English
There, in the first tetrad, the first, having attained absorption, thinks, "I have not attained," the meditation subject being the same, thinks, "It is not a meditation subject." This one should be understood as having attained inferior meditation. The second, not having attained absorption, thinks, "I have attained," the non-meditation subject being the same, thinks, "It is a meditation subject." This one is called a sleep-meditator. Having fallen asleep and awakened, he thinks thus. The third, having attained absorption, thinks, "I have attained absorption," the meditation subject being the same, thinks, "It is a meditation subject." This one should be understood as having attained superior meditation. The fourth, not having attained, thinks, "I have not attained," the non-meditation subject being the same, thinks, "It is not a meditation subject." Thus, here, two persons, not meditating, are called meditators because they are included among the meditators. In the second tetrad, suppressing the obstructive factors of concentration with effort and application, he attains slowly. Remaining for one or two thought moments and quickly arising, he arises quickly. Purifying the obstructive factors of concentration easily, he attains quickly. Not arising according to the limit, spending time and then arising, he arises slowly. The other two should also be understood in the same way. These four persons have attained absorption. In the third tetrad, being skilled in distinguishing the parts, "This jhāna has five factors, this has four factors," he is skilled in concentration. Not being skilled in placing the mind in the mind-box by suppressing the hindrances, he is not skilled in concentration. The other three should also be understood in the same way. These four also have attained. Just like a sesame seed grinder. Now, to show the jhānas on which these individuals depend, and are therefore called "meditators," he begins with "the four jhānas," and so on. Therein, the four jhānas and the three deliverances are explained in detail in the Dhammasaṅgaha commentary itself. The meaning of the remaining deliverances should be understood in the same way as described there. Moreover, here, in order, because of being freed from opposing factors at the moment of the arising of absorption, and because of being resolved in the object, it is called "deliverance." But the eighth is called "cessation of deliverance" because it is completely freed from perception and feeling. Among the concentrations, in the fourfold and fivefold methods, the concentration of the first jhāna is called with initial application and sustained application. In the fivefold method, the concentration of the second jhāna is called concentration with only sustained application. In both the fourfold and fivefold methods, the concentration in the upper three jhānas is called concentration without initial and sustained application. Indeed, among the attainments, in order, the eight attainments are called both "concentration" and "attainment." Why? Because of the presence of one-pointedness of mind. Because of the absence of that in the attainment of cessation, it is not called concentration. "A state tending to decline" means that for one who has emerged from the inferior first jhāna, etc., the perceptions and attention do not incline towards sensual pleasures, etc. "A state tending to distinction" means that for one who has emerged from the superior first jhāna, etc., the perceptions and attention do not incline towards the second jhāna, etc. "Purification is also emergence" means that purification of superior qualities is called emergence. Indeed, each inferior jhāna with superior qualities is the foundation for each superior jhāna. Therefore, it is said that purification is also emergence. "Emergence from each concentration" means that emergence into the life-continuum is called emergence. Indeed, emergence from all the jhānas occurs through the life-continuum. But from cessation, one emerges only into the fruition attainment. This is called emergence beyond the Pāli text. Explanation of the Seventh Power. Explanation of the Eighth Power, etc. 829. In the explanation of the eighth power, "various kinds of past abodes," and so on, all should be understood It is extensively explained in the Path of Purification. Also, in the Ninth Power Analysis, everything from "with the divine eye" is extensively explained there. Commentary on the Ninth Power Analysis. Tenth Power Analysis 831. In the Tenth Power Analysis, "liberation of mind" means the fruition attainment. "Liberation by wisdom" means the fruition knowledge. The rest is straightforward everywhere. This is the consistent explanation of the teachers here. But an opponent says: "The ten powers of knowledge do not exist individually; they are merely aspects of omniscience." That should not be seen as such. The ten powers of knowledge are different, and omniscience is different. The ten powers of knowledge know only their respective functions. But omniscience knows that and what remains beyond that. For among the ten powers of knowledge, the first knows only what is possible and impossible, the second only the result of actions and the variety of results, the third only the extent of actions, the fourth only the diversity of elements, the fifth only the inclinations and dispositions of beings, the sixth only the sharpness or dullness of faculties, the seventh only the defilements and so on associated with jhānas, the eighth only the continuity of past aggregates, the ninth only the passing away and rebirth of beings, the tenth only the delimitation of truths. But omniscience knows what can be known by these and more beyond that. But it does not perform all their functions. For it cannot enter jhāna and attain cessation, cannot perform miracles by transformation, cannot destroy defilements by the path. Moreover, the opponent should be asked: "Is this ten powers of knowledge with initial and sustained thought, with sustained thought only, without thought and investigation, pertaining to the sense sphere, pertaining to the form sphere, pertaining to the formless sphere, mundane, supramundane?" Knowing, he will say, "Seven knowledges in order are with initial and sustained thought"; then he will say, "The next two knowledges are without thought and investigation"; "The knowledge of the destruction of the āsavas can be with initial and sustained thought, can be with sustained thought only, can be without thought and investigation." Likewise, "Is in sequence, seven are in the Sensuous Sphere, then two in the Form Sphere, and finally one is supramundane; but the knowledge of omniscience is only discursive and ratiocinative, only in the Sensuous Sphere, only mundane. Thus, the knowledge of the Ten Powers is one thing, and the knowledge of omniscience is another. End of the Commentary on the Knowledge Analysis in the Sammohavinodanī. 17. Analysis of Minor Subjects 1. Description of the Single Sets, etc. 832. Now, in the Analysis of Minor Subjects immediately following, first, having established the matrix, the exposition is made in the order of the terms deposited. Here is the division of the deposition. First, seventy-three single sets beginning with "one is proud of birth," then eighteen pairs beginning with "anger and resentment," thirty-five triads beginning with "unwholesome roots," fourteen tetrads beginning with "the floods," fifteen pentads beginning with "roots of dispute," fourteen hexads beginning with "latent tendencies," seven heptads beginning with "underlying tendencies," eight octads beginning with "bases of defilement," nine nonads beginning with "grounds for hatred," seven decades beginning with "bases of defilement," and six sets of eighteen beginning with "depending on the internal, eighteen courses of craving," all these eight hundred defilements should be understood as deposited. This is the division of the deposition. (1.) Description of the Single Set 843-844. Now, according to the matrix as deposited, in the turn of exposition begun with "depending on birth," "depending on birth" means relying on birth. Here, "being-dependent" has been spoken of, therefore, the meaning here is "when there is birth." The same method applies to "depending on lineage" and so on. Pride is due to the influence of intoxication. Intoxication is the state of being intoxicated. The state of being intoxicated is intoxication. Conceit is thinking, and so on, the meanings are the same as stated below in the Commentary on the Dhamma Sangani. This is called, thus, when there is birth, the conceit that arises relying on that birth, which is a kind of intoxication, is called "proud of birth." This pride exists for all four castes, khattiyas, etc. Arises. Indeed, a Khattiya endowed with birth thinks, "There is no other like me." The remaining Khattiyas arose in between. But I am a Khattiya by lineage," thus he makes pride. The same method applies to Brahmins and others. The meaning should be understood in this way in the designation of pride of lineage and so on. For even a Khattiya thinks, "I am of the Koṇḍañña lineage, I am of the Ādicca lineage," thus he makes pride. Even a Brahmin thinks, "I am of the Kassapa lineage, I am of the Bhāradvāja lineage," thus he makes pride. Even a Vessa and a Sudda, relying on their own family and lineage, make pride. Even the eighteen guilds, "Born of one guild," thus they make pride. In pride of health, "I am healthy, the remaining beings are full of diseases, I have no illness even as much as a drop of pus," the pride that arises due to intoxication is called pride of health. "I am young, the existence of the remaining beings is like a tree standing on a precipice, but I am standing in my first age," the pride that arises due to intoxication is called pride of youth.