English
Therefore, it is said "produced at the root of the Bodhi tree" to distinguish it from that. "As a basis for insight" means a basis for insight at the beginning of insight. The same method applies to "as a basis for supernormal powers." For Buddhas, the foundational jhana was only useful at the very beginning, not thereafter for the attainment of higher paths, fruits, attainments, or the exercise of supernormal powers, etc. For from the attainment of full enlightenment, all matters of knowledge and concentration are dependent merely on a wish. "Accomplishing all tasks" means accomplishing all tasks such as gradual abidings. Here, the fourth jhana's capacity to bestow all mundane and supramundane qualities upon the Blessed One should be understood precisely because it is a basis for insight and supernormal powers. For the basis of omniscience is the path-knowledge, and the basis of that omniscience is full enlightenment. And at the very moment of its attainment, all the Buddha's qualities came into the Blessed One's possession, and the attainment of the path is dependent on the fourth jhana. Having said, "He abided having entered the fourth jhana," because "he" was said, it is said "that I." Thus concentrated. Here, the word "thus" is for indicating the composure of the fourth jhāna, which is established by the sequence of attaining the three lower jhānas. Therefore, it says: "Thus, this is an indication of the approach to the fourth jhāna." It is an indication of the fourth jhāna, and of the path to its attainment, by which sequence of composure the fourth jhāna concentration is attained. The meaning is, it is an indication of both. Therefore, it says: "By this... (etc.)... it is said." There, "by this sequence" means by this sequence beginning with the attainment of the first jhāna. Although this "thus" indicates the composure of the fourth jhāna together with the concentration of coming (to it), yet the concentration of purity of mindfulness is primary, being the basis for psychic power. Therefore, it says: "composed with the concentration of the fourth jhāna." For the purity from all opposing defilements, and for the purity of equanimity that is not engaged even in the suppression of opponents, the fourth jhāna and the states associated with it become very pure and very clear. But the teaching there is made with mindfulness as the foremost. Therefore, it says: "pure by the state of purity of equanimity and mindfulness." The meaning is: by the arising of purity of mindfulness generated by equanimity. The special mode of activity, which is extreme clarity, by the very special condition of purity, is like the radiance of well-purified gold by polishing. Therefore, it says: "extremely clear by its very purity, it is said to be radiant." "By the destruction of the conditions of pleasure, etc." means: by the suppression of the conditions of pleasure and joy, and pain and sorrow, which are respectively the conditions for greed and hatred. It is said: "Pleasure is a condition for joy, joy for greed; pain is a condition for sorrow, sorrow for hatred." Just as greed and so forth are called "stains" because of their defiling and impure nature of the mind, similarly, they are called "defilements" in the sense of approaching and defiling. Therefore, it says: "stainless and free from defilements." Therefore, it says: "For indeed the mind is defiled by a stain." The meaning is: it is afflicted, it is tormented. "Well-developed" means: by being thoroughly developed to the point of proficiency. Therefore, it says: having attained mastery," means that it has come to be controlled by the fivefold or fourteenfold method of bringing to mind and so on. Indeed, a mind that is under control is called "pliable." Thus, a mind that is under control, having attained a state of readiness, is called pliable, like leather well-worked, or lac well-prepared. "Capable of action" means capable of such actions as transformation by psychic power. "Both of these" means pliability and capability of action. In "I do not..." and so on, the particle "na" means negation. "I" refers to the Teacher designating himself. "Monks" addresses the monks. "Another" means other than the mind now being spoken of. "Even one phenomenon" means even one natural phenomenon. "I do not perceive" is the connection. Here, the meaning is this: "Monks, even looking with omniscience, I do not perceive any other single phenomenon which, being developed by bringing it to mastery, and being made much of by repeated practice, thus attains a specially pliable state, and is pliable and capable of action, like this mind." He says "this mind" because it is evident to himself and to them. He says, "Because it stands firm in these states of purity and so on, it is 'firm'; and because it stands firm, it has 'attained immovability'," meaning that just as the aforementioned purity and so on do not disappear, so too the well-developed mind, being established there, is here called "firm, having attained immovability." Just as pliability and capability of action are characterized by the attainment of mastery, so too the attainment of mastery is characterized by pliability and capability of action. Thus it is said, "or 'firm' because it stands firm in one's control through pliability and capability of action." For just as an effect is determined by its cause, so too a cause is determined by its effect. Thus, the unwavering establishment and the attainment of immovability occur through the power of faith and other faculties, which are present as stability in associated phenomena and as incapability of action by opponents. Thus it is said, "having attained immovability because it is embraced by faith and so on." Now, to elaborate on the meaning that was briefly stated, "faith..." It is said, "grasped," and so on. Here, "grasped by faith" means that the mind, thus well-developed, having attained mastery, is grasped by faith that proceeds in this way: it conduces to the direct knowledge and realization of things to be directly known and realized, without wavering. It is supported by the power of faith, as described. "By lack of faith" means by the opposing cause, lack of faith. "Does not waver" means it does not move, it does not tremble; on the contrary, it remains in a state that brings forth higher distinctions. In "grasped by energy," and so on, the meaning should be understood in the same way. But this is the distinction: "grasped by energy" means supported by energy that is the means for attaining mastery and for subduing. "Grasped by mindfulness" means supported by mindfulness that, in the aforementioned frequent cultivation, is free from confusion, and so on, and investigates the courses of wholesome states. "Grasped by concentration" means supported by concentration that, in that very state, is the means for non-distraction. "Grasped by wisdom" means supported by wisdom that, in that very cultivation, has the characteristic of knowing the helpful and unhelpful states. "Attained to light" means accompanied by the light of knowledge. Indeed, by knowledge that has become light, nourished by the aforementioned concentration, one truly sees the defilement-side, and being terrified by it, and feeling shame, one overcomes it, and is not overcome by it. Therefore, it is said, "it does not waver due to the darkness of defilements." By this, it shows the power of shame and moral dread, grasped by knowledge. "Endowed with eight factors" means endowed with these eight factors: collectedness, purity, cleanness, freedom from blemish, freedom from defilements, softness, workability, and stability through the attainment of immovability, which are characteristics of the fourth jhana concentration. Or, these are the factors of a collected mind. Thus, not taking "collected" as a factor, and taking stability and attainment of immovability separately, the meaning should be understood as endowed with the eight factors as described. "Capable of projection" means capable of projection for the purpose of psychic powers, and so on, fit for directing towards that. Therefore it is said: “for the direct realization of things to be directly realized.” Indeed, the attainment of the first jhāna is by suppressing the hindrances. And the attainment of the second jhāna and so on is by the cessation of initial application and so on. Yet, they are not so far removed or gone from them as from the fourth jhāna. Therefore, its purity and clarity, due to its excellent liberation from hindrances and so forth, which cause defilement, agitation, and disturbance of the mind, are spoken of. Thus it is said: “hindrance... (etc.) ...purified and cleansed.” Here, regarding “those hostile to the attainment of jhāna,” the reading “those conducive to the attainment of jhāna” was adopted by the Elder Acariya Dhammapāla, and this reading “those hostile to the attainment of jhāna” was rejected. For it was said by him: “Regarding ‘conducive to jhāna attainment’: these are causes for jhāna attainment, those that arise dependent on jhāna attainment. Regarding ‘evil ones’: these are bad ones. Regarding ‘those moving in desire’: these are those moving in desire, those that have entered by way of desire, such as conceit, deceit, trickery, and so on, which arise in the manner of ‘Oh, if only the Teacher would question me and teach the Dhamma to the bhikkhus!’ Regarding ‘covetousness and so on’: by the word ‘and so on’ also, these very things are included. Here, covetousness, which cannot be suppressed by the first jhāna, and conceit and so on, which are associated with it, should be understood as ‘conducive to the attainment of jhāna’ because they persist. But those that can be suppressed are included by the term ‘hindrances.’ But how do those that cannot be suppressed by the first jhāna disappear here? It is said thus, ‘All wholesome states are opposed to all unwholesome states,’