English
one conceives signs and secondary characteristics. It is greed proceeding in that way. There, 'nimittasaṅkappanā' (conceiving of signs) is the conceiving of a sign by combining parts and making them into a whole, such as "woman, man," and so on, leading to the repeated arising of defilements. 'Anubyañjanasaṅkappanā' (conceiving of secondary characteristics), however, is conceiving by dividing according to secondary characteristics, such as "hands are beautiful, feet are beautiful." For the hands, feet, and other parts are called secondary characteristics because they are causes for the arising of defilements manifestly, by being expressed one after another. Stronger than that, in the sense of delighting, is 'rāga' (lust). Proceeding solely by way of conception, even stronger than that, is 'saṅkapparāga' (lust of conception). This distinction should be understood as a difference in the mode of activity and a difference in state of one and the same greed, just as "calf, tame ox, bull." 'Kāmā' are defilement-sensual pleasures. They are 'kāmā' because they desire, or because one desires by means of them. That is to say, which of these , or what the meaning is. Viviccitvāti means being separate. Therefore it says, "having been without, having withdrawn," meaning, having departed by way of abandoning. In "vivicceva kāmehi," the word vivicca here states merely the absence of defilements at the moment of jhāna, which is a separation. But by vivicceva, by emphasizing the need to separate from defilements decisively, it shows that jhāna is their opposite, and that the abandonment of defilement-separation is the means to attain jhāna. To show this meaning, after saying "the first jhāna" and so on, to make that meaning clearer, "how" and so on is said. "Like a lamp when there is darkness" shows that just as darkness overcomes the night in the absence of a lamp, so defilements overcome the mind-continuum in the absence of jhāna. Etanti is an emphasizing word in the preceding phrase itself, and it should not be seen as "only from defilements," because the emphasis is not made in that way. Tannissaraṇatoti: by this they escape, they go out; or here, it is an escape. Who escapes? Defilements. The escape from those defilements, their abandonment, is tannissaraṇaṃ; therefore, it means "from the escape of defilements." But how is it that, while it is a suppression, this is an escape specifically from defilements, and not from ill-will and so on? To establish this question by reason and by tradition, "the sense-sphere" and so on is said. There, "transcending the sense-sphere" means because there is a path to transcend the entire sense-existence. Therefore, it states that this jhāna involves the full understanding of defilements. "Opposite to sense-desire" means because it is an adversary to the defilement-desire whose division is stated in "desire is craving" and so on. Therefore, it shows that just as loving-kindness is to ill-will, and compassion is to cruelty, so this jhāna is a direct opposite to sense-desire. And here, the transcending of the sense-sphere by its result, and its opposition to sense-desire at the moment of its arising, should be understood. Thus, because this jhāna by its own arising and by the arising of its result is by nature turned away from sense-desire and the sense-sphere, it is specifically an escape from defilements. "This meaning is in the text," thus it is said, "as it is said," and so on. "Renunciation" means the first jhāna. Although here, to clarify that meaning, the emphasis is taken in the first phrase, yet to show that it should be taken in the latter phrase as well, since the meaning is possible in that way, "in the latter phrase as well," and so on, is said. "From this" means from sensual desire. "This should be seen" means this rule should be seen. "By the common word" means by the word common to all seclusions. Seclusions by way of substitution, suppression, eradication, tranquilization, and escape are seclusions by way of substitution, and so on. Seclusions of body, mind, and attachments are seclusions of body, and so on. "Only three should be seen here" means only three should be seen here in the discourse on jhāna, because seclusions by way of eradication, and so on, are not possible. It is explained in the Mahāniddesa (Mahāni. 1). For there, having enumerated, "In summary, there are two kinds of sensual pleasures: sensual pleasures of objects and sensual pleasures of defilements," therein, "What are the sensual pleasures of objects? Pleasant forms... and so on... pleasant tangibles," by this and so on, the sensual pleasures of objects are explained. These, however, are desired, thus they are to be known as sensual pleasures. "Therein" means in the Niddesa itself. "It is analyzed" means in the Jhāna-vibhaṅga. "When this is so" means when both kinds of sensual pleasures are included in this way. "Even from sensual pleasures of objects" means the meaning "even by secluding from sensual pleasures of objects" is appropriate, thus the word "pi" (even) has the meaning of accumulating another appropriate sense, not the meaning of accumulating sensual pleasures of defilements. Why? Because in this context, seclusion from sensual pleasures of defilements is stated by the second phrase. "By that" means by seclusion from sensual pleasures of objects. "Seclusion of the body is said" means seclusion of the body is said because it illuminates seclusion from the acquisition of children, wives, and so on. "By the former" means by seclusion of the body. "Here" means in these two phrases: "secluded from sensual pleasures, secluded from unwholesome states." Or, in the two seclusions determined from this, if by the word "unwholesome" sensual pleasures of defilements are taken, or all unwholesome states are taken, in any case, seclusion from sensual pleasures of defilements is stated, thus it is said, "by the second, by the statement of seclusion from sensual pleasures of defilements." "By the second" also means by seclusion of the mind. "Of these" means of the two phrases mentioned. And this is the genitive case of determination. The abandoning of the basis of defilements like craving is the abandoning of the basis of defilements. The state of being greedy is the arising of craving for forms and so on, here and there; its cause should be known as only the objects of sensual pleasure. The connection is: the abandoning of the cause of foolishness. Foolishness is ignorance, or thinking bad thoughts, and so on; its cause is unwise attention, or all unwholesome states. The cause for attaining sensual pleasures is the impure practice of killing living beings and so on; thus, purity of practice is explained by its distinction. The purification of intention, the nourishment of disposition, is by purifying the defilement of craving and by increasing the support for turning away. And the nourishment of disposition is the perfection of intention, achieved through previous practices that are conditions for the development of jhana; and that comes about through the cessation of the torment of craving. Therefore it is said: "by purifying the defilement of craving." "In sensual pleasures" is the locative of determination. "Of many kinds" means of many distinctions by way of the canker of sensual pleasure, the fetter of sensual passion, and so on, and by way of craving for forms, and so on. "Only sensual desire" means only the nature of sensual pleasure is desire, not the desire to act, nor wholesome desire; this is the meaning. "Even included among the unwholesome" means even included among the unwholesome states mentioned in "separated from unwholesome states." "Being an opponent of jhana" means because it is an opponent of jhana, its cause, its sign, is stated separately; it is taken in its own form separately, not taken generally as an unwholesome state. If only the defilement of sensual pleasure was mentioned in the previous phrase, how is it plural? He says: "because it is of many kinds," and so on. "Of others too" means of wrong views, conceit, shamelessness, fearlessness of wrongdoing, and so on, and of contact and so on, associated with them. "Because it shows the opposing and antagonistic nature of the jhana factors above" means the jhana factors mentioned above, such as "with initial application, with sustained application," are the jhana factors above; the word for the hindrances, which are their opponents, is used because it shows their opposing and antagonistic nature. "Because it shows the opposing and antagonistic nature of the jhana factors above" is also a reading. There, "because it shows the opposing and antagonistic nature" means the nature of being directly opposed and antagonistic to the jhana factors mentioned above. They say "āvadassanato" means "from seeing." "Jhānaṅgapaccanīkāni" means "hindrances to the jhāna factors" because they prevent the arising of the jhāna factors. "Viddhaṃsakāni" means "destroyers." "Samādhi is the opponent of sensual desire" because it is directly contrary to the inclination towards passion, and because it settles the mind that is wandering, enticed by various objects, samādhi is the opponent of sensual desire. "Joy is the opponent of ill-will" because it shares the same security and well-being as gladness, joy is the opponent of ill-will. "Initial application is the opponent of sloth and torpor" because it arises with a stirring, through proper intention, initial application is the opponent of sloth and torpor. "Bliss is the opponent of restlessness and remorse" because bliss is by nature calm and cool, it is the opponent of restlessness and remorse, which are by nature uncalm and regretful. "Sustained application is the opponent of doubt" because sustained application, by way of repeatedly examining the object, is by nature like wisdom, it is the opponent of doubt.