English
“Whatever” means whatever that aforementioned happiness associated with the mental body. “By the arising of that” means since the physical body of this jhāna-attainer is pervaded by the exceedingly refined form arisen from that, therefore it should be connected thus: “showing this meaning.” “Whose” refers to the physical body. “Pervaded” means spread throughout. Just as happiness arises in a body pervaded by water when such a tangible object is touched, similarly in a body pervaded by these forms arisen from the jhāna-consciousness. “Even having arisen from jhāna” means even having arisen from jhāna. “He would experience happiness” means he would experience bodily happiness with the body-consciousness arisen from the contact of forms arisen from other causes with forms arisen from consciousness. “This meaning” means the meaning described as the experience of mental and bodily happiness in the manner stated. “Yaṃ” is an indeclinable particle in the sense of cause, which "Is" is the meaning. Therefore it is said, "for what reason of absorption." "They declare" and so on, these words are for praising, with this intention it is said, "the meaning is they praise." "What kind?" is a question about the manner of praise. "Attained the ultimate of happiness" means attained the supreme limit of happiness. "By attachment to happiness" means by clinging to happiness. In such places, by the mere grasping of mindfulness, comprehension is also grasped. Therefore, here in the Pāli, since only mindfulness is grasped, it is said "mindful" because of mindfulness thus established, or because "comprehending" was stated earlier. "Unstained" means unstained by defilements, because it is unmixed with defilements. At the moment of absorption, happiness of the mental body is directly obtained, therefore it is said, "he experiences happiness with the mental body." "Third" means third in numerical order, and so on, should be understood according to the method stated earlier. The discourse on the third absorption is finished. The discourse on the fourth absorption Since "formerly" was stated, raising the question "when then does their abandonment occur?", it is said, "at the moment of access to the four absorptions." "Thus it should be understood" is the connection. "Not stated in the order of abandonment" - here, the order of abandonment is the sequence of the arising of the phenomena to be abandoned. If it were stated in that way, it should be said "suffering, displeasure, happiness, joy." Why is it stated differently from this? It is said, "in the analysis of faculties" and so on. "In the order of enumeration" means in the order of enumeration that proceeds thus: "faculty of happiness, faculty of suffering, faculty of joy, faculty of displeasure." Now, why is cessation stated only in the absorptions? This is the connection. "Where does the faculty of suffering arise?" means the faculty of suffering that has arisen by its own conditions, not suppressed. "And where does it cease without remainder?" asks about the place of cessation, the cause of cessation. Therefore, in the question "where?" and in the answer "here," the locative case should be seen as indicating the cause. For it is said that the faculty of suffering, not arising due to the power of absorption, ceases without remainder. "Extreme cessation," "complete abandonment," "straightforward opposition." By that, cessation. Cessation is merely abandoning. By different advertence: By which advertence is the absorption-path, then in a different advertence, or in many advertences. For in the absorption-path, access is one advertence; the other is many advertences, because of occurring many times. Weariness arisen from uneven sitting, distress from uneven posture. "By pervading rapture" thus: Because rapture has the characteristic of pervasion, or because of excellent forms arisen from rapture pervading the body, it is said. Therefore it is said: "The whole body is pervaded with ease." For one whose body is touched by excellent forms, because the body is pervaded with ease, whence the arising of suffering from distress of uneven posture, etc.? It is said: "because not harmed by the opponent." "Even in the condition of initial and sustained application" thus: The word 'pi' is used out of place; it should be brought and connected with "of the abandoned" here. "Even of the abandoned faculty of displeasure" thus: And this should be connected with "there might be arising" by this. This is the faculty of displeasure. Connection with "arises" by this. By the saying: "For me, reflecting and pondering for too long, the body also became weary, the mind also became agitated," the conditionality of initial and sustained application for bodily and mental weariness should be understood. "In the state of initial and sustained application" thus: Here, "the faculty of displeasure arises" should be brought and connected. "There might be its arising" thus: There, in the access of the second jhāna, of that, even of the abandoned faculty of displeasure, there might be arising. And here, what some say: By saying "there might be its arising," it is shown that there is an arising of displeasure even for those who have attained jhāna; and by that it is indicated that aversion also exists, like greed, as a non-hindrance nature. For displeasure does not occur without aversion; and here, no contradiction with the Paṭṭhāna Pāḷi should be considered. Because there, displeasure occurring by making a deteriorated jhāna the object is shown; because of the impossibility of displeasure arising by making an undeteriorated jhāna the object; and it cannot be said that displeasure does not arise at all for those who have attained jhāna; even for one who has attained the eight attainments, it has arisen... He himself was not one whose jhāna had declined. That is improper, because sorrow, by nature, is not a hindrance. If it were, it would arise even for beings in the form and formless realms, but it does not arise. Thus, in the formless realms, when hindrances like sensual desire, sloth and torpor, restlessness, and ignorance are mentioned, ill-will and remorse are not included. And here, the term 'not a hindrance' is not used for sensual desire and the like, because even those that are not hindrances are spoken of as hindrances due to their similarity to hindrances. As to what was said, "because it arose even for one who had attained the eight attainments," that too is not a reason, because sorrow, when it arises, causes one to fall from jhāna. But it should be understood that those who have fallen due to a slight cause can easily restore it to its original state. The statement "it might arise there for him" is a hypothetical statement to show that sorrow is not abandoned at the access moment. Thus it was said, "but not in full absorption." If sorrow were to arise then, his first jhāna would also be lost, so it should be understood. Even though the faculty of joy is abandoned, it is said "because of its proximity," implying it is not far off, like rapture. Showing this meaning, that even though the factor of abandonment is abandoned in various access moments of attention, it might arise intermittently because it is not destroyed by the opponent, he said, "until full absorption," and so on. Because such repeated practice is desired, just as before the path-process, two or three impulsion moments proceed with similar contemplation, so too here, they say, before the absorption moment, two or three impulsion moments proceed accompanied by equanimity. "Samāhari" means "he brought together," the meaning is "he collected and spoke." "Sukhuma" (subtle) means subtle because it is not gross like pleasure and pain, and not manifest; therefore, it is difficult to discern, being of a nature that must be inferred. "Duṭṭhassa" means "of one with bad practice," the meaning is "of one difficult to tame." "It is possible to grasp this" means it is possible to grasp by way of distinguishing knowledge. Not painful. for the mind's liberation of imperturbable bliss, this very fourth jhāna is to be seen. For the purpose of showing the conditions, for the purpose of showing the conditions that are the means of attainment. Therefore it is said, "for the abandonment of suffering and so forth are its conditions." By "abandonment of suffering and so forth," the first jhāna and so forth, with their metaphorical meanings, are intended here. "Abandoned" is said, because it is said, "by the destruction of the five lower fetters." These are the feelings of pleasure and so forth. Pleasure is a condition for joy, bodily pleasure, produced by perfumes, ointments, flowers, ornaments, and anointing, is a condition for joy. "In the feeling of pleasure, friend Visākha, the latent tendency to lust lies latent," by this saying, it is said, "joy is a condition for lust." "In the feeling of pain, friend Visākha, the latent tendency to aversion lies latent," by this saying, it is said, "displeasure is a condition for hatred." By the destruction of pleasure and so forth, by the abandonment of pleasure and so forth. Here, "neither painful nor pleasant," "not painful" means not painful, far from pain. Because there is no pain there, it is said, "by the absence of pain." In "not pleasant," the same method applies. By this, by the statement rejecting pain and pleasure. "Opposite" is said here because it is to be attained in this third feeling by transcending pain and so forth, not by direct opposition like wholesome and unwholesome. "Characterized by experiencing the opposite of agreeable and disagreeable," or characterized by experiencing a neutral object, the opposite of agreeable and disagreeable, in a neutral way. Therefore, it has the flavor of neutrality. "Its manifestation is not distinct," like pleasure and pain, it is not distinct in form, its manifestation is not distinct, to be inferred by them, like the path of a deer on a rock.