English
(and so on for) knowledge ... up to ... delight, 'This is not mine, I am not this, this is not my self.' Perceiving thus, he does not tremble or waver concerning radiance and the others. Therefore, the ancients said: "These ten states, whose wisdom is well-practiced; He is skilled in the agitation of phenomena, and does not fall into distraction." Not falling into such distraction, he disentangles that thirty-fold tangle of defilements, and distinguishes the non-path and the path, saying: 'Radiance and the other phenomena are not the path, but insight-knowledge, free from defilements and entered upon the way, is the path.' In reference to this, it was said: 'Having abandoned the ten defilements of insight, such as radiance, and having distinguished the path as the knowledge of the practice free from defilements.' By 'abandoning arising' means, having relinquished the arising of formations grasped by the contemplation of arising and passing away, and contemplating only their dissolution, having attained the knowledge of dissolution-contemplation, and being disgusted by the contemplation of revulsion preceded by the contemplation of danger, he becomes dispassionate and liberated from all formations by the path-knowledge that arises immediately after the lineage-knowledge, which arises at the end of the practice of the knowledge of desire for release, the knowledge of re-contemplation, the knowledge of equanimity regarding formations, and the knowledge of conformity. For at the moment of the path, the noble one is said to become dispassionate and liberated. Therefore, it was said: 'Having attained the four noble paths in due order.' Of the nineteen kinds of things to be reviewed, which are the path, the fruit, Nibbāna, and the abandoned and remaining defilements. For an Arahant, there are nineteen kinds of reviewing knowledge due to the absence of remaining defilements. This is *ānāpāna* (in-and-out breathing). for one whose meditation object is breath. There is no separate method for the development of a meditation object, it is said, because the teaching of the contemplation of feelings, mind, and phenomena is given by way of the first tetrad for one who has attained jhana. "Of these" means of the three tetrads. "Experiencing rapture" means one who experiences rapture again and again, well; or, for whom there is an experience of rapture again and again, well; or, one who experiences it again and again, well. Here, indeed, by the mere taking of "experiencing" the thorough knowing of rapture is indicated. But to show the ways in which its experience is desired, the word "paṭi" is taken, "experiencing again and again is paṭisaṃvedī." Therefore, it is said, "in two ways," and so on. Here, the question is asked: "How is rapture experienced as an object?" "He enters the two jhanas accompanied by rapture," meaning he enters the first and second jhanas accompanied by rapture in succession. "Of that" means by that. Indeed, this genitive case is in the agent sense, expecting the word "experienced." "At the moment of attainment" means at the moment of entering. "By the attainment of jhana" means by being endowed with jhana. "As an object" means by way of the object; the rapture included in the jhana whose object it is is experienced because the object is experienced. What is meant? Just as when one searching for a snake, when its lair is known, it too is known, because its capture is easy by the power of mantras and antidotes; similarly, when the object, which is the basis of rapture, is known, that rapture itself is known, because its apprehension by its specific characteristic and its general characteristic is easy. "How is rapture experienced without delusion?" This should be brought in and connected. "At the moment of insight" means at the moment of seeing the object with insight-wisdom that is sharp and clear. "By the penetration of characteristics" means by penetrating the specific characteristic and the general characteristic of rapture. For whatever is the specific and general characteristic of something, when that is known, it is truly known. it is. Therefore it is said: "Joy is well-perceived through non-confusion." Now, to explain that meaning with the Pāli text itself, it is said: "For this has been stated," and so on. What needs to be said in "by means of a long in-breath," and so on, has already been said below. But there, the Pāli came in terms of showing mindful action, here, in terms of joy being well-perceived. And joy being well-perceived is already analyzed in terms of meaning. Moreover, this is the summary meaning here: "by means of a long in-breath" means that joy is well-perceived by one who understands by means of the long in-breath, which is the object. "Understanding the one-pointedness, the non-distraction of the mind" means by one who understands, with the wisdom associated with it, the one-pointedness of the mind, which is called non-distraction and is included in jhāna. For just as joy is well-perceived through the object, so too the states associated with it are well-perceived through the object. "Mindfulness is established" means that the mindfulness associated with jhāna, by means of a long in-breath, is established on that object, and through the object, it is also established on jhāna. "By that mindfulness" means that by that mindfulness thus established, by that knowledge as described, because the object is well-understood, that joy, which has that as its object, is well-perceived by means of that object. In "by means of a long out-breath," and so on, the meaning should be understood in the same way. Thus, to show the perception of joy, demonstrated by means of the first tetrad, distinctly in terms of the object and non-confusion, it is said: "when adverting," and so on. There, "when adverting" means when adverting to jhāna. "That joy" means that joy included in jhāna. "When knowing" means when knowing through the object at the moment of attainment. The connection is: "that joy is well-perceived by him." "When seeing" means when seeing with the knowledge that is seeing, having emerged from jhāna. "When reviewing" means when reviewing jhāna. "When determining the mind" means when determining the jhāna-mind, thinking: "I will remain absorbed in jhāna for this much time." Thus, by means of the five masteries of jhāna, Through the door of knowing, from the object, the experience of joy is shown. Now, to show the experience of joy by way of faith and so on, for those states by which absorption and insight are perfected, those included in absorption, and those included in the path of insight, "trusting with faith" and so on is said. There, "trusting" means for one who has faith, by way of tranquility and insight, this is the intention. In "exerting energy" and so on, the method is the same. "To be directly known" means to be known by superior wisdom. "Directly knowing" means knowing by path-wisdom preceded by insight-wisdom. "To be fully understood" means fully understanding the truth of suffering by way of full understanding and path-wisdom. "To be abandoned" means abandoning the truth of origin by way of abandoning and path-wisdom. "Developing, realizing" means the truth of the path to be developed, the truth of cessation to be realized. Some here explain "to be directly known" and so on only by way of joy; that is not proper, because having extracted the aggregate of absorption and so on, it is intended to determine joy from that. And here, by "by way of long breathing" and so on, by way of the first tetrad, the experience of joy from the object is said, and similarly by the five terms "attending" and so on. But by "directly knowing what is to be directly known" and so on, it is from non-delusion, and by "trusting with faith" and so on, in both ways, in brief, from the object by way of tranquility, from non-delusion by way of insight, the experience of joy is said, so it should be understood. Why here, in the contemplation of feeling, is feeling taken by way of joy, and not in its own form? To show the contemplation of feeling in four ways, by dividing feeling by way of its stages and so on. Moreover, the Blessed One, showing the meditation subject of feeling, because of the grossness of joy, shows the happiness associated with it by way of joy, for the purpose of grasping happiness. By this same method, the remaining terms, the terms "experiencing happiness" and "experiencing mental formations," in the same way as they occur in the term "experiencing joy," should be understood in meaning. For it is possible "two... by the modes of 'hākāra' it is well known as pleasant, it is well known as mental formation from the aspect of the object, and so on, by inserting words like 'sukha' (pleasure) in place of 'pīti' (joy), to understand the meaning such as "he attains the three or four jhānas accompanied by pleasure." Therefore, it is said: "by way of the three jhānas," and so on. 'Vedanādayo' (feelings and so on) by the word 'ādi' (and so on) saññā (perception) is included. Therefore, it is said: "two aggregates." For the purpose of showing the ground of insight, for the purpose of showing the ground of insight by way of contemplating miscellaneous formations, "pleasure means two pleasures" and so on, is said, because there is no bodily pleasure in calm. 'So' (that) is the cessation spoken of by way of tranquilization. "When this bhikkhu has not grasped" and so on, is extensively stated in relation to bodily formations, therefore, it should be understood in the manner stated there. There it came by way of bodily formations, here by way of mental formations; this is the only difference. Having thus shown the tranquilization of mental formations by analogy, what else is to be said in this tetrad, to show that, "furthermore," and so on, is said. There, in the word 'pīti' (joy), in the section taught by "experiencing joy," and so on.