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is said to be discernment by way of its components. By suppression, it should be taken as the state of absorption, due to non-confusion. Or, by the mind's discernment, suppression by way of its components is grasped. And by the other, it is indeed suppression by way of suppression. This is also appropriate, or like a person involved in two tasks due to defilement and craving. Just as in the world, by what is non-existent, in the sense of a non-existent designation, it is said, "a fruitful tree," so too in the Dispensation, by what is existent, in the sense of an existent designation, it is said, "a jhāna with initial application and sustained application." This is the intention. Here, regarding "tranquillity," whose tranquillity is it? Is it of those in the first jhāna, or of those in the second jhāna? Here, if it is of those in the first jhāna, there is no tranquillity for them. For the first jhāna is not without initial and sustained application. If it is of those in the second jhāna, there is indeed no tranquillity there, due to their absence, if it be said. Therefore, it is said, "by transcending." And transcending is not only for them. But for the entire mass of first jhāna phenomena, if it be said. Therefore, it is said, "but by transcending the gross," and so on. All first jhāna phenomena are gross compared to the second jhāna, not merely the pair of initial and sustained application, if it be said. It is not that initial and sustained application are gross due to being conjoined with them. Rather, by seeing the danger in them, their absence occurs at the moment of the second jhāna. Therefore, it is said, "due to their non-manifestation at the moment of the second jhāna." By the power or by the practice of which phenomenon this jhāna is called "purifying" and "unification," to show that, faith and concentration are mentioned in the Vibhaṅga. When it is said, "like ghee and so on" in the precept on refined food (Pāci. 257 ff.), this explanation of the meaning is not contradictory. "Sees equally" means the equanimity that is the six-limbed equanimity of an Arahant, having abandoned dullness and agitation, which is the state of not abandoning the pure and natural condition in the presence of desirable and undesirable six objects at the six doors. In the grasping of reflection and settling down regarding hindrances, etc., the middle. Equanimity regarding formations, this is called equanimity of formations. Equanimity that has become neutrality in investigation, this is called insight-equanimity. Therein, six-limbed equanimity, brahmavihāra equanimity, factors-of-awakening equanimity, equanimity of impartiality, jhana equanimity, and purified equanimity are in essence one: equanimity of impartiality. Their distinction is due to differences in circumstances. Even equanimity of formations and insight-equanimity are one in terms of wisdom. But in terms of function, they should be understood as twofold. Six-limbed equanimity is of the sense-sphere, brahmavihāra equanimity is of the form-sphere, and so on, by sphere. Six-limbed equanimity is only for the Arahant, brahmavihāra equanimity is for all three: ordinary people, trainees, and Arahants, thus, by person. Six-limbed equanimity is associated with consciousness accompanied by joy-equanimity. Brahmavihāra equanimity is associated with consciousness accompanied by equanimity, thus, by mind. Six-limbed equanimity has six objects, brahmavihāra equanimity has mind-objects, thus, by object. Equanimity as feeling is included in the feeling aggregate, the other nine are included in the formations aggregate, thus, by aggregate inclusion. Six-limbed equanimity, brahmavihāra equanimity, factors-of-awakening equanimity, jhana equanimity, purified equanimity, and equanimity of impartiality are in essence one. Therefore, at one moment, only one can arise, not the others. Similarly for equanimity of formations and insight-equanimity. As for equanimity as feeling, energy, and equanimity, their arising at one moment is possible. Six-limbed equanimity is indeterminate. Brahmavihāra equanimity is wholesome and indeterminate. Similarly for the rest. But equanimity as feeling can also be unwholesome. Thus, by the three categories of wholesome. These ten, in brief, are four phenomena in terms of energy, feeling, impartiality, and knowledge. If it is asked, "Why are they stated in the way mentioned in the Vibhanga, without following the order of abandonment like 'of pain, displeasure, pleasure, joy'?" For the sake of preserving the suttas. Regarding "pleasant, unpleasant, and their opposite" here, they say, "It should be understood as experiencing in the manner of pleasant, unpleasant, and their opposite, without taking them as objects." Why? Because all of them proceed by taking just one kasiṇa as object. Starting from the third jhana... The teaching was made with the topic of mindfulness, that which, having become helpful, came. On a pleasant night, even with darkness from clouds, etc., the night is not unhelpful like the day. Therefore, it was said, "or by its own helpfulness." "By the overpowering of sunlight, and the non-obtaining of night" – these two reasons are the cause for imperfection. "By pleasantness, and by its own helpfulness" – these two are the cause for affinity, they say. Thus, it is said of that impure origin, therefore, some say it is a word for cause. The commentary on Jhāna is finished. Commentary on the Discourse on Former Abodes 12. Due to the affinity of one-pointedness of mind, he said, "some jhānas are places of one-pointedness of mind." Due to the affinity of wholesome states for entering existence, "some are places of entering existence." Due to non-affinity, in other places, not saying "places of foundation," he said, "foundations." By that, even for those that are foundations, as appropriate, the bringing forth of one-pointedness of mind and entering existence is shown. And for others, as appropriate, the bringing forth of being a foundation is shown. Due to non-affinity, being foundations for impulsion-insight, they are also foundations for supernormal powers. And that foundations for supernormal powers are also foundations for insight, is also shown. And thus, the absence of being a foundation is shown. Indeed, for supernormal knowledge, only the fourth is the foundation, not the others. Among them, the third is the foundation for the fourth, the second for the third, the first for the second. Or else, "the four jhānas" was said as obtained. The cause and sign of the Vinaya, the arrangement of residence in Verañjā; Because of the Teacher, therefore the Blessed One, spoke of the three knowledges in Verañjā. This was said: "A monk well-practiced in the Vinaya, relying on the perfection of virtue," and so on. (Pārājika Aṭṭhakathā, 1st Great Council Discourse). Indeed, for one who is virtuous, for the purpose of reviewing virtue, for one seated in night-places and day-places, starting from his sitting, due to the abundance of recollecting his past actions, the knowledge of recollecting former abodes is accomplished without much difficulty. Similarly, with reference to oneself, due to the habit of comprehending the passing away of beings, the passing away and reappearance knowledge is perfected without much difficulty; the knowledge of the divine eye is perfected by the habit of seeing subtle things in water and so on. Because by avoiding the seven kinds of sexual union, or by avoiding the taints of sensual desire and so on, the holy life attains an unbroken state, therefore, it is said here that his knowledge of the destruction of the taints is perfected without much difficulty. In this explanation of the Vinaya, only the three knowledges are shown. Therefore, it is said, "showing a part of those qualities of which he was the giver," otherwise, there would be a mere implication of attaining the three knowledges. Although by "so evaṃ" (thus, indeed) the preliminary practice for the four jhānas is also included, and not just the first three jhānas, nevertheless, taking only the first three jhānas, it is said, "This is an indication of the progression to the fourth jhāna, meaning that by this sequence, beginning with the attainment of the first jhāna, the fourth jhāna is attained." Why is that? Because they are the ground for the requisites. For it is said in the commentary (Visuddhimagga 2.381): "Here, the first three jhānas are to be understood as the ground for the requisites because by pervading with rapture and pervading with happiness, and by entering into the perception of happiness and the perception of lightness, the body becomes light, soft, and workable, and thus attains psychic power. Therefore, in this way, they lead to the attainment of psychic power, being the ground for the requisites. The fourth jhāna, however, is indeed the natural ground for the attainment of psychic power." It is with this meaning in mind that it is said, "Formerly, these four jhānas were the basis for supernormal powers for some." If so, why was it not said "evaṃ" including the fourth jhāna? If it is the natural ground, then it should not be said, because of the implication of the existence of a mind that has attained a state of concentration beyond the fourth jhāna. Since it is said, "He directed his mind to the knowledge of recollecting past lives," when that fourth jhāna mind, having attained the state of natural ground, becomes the basis for supernormal powers, the preparatory mind is said to be "directed to the knowledge of recollecting past lives." The effort to achieve that it becomes mine. Here, he directs that preparatory mind towards the attainment of supernormal powers. Having removed it from the kasina object, he sent it towards supernormal powers. In the commentary, however, since it is said, "for the extraction of the knowledge of supernormal powers, etc.