English
Here, although these are not stated in the Aṭṭhasālinī by extracting their nature in terms of planes and individuals, nevertheless, their division in terms of planes and individuals can be known by inference from the ways stated therein. Therefore, both what is stated and what is not stated in their nature are gathered together, and an extension is made in nine ways, such as "in the manner stated therein." That is why it is said "in the manner stated" and not "in the way stated in the Dhammasaṅgaṇī Commentary." For instance, when it is said, "A bhikkhu whose taints are destroyed, seeing a form with the eye," it can be known by the wise that the six-limbed equanimity, being an object like form, is of the sense-sphere plane, and in terms of individuals, it arises only for those beyond training, in terms of consciousness, it is associated with consciousness accompanied by equanimity, in terms of objects, it has six objects, and in terms of the three categories of wholesome, it is indeterminate. Similarly, when it is said, "The six-limbed equanimity, the equanimity of the Brahma-vihāras, the equanimity of equanimity, the equanimity of jhāna, and the equanimity of purification are one in meaning," it can be known that since it is included in the aggregate of formations, its non-arising at the same moment with the equanimity of the Brahma-vihāras and so on, and other things, can be known. And just as with the six-limbed equanimity, so too with the rest, the method of extracting the division of planes and so on should be known according to the method stated in the Aṭṭhasālinī. "The function of non-inclination" means the opposing function of not inclining even to that refined pleasure. By the individual: based on the individual. Protection for those associated with defilements. Discernment: reaching the end of the task. Purity Indeed, an investigation. This is mindfulness and clear comprehension. Because of his happiness associated with the mental body, this is connected with 'this matter' and so on. 'Of him' means of one endowed with jhāna. 'By that arising' means by that form whose cause of arising is the happiness associated with the mental body as aforesaid, by that form arising from that. 'Of him' means of the yogi. 'Of which' means of the material body. 'Because of being pervaded' means because of being pervaded by very refined form. 'Showing this meaning' means showing this meaning: that by merely experiencing the happiness of the mental body, which causes the arising of form that is the cause of bodily happiness, in the act of being endowed with jhāna, it is said by way of the figure of speech of the effect, "and he experiences happiness with the body". 'Yaṃ' is a particle in the sense of cause, thus he said, "because of which jhāna". 'Having attained the culmination of happiness' means having attained the highest limit of happiness. Thus, the abandonment of these should be understood – this is the connection. Now, why is cessation mentioned only in the jhānas? – this is the connection. Description of the Discourse on the Fourth Jhāna Here, concerning 'where does it arise?', 'where' is in the locative case for cause, meaning 'when which cause exists'. 'In the diverse advertence' means in that access consciousness whose advertence is diverse, different from the advertence of the absorption-path, in previous paths, in that diverse advertence. The weariness arisen from uneven sitting, the discomfort from uneven posture. 'Or in access' and so on, showing another side, means 'or' even in access with single advertence. 'By the pervading of joy' – by this, it shows the absence of the mere pervading of sensuous joy even in one path, like the absorption-path. Of the faculty of displeasure, there might be its arising – this is the connection. 'This' means the faculty of displeasure arises – this is the connection. 'Even in the condition of initial and sustained application' – the particle 'pi' is used out of place. That should be joined after the word 'of the abandoned' mentioned below, as 'even of the abandoned faculty of displeasure'. Here, in 'in the state of initial and sustained application', 'the faculty of displeasure arises' should be brought in and connected. And this locative case is in the sense of cause, meaning 'because of the state of initial and sustained application'. 'Initial and sustained application' – here, the word 'iti'- Therefore, it should be understood in this sense, that this faculty of displeasure does not arise in the condition of initial and sustained application... but where it does arise, it arises precisely in the presence of initial and sustained application. And since initial and sustained application are not yet abandoned in the access to the second jhāna, therefore its arising there might be possible. Thus, the connection here should be understood. "There" means in the access to the second jhāna. "Its" means of the faculty of displeasure. "Might be possible" - this is said only as a possibility, showing only the condition. For the possibility of the arising of displeasure is indeed appropriate to be made only at the moment of access. But at the moment of the second jhāna, which is free from initial and sustained application, the possibility of its arising is not appropriate to be made. Otherwise, since the arising of unwholesome displeasure is impossible at the moment of a wholesome mind, it would not be appropriate to say, "its arising there might be possible." Or this locative case is in the sense of proximity, meaning in the immediate thought-processes after the access jhāna. In "in the second jhāna" also, the meaning is that it does not arise even in the immediate thought-processes. The same applies to the faculty of pleasure above. The connection is "the arising of the faculty of joy." "Abandoned" is said because it is said "by the destruction of the five lower fetters." "By the absence of suffering" means by the absence of the characteristic of suffering. The same applies to "by the absence of pleasure." "By this" means by the statement rejecting suffering and pleasure. "Characterized by experiencing the opposite of agreeable and disagreeable" means characterized by experiencing a neutral object, which is the opposite of extremely agreeable and extremely disagreeable. For even a neutral object is included within agreeable and disagreeable, as there is no other distinct category. The method of explaining the discourse on the four jhānas is concluded. Explanation of the Discourse on Past Lives 12. The immaterial jhānas also, due to their equality of factors, are included in the fourth jhāna. Therefore, it is said, "some are the basis for supernormal powers," and so on. For this reason, it will be said, "having produced the eight attainments," and so on (Pārā. Aṭṭha. 1.12). Among these, only the fourth jhāna is the basis for supernormal powers and the basis for cessation, not the others. But referring to the remoteness of the cause, " that the four jhānas are also taken together. "States of one-pointedness of mind"— this is said with reference to a pleasant abiding in this very life, as stated in "for those whose defilements are destroyed," and so on. "Accomplishing all tasks"— accomplishing all tasks of the Buddha, such as divine abidings. "Giving all worldly and supramundane qualities"— by this, all that has been stated, such as being the basis for insight, is summarized. For this jhāna, being the basis for the path-knowledge that bestows all the Buddha's qualities, is thus stated. "Just as this"— just as this. "Capable of being brought forth"— suitable for bringing forth towards that, for the purpose of supernormal powers and so on. "Of the conditions for the attainment of jhāna"— of those that are causes for the attainment of jhāna, of those that arise dependent on the attainment of jhāna. "Evil"— bad. "Pertaining to desire"— those that have entered by way of desire, that have not attained the state of hindrances or one-pointedness with them, those that arise by way of self-exaltation, and so on, such as the pride that arises in the manner of, "Oh, if only the Teacher would question me and teach such a Dhamma to the bhikkhus!" However, in the books, they also write the reading "of the opponents to the attainment of jhāna." That should be understood as a careless reading, because it has already been stated previously in the word "purified" as "purified by the absence of hindrances, by the removal of hindrances, of the opponents to the attainment of jhāna." But in the Sāratthadīpanī, it is said: " 'Pertaining to desire' means those that pertain to desire, that have entered by way of desire, that have arisen, various kinds of anger and displeasure— this meaning is also an unsuitable reading." And for that very reason, this reading is not shown at all in the Visuddhimagga. And there, because it refers to the faults that have attained the state of hindrances as "various kinds of anger and displeasure," this reading should be understood as rejected. "Of covetousness and so on"— here, by the word "covetousness," the greed that is by nature not a hindrance, and pride and so on, are taken, because "of the conditions for the attainment of jhāna" is continuing. Both And also the state of being without defilement, the state of having overcome corruptions— both of these should be understood respectively according to the Anaṅgaṇa Sutta and the Vatthūpama Sutta. And in those suttas, although gross faults, which have attained the nature of hindrances, are mentioned, nevertheless, because they are spoken of in relation to one who has attained the fourth jhāna, here only subtle ones are taken. Here, the suttas are referred to by the general term "defilement" (aṅgaṇa) and "corruption" (upakkilesa). Thus it is said "according to the suttas," not "by the power of the suttas." Showing the definition "the knowledge in the recollection of past lives