English
"By the absence of which defilements like lust is it undefiled? By the absence of which impurities like covetousness is it free from impurities? By the absence of which mental instability is it stable? By the absence of which wavering does it attain imperturbability? To which side do those defilements like lust belong?" Because it is to be asked thus, "there, defilements" and so on is stated. "There" means among those defilements like lust and so on, there are defilements, defilements like lust, and impurities, impurities like covetousness. That two-fold, the defilement of lust and so on, and the corruptions of covetousness and so on, is the side of craving. Because the defilements of lust and so on are of the nature of craving, and the corruptions of covetousness and so on are in accord with craving. Whatever agitation, trembling, and instability, unsteadiness of mind there is, this agitation, instability is the side of views. Because agitation and instability are the cause of wrong adherence. Thus should the analysis be made. "Is the fourth jhana consciousness merely by being endowed with eight factors the means for attaining the six supernormal knowledges, the mind-made psychic power, and insight knowledge?" Because this might be asked, "the four faculties" was stated. "For one who has attained the fourth jhana, the faculty of pain, the faculty of displeasure, the faculty of pleasure, the faculty of joy— these four faculties cease in the fourth jhana. For one who has attained the fourth jhana, the faculty of equanimity remains. Therefore, the fourth jhana consciousness is also the means for attaining the eight kinds of knowledge mentioned. And that state of being a means of attainment would be for one who has practiced mastery. How could one who has merely attained the fourth jhana have practiced mastery?" Because this might be said, that attainer of the fourth jhana, having stood in the fourth jhana itself, also generates and develops the formless attainments in this way. Therefore, to show that he has practiced mastery, "he the higher attainment" and so on was stated. Its meaning is extensively explained in the commentary (Netti. Aṭṭha. 53). Therefore, we will only make a brief application. That yogi, the attainer of the fourth jhana of the form realm, from the attainment of the fourth jhana of the form realm, attends to the higher attainment of the sphere of infinite space as peaceful, more peaceful. As he attends to the aforementioned higher attainment as peaceful, for that yogi, the attainer of the fourth jhana, the perception in the fourth jhana, the attainment based on perception, stands as if coarse. And the perception of aversion stands as weariness and discontent. That yogi, attending in the aforementioned manner, all... Completely transcending perceptions of form, with the disappearance of perceptions of resistance, and non-attention to perceptions of diversity, thinking "space is infinite," one realizes and abides in the attainment of the infinitude of space. Perception of form is the perception of the form-sphere, the basis for the fivefold supernormal powers. Perception of diversity is the unwholesome engagement with various objects. Thus, seeing the danger in the form-sphere jhāna, one transcends those perceptions of form and diversity in the object, and for that meditator, the perception of resistance also vanishes. Thus, for one concentrated by this method of transcendence, for the meditator concentrated by the peaceful abiding of the formless-sphere concentration, the light, the light of the form-sphere jhāna, disappears. And the vision of forms, of kasiṇa forms, by the jhāna-eye also disappears, this is the explanation. Because it should be asked: "By which concentration, for one concentrated, does the light and the vision of forms disappear? With how many factors is that concentration endowed? How should it be reviewed?" Therefore, "That concentration" and so on was said. That concentration, by which one is concentrated, whether it be form-sphere or formless-sphere concentration, both kinds of concentration are endowed with six factors: with non-covetousness, non-ill-will, and energetic effort, these three supporting factors; and with tranquility and mindfulness, these two equipping factors; and with undistractedness, this one inherent factor. It should be reviewed, repeatedly contemplated, and observed. Because it should be asked: "How and where should it be reviewed?" Therefore, "My mind is accompanied by non-covetousness in all the world" and so on was said. Because it should be asked: "Among these six factors, how much is tranquility (samatha), how much is insight (vipassanā)?" Therefore, to distinguish "this much is tranquility, this much is insight," "there, whatever..." and so on was said. 54. The concentration of the fruit of arahantship, called "liberation by wisdom," its preliminary practice, consisting of tranquility and insight, was expounded by the teacher through the gateway of concentration, "by that practice one obtains..." Since it should be asked: "By how many ways is the fruition-concentration of arahantship to be known?" It is said: "That concentration is to be known by five ways." The fruition-concentration of arahantship, which is to be attained by the path of tranquility and insight, that fruition-concentration of arahantship is to be known by five kinds of knowledge and vision. Since it should be said: "How does the fivefold knowledge and vision become present?" the phrase "This concentration..." and so on, is stated. This fruition-concentration of arahantship is present happiness, at every moment of application, due to the bliss of fruition attainment. Thus, for that Arahant who reflects, the knowledge and vision becomes personally present. This fruition-concentration of arahantship is future pleasant-result, because it is a strong supporting condition for the fruition-concentration of arahantship to be attained in the future. Thus, for one reflecting, the knowledge and vision becomes personally present. This fruition-concentration of arahantship is noble, because it is far from the defilements, the enemies. And it is unworldly, due to the absence of the bait of sensual pleasures, the bait of the cycle of existence, and the bait of the world. Thus, for one reflecting, the knowledge and vision becomes personally present. This fruition-concentration of arahantship is resorted to by excellent persons, because it is to be resorted to by Fully Enlightened Buddhas, Paccekabuddhas, and Disciple Buddhas. Thus, for one reflecting, the knowledge and vision becomes personally present. This fruition-concentration of arahantship is peaceful, because the defilements and torments within the constituents are calmed. And it is sublime, because even when one attains it for a day, it does not cause satiety. And it is attained by calming, because it is obtained by an Arahant person whose defilements are calmed. And it is attained by unification, because it is attained through unification, which is called the concentration of the Arahant path. It is attained with volitional activity and exertion. It is not attained by suppressing opposing qualities like hindrances, nor by warding off other defilements. But because it proceeds by way of the Arahant path and fruition itself, it is not gone to by volitional activity, suppression, or warding off. Thus, for that Arahant who reflects, the knowledge and vision becomes personally present. Thus, that fruition-concentration of arahantship is to be investigated and known by five kinds of knowledge and vision. "In the present-pleasure and other concentrations, how much is tranquility, how much is insight?" Because it should be asked thus, it was said, "Among these, the concentration that is present-pleasure," and so on. Tranquility and insight here refer to the tranquility and insight of Arahantship, not to preliminary tranquility and insight. The concentration of Arahantship is to be known in five ways, so said the teacher. "Of that concentration of Arahantship, the concentration spoken of in the preliminary path, in how many ways is it to be known?" Because it should be asked thus, it was said, "That concentration is to be known in five ways." The fourth rūpāvacara jhāna concentration, spoken of in the preliminary path, that fourth rūpāvacara jhāna concentration is to be known in five ways. "By which?" Because it should be asked thus, it was said, "Pervasion with joy," and so on. In the first and second jhānas, wisdom is pervasion with joy. In the first, second, and third jhānas, wisdom is pervasion with happiness. In the fourth jhāna, the wisdom of knowing others' minds is pervasion with mind. The divine eye wisdom is pervasion with light. The wisdom that arises after reviewing the jhāna is the sign of reviewing. Thus, it is to be known by investigating in five ways, by five kinds of wisdom. "Among these five kinds, how much is tranquility, how much is insight?" Because it should be asked thus, it was said, "Among these, that which is pervaded by joy," and so on. 55. Concentration, divided by the teacher according to association, and known by us. "How is it divided according to object?" Because it should be asked thus, it was said, "The ten kasiṇa bases," and so on. By these ten objects, even by the kasiṇas, concentration is to be known by investigating. "Among these ten, how much is tranquility, how much is insight?" Because it should be asked thus, it was said, "Among these, that which is," and so on. Kasiṇa is also called the kasiṇa disk, the preliminary work, the counter-sign, and the jhāna arisen in that counter-sign. But here, the jhāna associated with it is intended. "Is it only concentration of the kind described?" should it be joined with calm and insight, or should something else be joined? Since this must be said, to show that the entire noble path, which is of many kinds,