English
Indeed, this was not undertaken to show the sense-sphere and so on of contact and so on, but to show the nature of contact and so on at that time. Because it is the mind's first impact, all mental factors are dependent on the mind, they are said to be mind-actions. Thus, contact is called "the mind's first impact." Indeed, a person in whom contact has arisen, or an aggregate of mind and mental factors, being touched by an object, experiences it at the very same time with feeling co-arising with contact. But contact, like a lamp for light, is a special condition for feeling and so on. Thus, it is spoken of as if it were an earlier time. A cross-beam is a piece of wood placed horizontally above the rafters. Like two pieces of wood and so on, even if not clinging to one part or one side, the commonality of contact with form, not clinging, is just impingement, not the state of being an object. And impingement is just the coming together of contact, mind, and objects. Contact is "accomplished by impingement" because it is perfected by the coming together of the base and the object. Like the coming together of two hands, the coming together of mind and object is contact. Contact is a condition for the mind's activity of coming together with the object. Thus, by its function, by its essence, it has the essence of impingement. Indeed, such a state of being a condition is the function of impingement for that contact. Just as the impingement of hand on hand is the specific form-elements, so too, the impingement of mind on object should be seen as a single mental factor that is specific to it. "In the mind itself" - by this, the nature of a mental factor. Which shows impingement to feeling as unmixed with base and object, but does not deny dependence on a base. The cause of that contact is the corresponding appropriate attention. The meaning is: the turning of the faculty towards it, and making it an object by adverting, the object's being prepared, its being conditioned, is the making of it an object for consciousness. The meaning is that the nature of enjoyment is obtained only in pleasant feeling. By 'vissavitā' is meant arahantship. For indeed, due to the many meanings of roots, the meaning of 'arahant' is a well-known word without a prefix. Or 'vissavitā' is mastery over people who trust, or freedom of action as one wishes. It is said that experiencing only a part of the object's taste, this action of contact etc. is like experiencing a part. For indeed, the nature of feeling itself is experience. Or, grasping the object by the nature of contact etc. is experiencing a part; grasping by the nature of feeling is experiencing all as one wishes. Such are the natures of these grasps, so it should not be asserted that contact etc. also experience mastery by performing their respective functions, as feeling does. By 'this here' it speaks of the intended joyful feeling among the five feelings in this mind. Therefore, having removed non-joyful feeling, it should be understood that the taste of enjoying a desirable form is said to be similar to the joyful feeling that is taken. By a sign, having the function of re-cognizing, is the taste of re-cognition. The cause of re-cognition is the cause of re-cognition. That very sign is the sign (again and again). The making of that is the making (again and again). Or, the making of a sign, being the cause of re-cognition (again and again), is its function, is the meaning. The making of a sign as a cause for re-cognition should be understood as similar to all perception, by the one who makes a sign and by the one who cognizes by a sign. Only knowledge follows. Therefore, it does not cause adherence or grasp wrongly, is the meaning. By this means, it should be seen that for that associated with concentration, not remaining for long does not happen. By 'abhisandahati' is meant establishes, maintains. i. The state of intention is the state of engagement. "With double enthusiasm" is not said with reference to a double application of effort, but it shows the greatness of one's own task of engagement. "By the state of enthusiasm" means by the state of earnestness. For it, being itself earnest, makes its associates earnest. Cognition is the apprehension of the object. Connecting is the continuous connection of one mind to another. "Seen by the eye" means that which is to be seen by the eye. Just as "seen, heard, sensed, cognized" is said to be "to be seen" etc., so too here it should be understood. In "by the eye" etc., the meaning is "by the eye... and by the mind's door." Like a city guard, the mind's task is merely discerning the object, merely retaining it, merely apprehending it. But the task of penetrating the object, re-cognizing it, etc., should be understood as belonging to wisdom, perception, etc. "Previously indicated" means indicated in the determination of the occasion. "It does not not arise as if it were developing, but to show that it arises, 'mind is' was said." This would be appropriate if the word "is" and the word "arises" were synonymous. And if they were synonymous, then "it has arisen" would not be said there. For it is not proper to say that what has arisen, arises. And the mind's having arisen was already stated in the determination of the occasion. So what is the point of showing its arising again? And by which the determination of the occasion was made, its designation must be made. So why a second statement for its designation? And by the designation itself, the distinctness of mind from contact etc. is established. So why a repeated statement for that purpose? But the latter statement of "mind" was made for a different purpose than the former. For the former was said only for the purpose of determining the occasion, not for showing the phenomena existing at the determined occasion. And the latter was said for showing the phenomena existing at that occasion, not for determining the occasion. And a statement for one purpose does not speak for another purpose. And the Greatly Compassionate One does not make the meaning unclear by speaking in a concise manner. The group of five with contact. The description is finished. Description of the Jhāna Factors “Vitakketi” (he thinks) indicates the dhamma itself as the agent, to prevent the assumption of another agent for the action. To prevent it from being subject to control, the noun form “vitakkanaṃ vā” (or thinking) is used. It is characterized by striking, like someone striking “form is form” or “earth is earth.” “Āhananaṃ” is striking at the beginning or towards; “pariyāhananaṃ” is striking all around or by turning around. Vitakka is gross, like the striking of a bell, due to its grossness in relation to vicāra, and because it precedes it, being the forerunner of vicāra. Just as the striking of a bell is the first impact, so vitakka is the first impact in the sense of directing the mind towards the object. “Vipphāravā” means endowed with movement. “Anuppabandhena pavattiyanti” means continuous occurrence in access concentration or absorption. For there, vitakka, having become steady, enters the object and proceeds. “Maṇḍalaṃ” means a threshing floor. “Piṇayati” means to satisfy or to increase. “Pharaṇarasā” means the function of pervading the body with refined forms. “Udaggabhāvo” is elation. “Khuddikā” (minor) is that which, having caused a slight thrill, does not arise again. “Khaṇikā” (momentary) arises frequently. “Ubbegato” (exultant) and “pharaṇā” (pervading) are more refined due to their steadiness and long duration. They conceive the embryo by serving as a sign for tranquility. Pīti associated with absorption is placed there because it perfects absorption concentration. The other two are pīti that perfect momentary and access concentration. “Samādhicittena” means with a mind endowed with concentration. “Avisāro” is the nature of not straying from oneself. “Avikkhepo” is the non-distraction of the associated states. The dhamma by which associated states are not distracted is avikkhepa. “Visesato” means mostly. For there is concentration even without joy. By the simile of a lamp, the continuity of concentration is shown. The description of the Jhāna Factors is finished. Description of the Faculties “Saddahanti etāyāti” (they believe by this) means the dominance of the dhammas that occur in the act of believing. It shows the condition of faith by its nature. For when the states of things are thus conditioned, the expression “the person has faith” arises. Unwholesome states, which are the opposite of confidence, are lack of faith and wrong determination in matters that inspire confidence. The confidence that has arisen, the decision regarding the object, is the characteristic of determination, not a mere superficial determination. It causes the sense-faculty to act, as if saying, “Without me, you have no determination; have faith through me,” it brings itself into conformity with the co-arising states. Thus in all other cases too. “Sinking down” means subsiding. Mud is solidified from mire. “Paṇakaṃ” is slimy water scum. “Pītaṃ” is drunk water. “Okappanalakkhaṇā” means the characteristic of conceiving, having entered into it, “it is thus.” “Akalusabhāvo” is uncloudedness, meaning freedom from turbidity. Objects like the Buddha are worthy of faith. Association with good people, listening to the good Dhamma, wise attention, and practice in accordance with the Dhamma are the factors of stream-entry. They should be seen as a hand in taking wholesome states, as wealth in accomplishing all prosperity, as a seed in bearing the fruit of immortality. “Vīrabhāvo” means the state by which one is a hero, that is, the Dhamma. “Anubalappadānaṃ” is encouragement. The path is to be trodden, the path has been trodden; the task is to be done, the task has been done; a slight illness has arisen, one has recovered from illness, recently recovered from illness; wandering for alms in a village or town,