English
Of that, meaning, "woman, man," for attachment and so on. From bhavanga and so on, meaning, bhavanga, adverting, seeing, receiving, investigating, determining, and the five-door javana. By way of being unprecedented and ordinary, meaning, by way of being unprecedented and ordinary states. It carries beyond, meaning, it carries beyond the mouth-door. The producer of knowing this and that, meaning, of the object of searching and so on, and of knowing this and that. For by whichever effort searching and so on are produced, that also produces knowing that object. Right practice, meaning, undistorted practice in the Dhamma, understanding as it truly is. Even in going, meaning, even in the act of going. Carrying beyond is making the body, as it is, face the desired direction. Going is arising in another place. The distinction to be stated, meaning, "in advancing, in retreating... and so on... spoken of by way of long journeying. In gone, stood, sat, here, spoken of by way of the monastery, the raising of the foot, the posture of walking," (VibhA. 523) the distinction to be stated. It occurs, meaning, the material and immaterial phenomena that occur in walking and so on. For one who comprehends, from impermanence and so on. The javana that produces bodily actions and so on is called "composed of bodily actions and so on" by way of result. But by way of being arisen from action, it is by way of cause. 526. Of meditation practice, meaning, of the development of meditation. The path of yoga, meaning, the path of practice suitable for development. 537. In the body and so on, meaning, in body, feeling, mind, and phenomena. By way of good occurrence, meaning, by way of occurrence through contemplation of impurity and so on. The nature of leading out is right mindfulness itself. Upaṭṭhāna, meaning, it shows mindfulness by its function. And here, it should be understood that "comprehended" means that the aforementioned comprehension has arisen in it, and that means making that comprehended mindfulness the leading-out. 542-3. Disturbance here is the state of falling into disorder. 550. The opposing perception, meaning, the perception opposing sloth and torpor. That, in essence, is wholesome, occurring in the manner of dispelling sloth and torpor by way of temporary suppression and so on. Perception associated with non-discursive thought, or such a mind-state, should be understood as spoken under the heading of perception. 553. 'Sārambha' means having an object, 'sahārambha' is the meaning. 'Nirāvaraṇābhogā' means perception of unobstructed application, by the removal of the darkness of sloth and torpor. 'Vivaṭā' means uncovered. 564. 'Tattha tattha' refers to phrases like "he is endowed with this Pātimokkha restraint" (Vibh. 511). 588. Just as something overturned by someone is not known by ordinary knowledge as "this is its name," so too, what is unknown in every way is like something overturned. Therefore, it is said, "complete unknowing is the state of being overturned." 'Niravasesaparicchindanābhāva' means the absence of being completely discerned due to its difficulty to know, or the absence of a discerner. For the profound is known only in part. 'Ācikkhanti' and so on, they make it very clear. 'Desenti' means they speak by way of instruction, or they awaken. 'Paññāpenti' means they cause to know, the meaning is they fully illuminate. 'Paṭṭhapenti' means they establish without confusion in various ways. 'Vivarantī' means they make it open. 'Vibhajanti' means they make it analyzed. 'Uttānīkaronti' means they make what is not shallow, what is profound, shallow and clear. And here, by the six terms beginning with 'paññāpenti', the meaning-terms are shown. But by the two terms 'ācikkhanti' and 'desenti', the expression-terms are shown. Thus, it shows praise by means of exalted praise endowed with both meaning-terms and expression-terms. Whatever is to be said concerning these meaning-terms and expression-terms has already been extensively stated in the Netti-aṭṭhakathā (Netti. Aṭṭha. 23 onwards), therefore it should be understood in the manner stated there. 602. It should be applied here, because it illuminates the means of attaining special stages by transcending the lower stages. 'Sabbatthāpi' means in all phrases of transcendence, such as "by transcending perceptions of form, by transcending the sphere of infinite space." 610. 'Taṃyeva ākāsaṃ phuṭaṃ viññāṇaṃ' means that very space, the space opened up by the kasiṇa, pervaded and established by the mental attention "infinite," paṭ The first immaterial attainment consciousness contemplates "infinite consciousness" – this is the meaning. But in the second alternative, the general indication stands in a specific sense. Thus, by "pervaded," consciousness itself is meant. So, "pervaded consciousness" refers to the first immaterial attainment consciousness. For that is the consciousness that pervades space. And "by consciousness" is an instrumental word in the sense of an instrument, and it refers to the second immaterial attainment consciousness. Therefore, it says, "He contemplates the base of consciousness by the consciousness of the base of consciousness." "By that" means by the first immaterial attainment consciousness. "The aspect apprehended" means the aspect apprehended by way of infinite pervasion. "Contemplates" means contemplates with the preparatory attention for the second immaterial attainment. Thus, the aforementioned aspect, the aspect apprehended by the first immaterial attainment consciousness through infinite pervasion in the space opened up by the *kasiṇa*, that very aspect is contemplated. "That consciousness" means that second immaterial attainment consciousness. "Pervades infinitely" means pervades as "infinite." Therefore, the second meaning is appropriate. By "which indeed" and so on, the aforementioned meaning is made clear. "Accompanied by the aspect of pervasion" means accompanied by the aspect of pervasion in that space. "Consciousness" means the first immaterial attainment consciousness. 615. "Before" means at the time of preparation for the second immaterial attainment. What was contemplated as "infinite consciousness" is indeed the first immaterial attainment consciousness itself. For it is that which one develops. For these attainments are to be gained by transcending the object. The commentary on the Exposition is finished. The commentary on the Suttanta Division is finished. 2. Commentary on the Abhidhamma Division 623. In the fourfold method, the second jhāna itself, for some, the investigation does not arise as coarse, and for others, it does arise. It is taught by dividing it into two ways according to these. Thus the fivefold method is derived from the fourfold method. Therefore, it says, "of the four that are extracted... and so on." The commentary on the Abhidhamma Division is finished. 3. Commentary on the Question-Asking Section 640. "In the three" means in the first three and so on. For it was stated by the fourfold method. "Such divisions" are said to be immeasurable. Therefore, it says, "The intention is that they are indeed supramundane." Limited space... and so on. Because they are the basis for the cycle of insight, it is said that "they are included in the fourth jhānas that are the basis for everything." This talk is about limited objects, etc. It is said that "a lower noble one cannot penetrate the supramundane minds of a higher noble one," as stated in "na ca...pe... sakkoti." There is also the reading "from the twelve actions." The meaning is that it speaks together by the commonality of being the fourth of the supramundane fruits. Here, to show that even if a part is impossible due to the word "sabba" (all) referring to a partial "all," the basis for everything should be understood, it says "sabbattha...pe... daṭṭhabba." By the word "etc." in "the fourth jhānas of limited space kasiṇa, etc.," the fourth jhānas of mindfulness of breathing, etc., are included. "By not being spoken of" means "by having an unspeakable object." Nibbāna should also be mentioned, because its object is also an external object. This "even what is within one's own continuum" should be connected with the word "form" and the word "kamma" (action), meaning "just as the divine eye makes manifest even unmanifest form within one's own continuum, so too it makes manifest unmanifest kamma within one's own continuum." However, regarding manifest form and kamma within one's own continuum, there is no purpose for supernormal knowledge, therefore it is stated with the qualifier "unmanifest." The explanation of the questioner is concluded. The explanation of the analysis of jhānas is concluded. 13. Analysis of the Immeasurables 1. Explanation of the Sutta Division 642. "By way of direction and place" means by way of direction such as "one direction," etc., and by way of place such as monasteries, villages, market towns, cities, districts, kingdoms, etc. "By way of beings" means by way of beings as expressed in "all women, all men, noble ones, ignoble ones," etc. "Of this" means of this word, or of its meaning. "Continuing" means proceeding by way of context. "Those two" are both the word "tathā" (thus) and the word "iti" (thus). For when "thus the second" is said, it clarifies the meaning that "just as one dwells pervading one direction, such as the east, with a mind imbued with loving-kindness, so too one dwells pervading the second direction with a mind imbued with loving-kindness." In the remaining two as well... This is the method. Because the word "iti" here, in "iti," is in the sense of "manner," meaning "thus," therefore it illuminates the meaning: "Just as one dwells pervading one, second, third, fourth direction with a mind imbued with loving-kindness, so too one dwells pervading upwards, downwards, across with a mind imbued with loving-kindness." Therefore it is said: "loving-kindness… and that pair."