English
Indeed, by way of observing, it is equanimity. Similarly, for "endowed, fully endowed," the reason is "approached, fully approached." Thus, showing the reason for each meaning according to doctrine and person, they explain. Or, for the meaning of "one who is equanimous," they show the reason with "he is endowed with this equanimity," and so on. Showing the division of terms with "observing, thoroughly observing, fully endowed," and so on, they analyze. Or, for the equanimity implied within the word "upekkhaka," and for the word "upekkhaka" itself, a separate statement of meaning is given with "that equanimity is observing," and so on, and a division of terms with "he is endowed with this equanimity," and so on. In all ways, unknowability is a hidden state. Even if known in some way, the inability to fully comprehend is profundity. 602. "Attainment of a higher plane" - this should be connected with "by transcending perceptions of form." Or, even the sphere of infinite consciousness and so on, being a higher plane than the sphere of infinite space and so on, is not unsuitable everywhere. 610. In the explanation of the sphere of infinite consciousness, regarding "infinite consciousness," "he attends to that very space pervaded by consciousness, he pervades the infinite, therefore it is called infinite consciousness" - here, "by consciousness" is an instrumental case word in the sense of 'by means of'. It is said in the commentary that "he attends to that very space pervaded by consciousness." Or, this is its meaning: "he attends to that very space pervaded by consciousness, by the consciousness of the sphere of infinite consciousness." But this meaning is suitable: "he attends to that very space pervaded by consciousness, to the aspect grasped by it; thus that consciousness pervades the infinite." For indeed, the space which one endowed with the first immaterial attainment pervades infinitely with consciousness, attending to that very consciousness together with the aspect of pervasion, one endowed with the second immaterial attainment is said to pervade the infinite. 615. "He makes that very consciousness non-existent" - that which previously was "infinite consciousness..." is made in the mind, that is the meaning. For it makes the form-sign, which is its object, to be non-existent, like the first, by the third formless attainment. The explanation of the Niddesa is finished. The explanation of the Suttanta-bhājanīya is finished. 2. Explanation of the Abhidhamma-bhājanīya 623. In the Abhidhamma-bhājanīya, in the presentation of the fivefold method, it is extracted with “the five jhānas” and “among these, which is the first jhāna?” This is for showing the four jhānas —the first, third, fourth, and fifth— that are extracted, and for showing the distinction of the second itself. The explanation of the Abhidhamma-bhājanīya is finished. 3. Explanation of the Pañhapucchaka 640. “Lokuttarāpanettha” —in these three jhānas, the meaning is that “they may be supramundane, with an immeasurable object,” but during the path-moment or the fruition-moment, they are indeed supramundane. The fourth jhānas of limited space kasina, light kasina, and breath, and the Brahmavihāras are to be understood as included in the “all-supporting fourth.” It should be understood that “Buddhas, Paccekabuddhas, and Arahants developed the path and realized the fruition,” and “they will develop and realize” are stated with reference to the lower paths and fruitions. This discussion takes place among the thirteen wholesome fourth jhānas, and one cannot see the Arahant path and fruition with a wholesome fourth jhāna. In “from the thirteen active jhānas,” since there is no supramundane fourth active jhāna, it should be said “from the twelve.” Or, by including the fourth jhāna of the trainee’s fruition among the thirteen wholesome jhānas, it speaks of “from the thirteen active jhānas” together with the fourth jhāna of the Arahant. And here, the “all-supporting” is to be understood as “all-supporting” because it is the support for all the supernormal powers and so on that Arahants possess. For they have no cycle of existence. Or, it should be understood as “all-supporting” because it is similar to the all-supporting, like the fourth jhāna of the limited space kasina and so on, due to its not being stated. Mental formations are perception and feeling, or all four aggregates. Having taken a sign as object, Here, "sign and Nibbāna" should be said. The statement "Internal phenomena are a condition for internal phenomena by way of object condition" (Paṭṭhāna 2.20.28) implies that "internal aggregates are a condition for the knowledge of psychic powers, for the knowledge of past lives, for the knowledge of the destiny of actions, for the knowledge of future events, and for advertence, by way of object condition." Therefore, the knowledge of the destiny of actions does not only know what is in another's continuum, like the knowledge of others' minds. But it also reveals hidden actions in one's own continuum, just as the divine eye reveals hidden forms. Thus it is said, "at the time of knowing one's own actions." The explanation of the questioner is finished. The explanation of the Jhāna Analysis is finished. 13. The Analysis of the Immeasurables 1. The Explanation of the Suttanta Division 642. "Sabbadhi" (everywhere) means the boundless pervading is spoken of by way of direction and place limits. "Sabbāvantaṃ" (all-encompassing) means by way of all beings, by way of all existences. Therefore, it is said, "for the purpose of seeing boundlessly." The word "tathā" (thus) or "iti" (thus) was not stated, meaning that those two words, which would follow "with a mind accompanied by loving-kindness," were not stated, considering that the place for their pervasion and other things is not suitable. The meaning is that "with a mind accompanied by loving-kindness" is repeated. 643. The loving-kindness protected by shame and dread of wrongdoing does not decline, because the proximate enemies, lust and affection, do not arise. This is the meaning. 645. "Adhimuñcitvā" means to spread out well. Showing this, it is said, "by way of excess" and so on, or by firmly resolving with strong determination. 648. As stated below: The meaning of "sabbena sabbaṃ sabbathā sabbaṃ" (by all, all, in all ways, all) was explained in the Jhāna Analysis (VibhA. 516) as: "by all undertaking of training, all training; by all modes of what is to be trained, all training." Here, however, the meaning is appropriate as: "by all limits, by self-equality, and by suitability for all beings, all the world; and by all modes of pervasion, such as limits and directions, all the world." 650. By way of destroying enemies, such as the proximate and distant enemies of loving-kindness and so on, namely lust, ill-will, and so on. by way of destruction. That which is immeasurable, that is non-hatred, that is the state of non-hatred, or this is its meaning. 653. Destinies like hell, families like outcasts, the suffering of not obtaining food, etc., is enjoyment. By the word 'etc.', ugliness, etc., are included. The commentary on the Suttanta-division is finished. 3. Commentary on the Questioner 699. "In this... (etc.)... stated." By this, showing only the worldly nature of what is stated in this Vibhaṅga, it is distinguished from the Khandha-vibhaṅga, etc. Thus, it is not acknowledged that supramundane immeasurables are stated elsewhere. The commentary on the Questioner is finished. The commentary on the Appamaññā-vibhaṅga is finished. 14. The Sikkhāpada-vibhaṅga 1. Commentary on the Abhidhamma-division 703. By way of foundation: by way of association, and by way of strong support, by way of opportunity. Surā is that which is made by mixing and kneading various ingredients like flour, cakes, rice, and yeast. Meraya is the juice of various ingredients like flowers of madhuka, fruits of jackfruit, sugarcane, and grapes, long fermented. This means intoxicating liquor. 704. Because of being associated with that: because of being associated with abstinence, or because of being associated with the volition of abstinence. "Are only courses of action." This means that in the non-universal sections like jhānas, they are only sections of courses of action. They say that even drinking alcohol is mentioned separately as a course of action: "Drinking alcohol, monks, when indulged in... (etc.)... leads to hell" (A.N. 8.40). If so, there would be eleven courses of action. Therefore, its inclusion should be understood as being of the nature of an auxiliary or a component within the aforementioned courses of action. The object of living beings, women, and men, should be understood as the object of such-grasped formations. For it is said: "The five precepts have limited objects." And it will be said: "All these abstain through volitions of aversion, making the object to be transgressed their object" (Vibh. Atth. 704). One who is virtuous like a cow is naturally good. "For the sake of a mere kākaṇika (coin), etc." is stated in relation to false speech motivated by greed. And in relation to false speech motivated by hatred, the completed schism of the Sangha is included. But in lying for the ruin of another due to ill-will, the slight or great blameworthiness should be applied according to the qualities of that person, and according to the slight or great desire for ruin. The two (types of offenses) are taken as they fall only under those requiring relinquishment, those concerning immovable property, those involving magic, those involving psychic power, and those involving personal command. "The five courses of action are indeed (these)" is said with reference to the indirect virtue, which is volition. But the virtue of abstinence is a component of the path. "But of these" refers to the remaining virtues. It is said "as a component," but it should be said "as a foundation."