English
in things similar to the concentration of the first jhāna, by way of being exalted, and so on. The jhāna possessing joy and happiness is called "joy-happiness," showing how it is like "arisasa." He said: "Joy-happiness... (etc.)... the 'a' vowel is mentioned." Or, for the path too, its contemplation of the true characteristics, having Nibbāna as its object, should be understood. "Non-confusion" means the state of not perishing. Explanation of the discourse on the second jhāna. The calming, dispassion, and abandonment, which cause the non-arising of the perceived danger in each jhāna moment, are applied here only to initial application and so on, which are jhāna factors, not to contact and so on associated with them. Therefore, the statement of calming, etc., applies only to initial application and so on, which is reasonable. But since associated phenomena, like initial application and so on, are also seen as coarse by this, and thus are dangers, therefore, when calming, etc., should be spoken of without distinction for initial application and so on, and for those co-arising with them, the statement of calming, etc., being made only for initial and sustained application and so on, indicates some special meaning, that "an additional statement clarifies another meaning." Showing that, he said: "By which initial and sustained application..." and so on. Even though statements like "transcending initial and sustained application" stand separately, having been taken as a whole by the mind, due to the commonality of indicating factors to be abandoned, showing that the whole is indicated by a part, he said: "Of them... (etc.)... that is said to be indicative." Now, without indicating the whole by a part, showing the similar function of statements like "dispassion from joy" in their respective spheres, along with the statement of the calming of initial and sustained application, "or else..." Thus he said, "ā." In that, it is shown, as in "the faith, the believing," and so on, shown in the jhāna analysis as serenity. By the designation of apposition, in that very analysis, in the extraction of the main terms and so on, by the statement of faith and jhāna as having one basis, namely "serenity." By means of the gross factor, the suppression of the clinging to those respective jhānas, which is called "mindfulness as its natural consequence," is revealed by the words "the calming of initial and sustained application" and so on, thus he said, "the abandoning of craving is the calming of these" (Vibh. 799). Since the words "the calming of initial and sustained application" indicate a state of dispassion towards initial and sustained application, to show that the absence of both is again made clear, "and those" and so on, is said. Description of the Third Jhāna 163. Energy is equanimity, it is said, "it is equanimous by not engaging in the activities of grasping and releasing." By being neutral in grasping, it is equanimous towards formations, thus it is equanimity regarding formations; the insight that thus proceeds is wisdom. The differentiation of this by its object, as in "eight equanimities regarding formations" (Paṭi. Ma. 1.57), in which Pāli text it is stated, showing that remaining Pāli text, he said, "the first jhāna" and so on. Therein, arising means the origination here due to previous kamma. Proceeding means the proceeding of what has thus arisen. Sign means all that belongs to formations, because it appears as a sign. Accumulation means kamma that is a cause for rebirth in the future. Rebirth means origination in the future. Destination means the destination by which that rebirth occurs. Production means the production of aggregates. Origination means the occurrence of results, as stated, "of one who has attained or one who has originated." Birth means birth due to existence, which is a cause for old age and death. Old age, death, and so on, are obvious. Here, arising and so on, only five, are stated according to the object of the knowledge of equanimity regarding formations; the rest are synonyms of these. Indeed, this pair, "production and birth," is a synonym of arising and rebirth. This pair, "destination and origination," is of proceeding. Old age and so on, are signs. of that. "Of the being" means of the five aggregates. "By these" means by the forms arisen from jhana-consciousness. The explanation of the fourfold method is finished. The explanation of the fivefold method 167. "Difference in aspects" means a specific aspect. For phenomena have many aspects, and these were fully and truly comprehended by the Blessed One. As it is said: "All phenomena in all aspects come into the range of the knowledge of the Buddha, the Blessed One" (Mahaniddesa 156; Culaniddesa, Mogharajamanavapucchaniddesa 85; Patisambhida 3.5). The intention is that it belongs to the second jhana, not to the first jhana. Therefore it is said: "For it is the first jhana itself," and so on. In meaning, the fourfold and fivefold methods are mutually inclusive. In the fivefold method, the doubt might arise: "Is the second jhana, due to its being with applied thought, part of the first jhana, or, due to its being without initial thought, part of the second jhana?" This statement is made to dispel that doubt. "Why?" and so on, states the reason for that. And it is connected with "they resort to the second jhana itself in the Suttanta teachings." The word "ca" (and) shows that not only here, but also in the Suttanta teachings, the aforementioned jhana does not belong to the first jhana, thus indicating its absence in other teachings as well. Now, to show the resorting, "by the calming of applied thought," and so on, is said. This shows that the fivefold method is found even in the Suttantas. But are not only four jhanas distinguished in the Suttantas, so that the fivefold method does not exist? No, because the fivefold method is found through the designation of the three concentrations, such as "concentration with applied thought and sustained thought," and so on. However, the fivefold method is distinguished by being based on the fourfold method, so the fivefold method should be determined there as well. For "the calming of applied thought and sustained thought" can be said as "of applied thought," "of sustained thought," and "of applied thought and sustained thought." Similarly, "without applied thought and without sustained thought" can be understood in three ways: "without applied thought" by abandoning applied thought with or without sustained thought, and "without sustained thought" by abandoning sustained thought with or without applied thought, or "without applied thought and without sustained thought." tuṃ. And "second" is a teaching that has come from understanding, free from initial thought, free from the pair of initial and sustained thought. Because it is to be attained as the second, even if it is only free from sustained thought, it has the same quality of being attained by abandoning the pair. And having done so, in the fivefold method of exposition, even if initial thought is calmed in the second, it is not fully calmed because its companion, sustained thought, is not calmed. Thus, showing its calming by the calming of sustained thought, and its similarity to other qualities, it is said: "With the calming of initial and sustained thought, with inner tranquility, with the mind made one, without initial thought, without sustained thought, with joy and pleasure born of concentration, he enters and abides in the third jhāna." Thus, the third in the fourfold method is expounded as not different from the second. The designation "second" is also due to the similarity of qualities, as being without initial thought and having joy and pleasure born of concentration is the same, whether due to the absence of both companions or due to the abandonment of initial thought in another way. For even that which is only sustained thought is expounded as without initial thought and having joy and pleasure born of concentration, like that which is free from the pair of initial and sustained thought, as in: "At the time when he develops the path to rebirth in the rūpa realm, without initial thought, with only sustained thought, with joy and pleasure born of concentration, he enters and abides in the second jhāna." Or, seeing one of the companions, initial and sustained thought, in the first jhāna as a fault, and seeing both as a fault, for one who transcends both, the third is spoken of in the fivefold method, because it is to be attained as the third. And its second nature arises from its immediate succession to the first. Why is the fivefold method not expounded here in its own form? Due to the disposition of the trainees. For the Suttanta teaching is a teaching in due order. Explanation of the Fourfold Path, etc. 176-180. "In conformity with that" means having a nature in conformity with that first jhāna, etc. Or, seeing the jhāna as obtained, as tranquil, as refined, and enjoying it, the attachment, or the aggregates associated with it, or the mindfulness that is its protection, is called "mindfulness in conformity with that" because it is suitable for that jhāna. "Sometimes" means when, having attained the first, he remains as he is, without he attains the second and so on, in such a time, this is the meaning. 186. Because of the attainment of wholesome jhāna, it is called "sekkhā" (trainees). For they do not produce them, referring to the non-arising of rūpāvacara jhāna at the moment of the ariya path. Description of the Kasiṇa Discourse 203. The ability to produce formless attainments is also shown, without which it does not exist. For without their ability to produce formless attainments, there is no ability to produce cessation. Quick perception is the swift discerning, the quick seeing, the quick understanding, of the desired object through its creation.