English
And in the section on individuals, the taking of individuals by way of space means that when individuals, the space of individuals, formations, etc., are taken by way of space, then there is a taking by way of these two spaces. That is, where that individual is, and the jhāna that is found in that individual, the taking and explanation of the bodily formations, etc., is by way of these two spaces, namely the plane and jhāna, as appropriate. “Tasmā” means ‘because it is just this, therefore’. “Dutiyatatiyajjhānokāsavasena” means ‘taken by way of the space called the second and third jhāna’. How? The individuals taken in this way are shown with a distinction: “at the moment of the arising of in-breaths and out-breaths without initial application and sustained application.” By what? It should be connected as: “by that very moment of the arising of in-breaths and out-breaths devoid of initial application and sustained application.” It is said that in the first section, individuals are shown by way of the space of jhāna: “again…etc…shows.” The connection is: “shows individuals by way of the space of the plane.” “Dvippakārānaṃ” means ‘of two kinds’, distinguished by the space of jhāna and the plane. “Tesaṃ” means ‘of those individuals’. And the statement “of those who have attained the first jhāna and are in the sense-sphere” is a general statement that includes what is to be excluded and what is to be included. And its distinguishing factor is “at the moment of the arising of in-breaths and out-breaths,” as it is said: “distinction…etc…moment.” By that distinction. “Kāmāvacarānampi”—the word “pi” is for inclusion. By this, it is not only in the formless and form spheres that the first jhāna is… not only for those who have attained, but also for those in the sense-sphere, thus summarizing what has been said here. What kind of beings in the sense-sphere? He says, "those in the womb and so on." By "and so on," those submerged in water and those who have lost consciousness are included, not those who have died, or those who have attained the fourth jhāna, or those who have attained cessation. For these, just as for those not in the sense-sphere, who are endowed with form and formless existence, are stopped by the arising of thought and examination. "Because of its absoluteness" means because of the absoluteness of the absence of in-breaths and out-breaths. "Are shown" means those in the form and formless spheres are mentioned as examples, not that there are no others devoid of them; this is the intention. The first jhāna's sphere is distinguished by the absence of in-breaths and out-breaths; this is the connection. Here, the first refers to the inclusion of those in the form and formless spheres who are endowed with the first jhāna; the second refers to those in the womb and so on, as mentioned. "By this method" means the method of classifying individuals by jhāna-sphere and plane-sphere, which was stated as "of formations and individuals" and so on; by this method, by this means. "In all" means in all questions. 21. "But if this meaning exists" means if this meaning, which distinguishes jhāna by its arising plane, is taken, then elsewhere too, jhāna would have to be distinguished by its arising plane, and thus an undesirable consequence would arise. Showing this, he says, "in the fourth jhāna" and so on. What is that undesirable consequence? He says, "because of the non-inclusion of the planes as spheres." For wherever jhāna is taken, there it must be distinguished by its arising plane. In that case, only the jhāna-sphere would be taken, not the plane-sphere, because it would be secondary. Furthermore, in "in the fourth jhāna, in the form-sphere, in the formless-sphere," if the fourth jhāna is distinguished by the form and formless planes, only a part of it would be taken as a sphere, not the entire fourth jhāna. Therefore, he says, "and because of the non-inclusion of the entire fourth jhāna as a sphere." "Of jhāna-plane spheres" means of jhāna-spheres and plane-spheres. But if it is connected without confusion in the jhāna-plane sphere, then not in every first jhāna-sphere is the bodily formation, the verbal formation, and there is, so in all the sense-sphere realm, to address the objection that arises, to explain its resolution, he says, "even if," and so on. There, in the first jhāna realm, and in the sense-sphere realm. The arising of that duality, the arising of that duality of bodily and verbal formations. By grasping the two realms as unmixed, this quality is obtained, so he says, "separately... and so on... it should not be said." There, by way of the mere factors, by way of the mere jhāna factors like initial application. What should be said there is what is stated in the commentary. Even initial application without thought is a verbal formation, so he says, "without initial application... and so on... it goes." The supreme second jhāna, he refers to the second jhāna in the fourfold system. For it, by the removal of factors causing disturbance, by the abandonment of the single factor of initial application, being superior, it is called "supreme." Like the non-percipient beings, this should be seen as a dissimilar example. 37. All consciousness that occurred before advertence, being of the same nature as rebirth-linking consciousness, is made one and called "from the beginning." Therefore he says, "from without initial application and without sustained application," and so on. To show the beginning of mental formation, to show the beginning of mental formation in the Pure Abodes. Similarly, "to show the beginning of verbal formation," here too. The explanation of the occurrence section is finished. The explanation of the formation pair is finished. 7. The Latent Tendency Pair The explanation of the section on defined and undefined exposition 1. "From the arising of ignorance, there is the arising of form; from the arising of craving, there is the arising of form; from the arising of kamma, there is the arising of form. Greed is the cause for the arising of kamma," and so on, in this way, the conditionality of wholesome roots and unwholesome roots is stated, so he says, "by the root pair that illuminates conditions." "He truly understands, 'Form is impermanent, form is impermanent.' The eye is impermanent, forms are impermanent," and so on, in this way, impermanence contemplation and so on are taught predominantly through aggregates and so on, so it is said, "due to the predominance of discernment in aggregates and so on." After the eradication of defilements, there is no task of abandonment, so he says, "latent tendency by abandoning, by the full understanding of abandoning. Even if the full understanding of abandoning does not arise due to association with latent tendencies or due to their object, yet, in the absence of latent tendencies, that very object does not exist. Therefore it is said: “to clarify the full understanding of abandoning by means of latent tendencies.” “Those obtainable by the nature of latent tendencies” means those existing by the nature of latent tendencies, meaning, those having the nature of latent tendencies. “By three modes” means by three kinds, such as delimitation. Showing that when latent tendencies are not understood in terms of their number, nature, and place of occurrence, the teaching concerning them, which proceeds according to individuals, locations, etc., is not easily comprehensible, it is said: “in those thus… and so on… difficult to comprehend.” Here, the insertion of the word “in the former” is in anticipation of the immediately following “is it a rule or a prohibition?”, and it refers to the section on latent tendencies and so on, not to the section on latent tendencies and so on, since the Pāli arrangement in the section on latent tendencies has already been made. Thus it is said: “the meaning is ‘in these former ones, among the sections on latent tendencies and so on’.” Indeed, among the three former ones in the sections on latent tendencies and so on, in the section on locations, the teaching proceeds from “where and from what.” It does not proceed in the sections on latent tendencies and so on. “Due to the absence of a specific meaning” refers to the Pāli word found in “for one who dies in the sense-sphere” and so on, and to the word found in the commentaries and so on, in its paired form, “or for one who is reborn in the sense-sphere” and so on, due to the absence of a specific meaning. The meaning is: “How could this be a paired teaching given the absence of a second word?” If this is not a paired teaching, then why is it included here? It is said: “Indeed, in the former section” and so on. “The showing of the delimitation of the place of latent tendencies” means the showing of the delimitation as the place of latent tendencies. Even so, how is this a paired teaching on latent tendencies, given the existence of a paired teaching? It is said: “a paired teaching… and so on… should be seen as a name.” “By way of meaning” means by way of reverse meaning. Indeed, a paired teaching also occurs by way of reversing what is stated by the first word, as in “form is the aggregate of form, the aggregate of form is form” and so on. However, in those cases, there is a specific meaning, but here there is none. Therefore, showing that the teaching is not made in that way, He said: "They were not mentioned because there is no special meaning." By way of being obtainable: by way of being obtainable through the question. Showing the potential for arising: By this, it is shown that the latent defilements are not future in the direct sense, because they are to be eradicated by the path, and past and present defilements are not called "potential for arising" since they have already arisen. However, those states that are called "future latent defilements" by their nature, those same states are called "past and present.