English
concentration is the opponent of sensual desire because it is a direct antidote to the inclination towards passion. For the mind, enticed by various objects due to sensual desire and wandering about, is concentrated by one-pointedness. Rapture is the opponent of ill-will because it is of the nature of joy. Initial application is the opponent of sloth and torpor by way of right intention, which causes a stirring up. is a pleasant state, due to the calming, cooling nature of the agitation and remorse which is the uncalmed, painful state. Investigation is the nature of wisdom's counterpart, by way of not rubbing against the object, which is doubt. Thus, because of having the function of close observation, and because of being direct opponents of sensual desire and so on, these five alone are established as factors of jhāna. As it is said: "Because of the function of close observation, and being opponents of sensual desire and so on; even though there are others, only five are called jhāna." Equanimity here, however, being of a calm nature, should be understood as included in pleasantness. Therefore, it is said: "Equanimity, being of a calm nature, is indeed spoken of as pleasantness." (Vibh. Atth. 232; Visuddhi. 2.644); Its distinction in terms of factors of abandonment and so on will become clear later, as will the distinction found in the formless and supramundane states. Now, why is the distinction of volitional formations not taken here, as it is in wholesome sensual-sphere states? Indeed, it could be said that this too, obtained solely by way of the practice of tranquility, is with volitional formations, and that which is obtained by way of attaining the path is without volitional formations? No, this is not so, because even that which is obtained by way of attaining the path arises later only by way of preparation. Therefore, since all jhāna does not arise merely by way of authorization without prior volitional formation called preparation, it cannot be said to be "without volitional formations." And since it does not arise merely by way of preparatory volitional formation without authorization, it cannot be said to be "with volitional formations." Or alternatively, since that which arises by way of prior volitional formation can never be without volitional formations, it is not called "without volitional formations." And since there is no deviation, it is not called "with volitional formations." By the word "pi" (also) here, there are nine pure states according to the fourfold and fivefold methods. And because it is taught by combining them with the four paths of practice— the path of painful practice with slow direct knowledge, the path of painful practice with swift direct knowledge, the path of pleasant practice with slow direct knowledge, the path of pleasant practice with swift direct knowledge— there are four nines. Limited, with a limited object, limited. That, being combined with the fourfold object as: with an immeasurable object, immeasurable with a limited object, immeasurable with an immeasurable object, results in four nines; and by the mixed method of object and practice, such as "painful practice, slow comprehension, limited, with a limited object; painful practice, slow comprehension, limited, with an immeasurable object," it comprises sixteen nines, making twenty-five nines in total, thus including such divisions. 22. The result produced by a specific jhāna is entirely similar to that particular jhāna; thus, the result is classified as similar to the jhāna itself. Indeed, to illustrate this very meaning, even in the exposition of results by the Blessed One, after mentioning wholesome (karma), immediately thereafter, the exalted and supramundane results were classified. 25. The rūpāvacara consciousness, by way of jhāna division, through the combination of five, four, three, two, and again two jhāna factors, becomes fivefold: as five-factored, four-factored, three-factored, two-factored, and again two-factored, thus being five kinds in general. Furthermore, that, by the division of five each for wholesome, resultant, and functional (consciousness), becomes fifteenfold—this is the meaning. Description of Rūpāvacara Consciousness is finished. Description of Arūpāvacara Consciousness 26. Now, showing the arūpāvacara (consciousness) divided into four kinds by way of object, he says, "ākāsānañcāyatana" and so on. Therein, due to being devoid of arising and so forth, it has no end, thus it is infinite. And that space is infinite, thus infinite space, which is the space remaining after removing the kasiṇa. And where "infinite space" should be said, like in "fire not taken" and so on, by way of the adjective being placed after the noun, "ākāsānanta" is said. That infinite space itself is ākāsānañca, by way of the suffix of state in its own meaning. That ākāsānañca itself is the base (āyatana), in the sense of being the foundation for the jhāna and its associated phenomena, like the abode of the devas for the devas, thus ākāsānañcāyatana. Even the first immaterial jhāna that has attained absorption in that (object) is here called "ākāsānañcāyatana," just as the jhāna with the earth kasiṇa as its object is called "earth kasiṇa." Or alternatively, that which has ākāsānañca as its base is ākāsānañcāyatana. meditation, the wholesome consciousness associated with it, the wholesome consciousness of the sphere of infinite space. Consciousness itself is infinite, infinite consciousness, the first formless consciousness. For though it has a beginning and an end in its arising, it is called "infinite" because it proceeds in infinite space, and because in the meditation that proceeds by taking itself as object, it does not grasp the beginning and end of its arising, but proceeds by pervading as infinite. Infinite consciousness itself is "viññāṇañcaṃ," by shortening the vowel of "ākāra" and dropping the consonant "na." Or, it is "viññāṇañcaṃ" because it is to be approached or attained by the second formless consciousness. That itself is the sphere, being the basis of the second formless, thus "viññāṇañcāyatanaṃ." The rest is the same as before. There is nothing whatsoever, not even a tiny bit, not even the mere breaking up, remaining of this first formless, thus "akiñcanaṃ" (nothingness). Its state is "ākiñcaññaṃ" (sphere of nothingness), the non-existence of the first formless consciousness. That itself is the sphere, etc., similar to before. Due to the absence of gross perception, and due to the presence of subtle perception, neither is there perception for this and its associated phenomena, nor is it non-perceptive, meaning having no perception. Thus, "nevasaññānāsaññaṃ" (neither perception nor non-perception), the fourth formless meditation. However, it is stated as "nevasaññānāsañña" with a long vowel. Neither perception nor non-perception itself is the sphere, being included in the mind-sphere and phenomena-sphere, thus "nevasaññānāsaññāyatanaṃ." Alternatively, perception itself, having become an object of insight, and due to the absence of the function of sharp perception, which is called generating revulsion, is neither perception. And like the element of heat in warm water, it is not non-perception because it exists in a subtle state, a remnant of formations. Thus, "nevasaññānāsaññā." That itself is the sphere, because it is the basis, etc., of this meditation and its associated phenomena, thus "nevasaññānāsaññāyatanaṃ." Here, the characteristic of meditation by way of perception is merely an example. For feelings and so on in that meditation are also neither feeling nor non-feeling, etc. The wholesome consciousness associated with the sphere of neither perception nor non-perception is the wholesome consciousness of the sphere of neither perception nor non-perception. By the word "pi" here, sixteen times, by way of the mixed method of object and path. and includes other variations of methods found in the Pāli canon. 30. The immaterial mind is fourfold, due to the distinction of four realms, such as space, which are to be transcended as objects, and to be taken as objects, such as the space-kasiṇa, consciousness, and its non-existence. For it proceeds by transcending the kasiṇa-sign, which is the object of the fifth jhāna, and taking space as its object, obtained by breaking through it; and transcending that too, it takes as its object the consciousness occurring there; and transcending that too, it takes as its object the state of nothingness, which is its non-existence; and transcending that too, it takes as its object the consciousness of the third immaterial attainment occurring there. It does not, however, like the rūpa-jhāna wholesome, take the object of the preceding one by transcending the preceding factor. Therefore, the teachers said: “Because of transcending the object, these four arise; The discerning ones do not desire the transcending of factors for them.” The description of the immaterial consciousness is finished. The description of beautiful consciousness is finished. Description of Supramundane Consciousness 31. Now, to show the supramundane wholesome, divided into four due to the four paths, and the fruit, due to its corresponding occurrence, it is said: “stream-entry path-consciousness,” and so on. The noble eightfold path is called “stream” (sota) because it leads to Nibbāna, or because it approaches it, or because it is like a stream flowing into the great ocean of Nibbāna. “Stream-entry” (sotāpatti) is the initial entering, reaching, or first attainment of this (stream), the prefix “ā” signifying initial action. Nibbāna is the path, or it is sought by those desiring Nibbāna, or it is the path that goes killing defilements; the consciousness associated with it is path-consciousness. The path-consciousness obtained by stream-entry is stream-entry path-consciousness.