English
without regard to the foundational jhāna. But having arisen from a higher jhāna, and having contemplated the lower jhāna factors, the path produced is similar to the foundational jhāna, without regard to the contemplated jhāna. For from a lower jhāna, to a higher The higher jhānas are stronger. But the determination of feeling, everywhere, occurs by the determination of insight leading to emergence. Similarly, for the dry-insight meditator, there is the determination of all jhana factors. For him, due to the absence of foundational jhānas, etc., and thus the absence of determination based on them, the path is five-factored only by the determination of insight. Moreover, even for one who has attained absorption, if the path is developed by contemplating miscellaneous formations without making jhana the foundation, it is also five-factored only by the determination of insight. This is the essence of the decision extracted here from the commentaries, etc. But the detailed exposition, arising from the Theravada view, etc., should be understood in the way stated in the commentaries, etc. As it is here, so everywhere, the method of elaboration should be taken in the way stated in each place. Here, a brief discourse is intended for the benefit of those who fear lengthy texts. 42. Just as the fine-material sphere consciousness is designated by the five kinds of jhana divisions, such as "first jhana," so too the supramundane consciousness is designated by "first jhana stream-entry path consciousness," etc. And the immaterial attainments, due to their equality of factors with equanimity and one-pointedness, are included in the fifth jhana; meaning, they obtain the designation of the fifth jhana. Or, the fine-material sphere consciousness and the supramundane consciousness are included in the first and subsequent jhana divisions, as in "first jhana wholesome consciousness," "first jhana stream-entry path consciousness," etc., and similarly, the immaterial attainments are included in the fifth jhana—this is the interpretation. Indeed, this very interpretation is intended by the Teacher, as it is stated directly in the Namarupa-pariccheda. For it is said there: Fine-material sphere consciousnesses, and supramundane ones are included; in the first and subsequent jhana divisions, and the immaterial attainments in the fifth. (Nāma. Pari. 24) Therefore, because the supramundane, like the fine-material sphere, is included in the first and subsequent jhana divisions, and the immaterial attainments are included in the fifth, or because, by dividing each into five according to the combination of jhana factors, the supramundane consciousness is said to be forty-fold, and like the fine-material and supramundane, the first In the first jhana division, and also in the immaterial attainments, the fifth is included. Therefore, each jhana, from the first onwards, is threefold mundane, and eightfold supramundane, making eleven kinds. In the end, jhana is twenty-threefold, by way of the threefold fine-material, twelvefold immaterial, and eightfold supramundane. This is the meaning. 43. The increase in enumeration by way of the basis-jhanas and so on occurs only in wholesome and resultant states. Thus, showing their enumeration as a component of the one hundred and twenty-one enumeration, it is said: "thirty-seven" and so on. Thus, in the Abhidhammatthavibhāvinī, a commentary on the Abhidhammatthasaṅgaha, The chapter on Mind is concluded. 2. Chapter on Mental Factors Chapter on Concomitance Characteristics 1. Having thus divided mind appropriately by way of planes, classes, concomitants, formations, jhanas, objects, and paths, and since the division of mental factors is now due, first, by presenting the four kinds of concomitance characteristics, the characteristics of mental factors are established. Thereafter, to point out the mental factors in three groups—other-common, unwholesome, and beautiful—and to show their concomitance in sixteen ways, and their compilation in thirty-three ways, it begins with "ekuppādanirodhā cā" (arising and ceasing together) and so on. Those that arise and cease together with mind are ekuppādanirodhā. Those that have one object and one basis are ekālambaṇavatthukā. Thus, endowed with mind by these four characteristics, conjoined with mind, the fifty-two characteristics are considered mental factors, some of fixed concomitance, some of variable concomitance, due to their holding (dhāraṇato) the dhammas. Here, if it were intended that they are endowed with mind merely by arising together, then even material phenomena arising with mind would become endowed with mind. Therefore, the inclusion of "one cessation." Even so, the possibility of the two kinds of intimation (viññatti), which follow the mind, cannot be prevented. Similarly, for one who conceives "ekuppādanirodhā" as "these have either one arising or one cessation," the inclusion of "one object" is necessary, otherwise it would apply to material phenomena that arise earlier and cease at the moment of the mind's dissolution. for the sake of. Those which have these three characteristics, they are necessarily of one object, to show this, the grasping of one object. Enough of excessive elaboration. The description of the characteristic of association is finished. Description of the Universals 2. How? This is a question desiring to speak of the nature and modes of association. It touches, thus it is contact (Dhammasangani Commentary, 1, description of the fifth heap of contact in the discourse on Dhamma). And this is characterized by touching. Although it is an immaterial phenomenon, it occurs in the manner of touching the object. And this occurrence in the manner of touching should be seen like the production of saliva in another who sees someone eating sour things. It experiences, it feels the taste of the object, thus it is feeling. It is characterized by experiencing. Having reached the experience of the object's taste, the other associated phenomena experience the taste only partially. But feeling alone experiences it entirely, as if it were a lord. Thus it is said, "like a king experiencing the taste of good food." Its divisions into pleasure, etc., it will explain itself. It cognizes, it knows by making a sign of the object which is divided into blue, etc., thus it is perception. It is characterized by cognizing. When it arises, it arises by taking on a form that is the cause of later cognition, like the making of a mark by carpenters on wood, etc. This is fitting for that which makes a sign. But how for that which cognizes by a sign? That too arises by taking on a form that is a sign for another perception to cognize, so there is no impossibility here. It intends, it directs the associated phenomena to the object, or it engages in the activity of constructing the conditioned, thus it is volition. Thus, because it is primary in constructing, in the Vibhanga, in the Suttanta division, when dividing the aggregate of formations, it is stated, "they construct the conditioned, thus they are formations" (Samyutta Nikaya 3.79), and then specified as "volition born of eye-contact," etc. (Vibhanga 21). It is characterized by intending. It should be seen as accomplishing its own tasks and others' tasks, like a chief disciple or a master carpenter. The nature of one-pointedness, initial application, sustained application, and rapture has already been explained below. That by which associated phenomena live is life; that very life, by its dominant role in sustaining co-arisen phenomena, is the faculty of life, the life faculty. It has the characteristic of sustaining, like water sustaining lotuses and the like. Making is kāra; making in the mind is manasikāra. It has the characteristic of directing the mind to the object. Initial application, by its nature of placing co-arisen phenomena on the object, is like throwing them onto it. Volition, by its own grasping of the object, and by assigning the phenomena that have thus arisen to their respective places, is like a powerful leader. Attention, by directing them towards the object, is like a charioteer driving noble steeds. This is the distinction among them. For, having penetrated the true nature and characteristic of each phenomenon, the Blessed One has distinguished these phenomena. Therefore, with faith in the Blessed One, thinking, "These phenomena have such distinctions," one should engage in effort to comprehend their nature through learning, questioning, and so on. One should not fall into confusion by disagreeing here and there. This is the instruction of the teachers here. They are called common to all minds because they necessarily arise in all eighty-nine minds. 3. Resolving is determination; it has the characteristic of deciding. It should be seen as an unmoving pillar in the object, like an indakhīla. The state or action of the valiant, or that which is to be moved or set in motion by method, is energy, enthusiasm. It has the characteristic of supporting co-arisen phenomena. Indeed, by means of energy, they do not become sluggish. And having done so, its distinction from initial application and the like becomes very clear. Wishing is desire; it is the state of being interested in the object. It has the characteristic of wanting to act. Thus it is said, "It is like the mind stretching out its hand to grasp the object." Even when it operates in the context of giving away objects of donation, it is interested in that which is to be given away, like an arrow to be shot. like a hunter intent on a catch. Scattered, dispersed in various ways, among the beautiful and the others, thus they are "miscellaneous" (pakiṇṇakā). 4. In relation to the beautiful, they are the others; in relation to the others, they are the beautiful; these are called "the others." Their equals are not like restlessness, faith, etc., which are only unwholesome states;