English
For in the three methods, the wholesome, resultant, and functional consciousnesses associated with the great and supramundane, the factors of initial thought, sustained thought, joy, happiness, equanimity, and one-pointedness, are reckoned. Those jhāna qualities are distinguished by various methods, but the remaining sense-sphere qualities associated with jhāna are included here. Although morality such as the Pātimokkhasaṃvara Sīla is mentioned here, it should be understood that they are mentioned as showing the preliminary practice for jhāna and as qualities associated with jhāna, but are not included here. In the question, it may be skillful, it may be indeterminate, three jhānas are associated with pleasant feeling, the fourth is associated with neither-painful-nor-pleasant feeling, equanimity should not be spoken of here as feeling, it may be resultant, it may be a quality with a resultant quality, the first jhāna is with applied and sustained thought, devoid of initial and discursive thought, applied thought here is only discursive thought, initial thought should not be spoken of, three jhānas are without applied and discursive thought, two jhānas are without joy, accompanied by joy, three are without happiness, accompanied by happiness, the fourth is without equanimity, accompanied by equanimity, in the third jhāna there is happiness, and equanimity should not be spoken of here...pe... it may be sublime, it may be immeasurable, three may have immeasurable objects, it may be that it should not be spoken of, the fourth should not be spoken of in any of the three ways, three may be caused by the path, may be lords of the path, it may be that it should not be spoken of, the fourth should not be spoken of in any of the three ways...pe... joy has external objects, the fourth should not be spoken of in any of the three ways...pe... non-manifesting and non-repugnant are not causes...pe... nor are they mind and mental factors, a wilderness. The rest is easily understood. There is no Pāḷi-free method here, but from now on, without saying even this much, we will speak in the existing place. The commentary on the Jhānavibhaṅgamātikā is finished. The Commentary on the Appamaññāvibhaṅgamātikā In the Appamaññāvibhaṅgamātikā, in terms of meaning, first, in "four immeasurables," etc., the immeasurables are so called because of their boundless pervasion. For they pervade either immeasurable beings in terms of object, or they pervade a single being in an immeasurable way by pervading without remainder, thus, because of their boundless pervasion, they are called "immeasurables." And it is proper to say that it functions as the seven unlimited-sphere. "Accompanied by loving-kindness" means endowed with loving-kindness. "One direction" means any one direction among the four directions, east, etc.; this is said with reference to pervading beings included in that direction. "Pervading" means having touched, having made it the object. "Abides" means maintains. Likewise in "the second" etc. Just as having pervaded one direction, so immediately afterwards the second, the third, and the fourth, is the meaning. "Thus above, below, across" means that in this way, having pervaded the upper direction, the lower direction, and the intermediate directions in succession with a mind accompanied by loving-kindness, he abides, is the meaning. So far, having taken each direction individually, the pervasion of loving-kindness direction by direction has been shown. But "everywhere" etc. is said to show it without direction. There, "everywhere" means in all places. "In every way as oneself" means in every way as oneself among all the varieties of inferior, middling, superior, friend, enemy, neutral, etc., that is, having made no distinction among them, in equality with oneself, is what is meant. Or, "in every way as oneself" means with all one's heart, without even a little distraction outwards, is the meaning. "The whole world" means the whole world of beings, meaning connected with all beings. Again, "accompanied by loving-kindness" is said either in connection with showing the relation to the qualifying terms "abundant" etc., or as a concluding statement. There, abundance should be understood in terms of pervasion. But greatness is in terms of the plane. And immeasurability is in terms of proficiency and in terms of the immeasurable number of beings as objects. Freedom from enmity is through the abandonment of ill-will and hostility. Freedom from suffering, being well-made, and harmlessness should be seen through the abandonment of displeasure. Thus, the meaning should be understood also in "accompanied by compassion" etc.; this, then, is the meaning of the words here. The distinction of the teachings here is easily understood. But in the way of analysis, the four qualities of non-aversion, compassion, sympathetic joy, and equanimity, which are associated with the three form-sphere wholesome, resultant, and functional consciousnesses and are the divine abodes consisting of loving-kindness etc. towards beings, are distinguished in various ways. But these, associated with it, and belonging to the Sensuous Sphere, are not included here. In the Formless Sphere and the Supramundane, these illimitables simply do not exist. In the question section, however, these could be wholesome, or indeterminate. Three are associated with pleasant feeling, the fourth with neither-painful-nor-pleasant feeling. In the resultant triad also, Upekkhā is without initial and sustained application, The rest are in all three ways. They are not to be spoken of in terms of limited object or past object, They are only external object, Invisible and non-resistant, Loving-kindness is a root, the rest are not roots, Not mind, mental factors, Belonging to the Form Sphere, Only superior. The rest is easily understood. The Commentary on the Meaning of the Illimitables Analysis is finished. Commentary on the Meaning of the Training Rules Analysis Now, regarding the meaning of the Training Rules Analysis - "Training rules" means things to be trained in, meaning sections of training. Moreover, all wholesome states are training because they are to be trained in, A "pada" because it is the foundation of those states, Specifically, any element among the five precepts. Among the instances of taking life, etc., "pāṇātipāto" is the excessive falling of life, meaning the killing of a living being. Here, "pāṇa" in common parlance is a being, but in ultimate reality, it is the life faculty. In that living being, the intention to kill, arising from the effort to sever the life faculty of one who perceives it as a living being, proceeding through one of the doors of body or speech, is taking life; therefore, from taking life. "Veramaṇī" means abstinence; that abstinence itself, in the manner stated, is the training rule of abstinence from taking life. "Adinnaṃ" means not given, belonging to another, the taking of what belongs to another and is not given is taking what is not given. Taking what belongs to another, theft, is called robbery. But in meaning, the intention to steal, arising from the effort to take what belongs to another, of one who perceives it as such, is taking what is not given. "Kāmesu" means in sense objects. "Micchācārā" means base conduct in terms of defilement-desires, transgression in improper places, for a man in women reckoned as protected by mother, etc., and for a woman in men reckoned as other than her designated man. But in meaning, the going to improper Inappropriate sexual conduct is the intention of sexual intercourse, which initiates the wrong path in inappropriate matters, or proceeds as an act of acceptance. "False" means something untrue, unreal. "Speech" is making known that untruth as if it were true. In terms of characteristic, it is the intention that arises from bodily and verbal effort, which intends to make known something untrue as true, and destroys the meaning. "Liquor" means five kinds of liquor: rice flour liquor, cake liquor, cooked rice liquor, liquor with yeast, and mixed ingredients. "Intoxicants" means five kinds of intoxicants: flower wine, fruit wine, molasses wine, honey wine, and mixed ingredients. Both of these are "intoxicating" in the sense of causing intoxication. The intention with which one drinks that intoxicant, is a cause of negligence, therefore a basis for negligence. Thus, from liquor, intoxicants, and intoxicant bases of negligence. The rest is easily understood. This is the meaning of the words here. The distinction of the Dhamma, however, will become clear in the Vibhaṅga method. And so on above. Here, in the Vibhaṅga methods, there is nothing in the Suttanta section. But in the Abhidhamma section, these five precepts are distinguished in various ways based on the abstinences associated with wholesome cittas of the sense-sphere, in the first instance. Likewise, in the second instance, based on intention. Here, the Dhammas associated with abstinence and intention are not the precepts, but they are associated with the precepts. Likewise, in the third method, they are distinguished in various ways based on all the Dhammas, such as contact, etc. In the questioner's inquiry, however, they are distinguished only based on the abstinences that are precepts in the ultimate sense, because intention and contact, etc., are precepts in the descriptive sense. There, the five precepts are only wholesome, may be associated with happiness, may be associated with neither pain nor pleasure… … limited object only, present object only, external object only, invisible and non-resistant only, not roots, with roots, not cittas, mental factors, sense-sphere, superior only, without defilements. And here, those precepts that are said to have beings as their object, and are of the nature of abstinence, since "beings" Because they take as object the limited states, the states that have reached the limit,