English
Rather, for one who has made preparation in previous tranquility practices, jhānas with pleasant practice arise. But for one who has not made preparation, jhānas with painful practice; thus it is stated in the commentaries. For it is said there: 'And for one who has not made preparation in tranquility, his practice is painful. For one who has made preparation, it is pleasant.' Moreover, taking preparation achieved in a previous existence, the investigation of the distinction of formations here is not appropriate. For in functional wholesome jhānas, that investigation is appropriate only by way of present conditions. [49] Thus, the latter alternative, beginning with 'Or', is also rejected. 52. Here, for one practicing jhāna, before the arising of the sign, it is the field of practice; afterwards, it is the field of direct knowledge. There, previously, for one who practices with mindfulness, being troubled by the presence of opposing conditions, the development practice is called painful. For one not troubled, it is pleasant. And afterwards, for one who has attained slow absorption, the development of direct knowledge is called slow direct knowledge. For one who quickly attains, it is called quick comprehension. Therein, the practice that is difficult at first, and later, whether slowly or quickly, the jhāna that arises is called the difficult practice. But the pleasant one makes it the pleasant practice. And in the second jhāna and so on, the difference in practice should be understood by way of the difficulty or pleasantness of suppressing attachment to the previous jhāna. But if someone now, whether a householder or a renunciant, even if they have not made a resolve in previous lives, is free from obstructive states, stands in good practice, has cut off hindrances, and is resolute, cultivates jhāna— It is not the case that their jhāna cultivation does not succeed; this conclusion should be reached. [Wholesome Jhāna] 53. In resultant jhāna, sense-sphere wholesome (karma) that has not reached absorption, is soft and weak. It ripens in various minor functional states and even in lower existences. Therefore, it produces a result that is dissimilar to itself. But exalted wholesome (karma) that has reached absorption is keen and powerful. It ripens only in noble Brahma existences, in the life-continuum states. Therefore, it always produces a result that is similar to itself. For this reason, it shows the result to be entirely similar to the wholesome, with initial application, sustained application, rapture, pleasure, and one-pointedness, and so on. [50] Some say that because it gives results only in the immediately succeeding existence, it produces a result similar to itself; that is not good. If that were the case, even the seventh impulsion of sense-sphere wholesome (karma) would produce a result similar to itself. And because only wholesome (karma) that occurs in a continuum free from latent defilements is called functional jhāna, therefore, functional consciousness also appears similar to wholesome (karma). 54. The summary verse beginning "fivefold". Therein, "by way of jhāna division" means by way of the division of association with the five jhānas, beginning with the first jhāna. Form-sphere consciousness is fivefold by way of jhāna division. Meaning, it is five kinds: first-jhāna, second-jhāna, third-jhāna, fourth-jhāna, and fifth-jhāna. The explanation is that this same (consciousness) becomes fifteenfold by way of the division into wholesome, resultant, and functional. [51] Elucidation But what "by way of jhāna-division" is said to be "by way of division of association with jhāna factors." That is not good. Indeed, jhāna-division is one thing. Jhāna-factor-division is another. There, "first jhāna, second jhāna," etc., is jhāna-division. "In the first jhāna, five factors. In the second jhāna, four," etc., is jhāna-factor-division. Among these, here, jhāna-division is intended. Not jhāna-factor-division. For consciousness, in jhāna-division, is indeed five-fold. Not by jhāna-factor-division. But jhāna itself is five-fold by jhāna-factor-division. [52] And what is said there: "It is five-fold, meaning five-factored, four-factored, three-factored, two-factored, and again two-factored, thus it is five-fold." That too is not good. Indeed, jhāna itself is five-factored, etc. Not consciousness. Elucidation of the ultimate meaning of rūpāvacara consciousness. 55. Now, explaining the arūpa consciousness as it arises, he says "ākāsānañcāyatanakusalacitta" and so on. There, "ākāsa" (space) is that which shines brightly, illuminates. For though it is not itself perceived in its own nature, it appears as if exceedingly brilliant by means of the light of the moon and sun, etc. It is "akāsa" (space) because it is not cut, not broken, not scratched by way of cutting and breaking. Some also say "ākāsa" is just "ākāsa." But that space is four-fold: non-physical space, delimited space, kasina-removed space, and space delimiting rūpa-kalāpas. Among these, here, kasina-removed space is intended. For it is as if unified with infinite non-physical space. And it is pervaded by the yogi as infinite. Therefore, "infinite space" is ākāsānanta. It is also called "infinite" because no beginning or end of its arising or passing away is perceived. That itself is ākāsānañca, being established with the suffix 'ya' in its own sense. Just as the dwelling place of devas is called devāyatana. So too here, that (space) is called āyatana by way of being the basis for the jhāna that has attained absorption therein, together with its associated factors. Thus, "ākāsānañca is its āyatana," hence ākāsānañcāyatana. It is a mass of consciousness and mental factors. "Ākāsānañcāyatana" means having attained the sphere of infinite space. Or for one who has arisen, Or for one dwelling happily in this very life, As mental states and mental concomitants, Indeed, it is said in the Vibhaṅga. The wholesome consciousness occurring in the sphere of infinite space is the wholesome consciousness of the sphere of infinite space. Here, "sphere of infinite consciousness" - the consciousness is indeed the consciousness of the sphere of infinite space. Although it itself has an end in its arising, etc., it is called "infinite" because it occurs in the infinite perception of space. Or, the word "anta" (end) means "part" or "division". It is called "infinite" because, not remaining in one part among its parts of arising, etc., it occurs as a pervading of the whole, in the development of that object. And because it occurs in the infinite perception of space, it is called "infinite" in this way, due to its occurrence in the development of that object. And it is indeed appropriate to call it "infinite" even by way of its own mode of pervasion in the infinite perception of space. "Infinite consciousness" means infinite consciousness. That very consciousness, by way of etymology: "consciousness and sphere" (viññāṇañca āyatanaṃ assa) means "sphere of infinite consciousness". The compound means the wholesome consciousness occurring in the aggregate of mental states and mental concomitants designated as the sphere of infinite consciousness. "Sphere of infinite consciousness" means: Or for one who has attained the sphere of infinite consciousness, Or for one who has arisen, Or for one dwelling happily in this very life, As mental states and mental concomitants, Indeed, it is said in the Vibhaṅga. But in the Vibhāvaniya and the Great Commentary: "The second (formless attainment) is to be reached or attained by consciousness, thus 'consciousness and' (viññāṇañca)" - this is also said. That does not accord with the Pāli. "Infinite consciousness" means: One attends to that very consciousness, touched by knowledge, it pervades infinitely. Therefore it is said, "infinite consciousness". And by this, it is understood that that consciousness is absolutely endowed with infinite distinctions. "That very space" is also a reading. "Sphere of nothingness" means: Here, "kiñci" or "kiñcana" is, in essence, a name for something small. "Akiñcana" means there is not even a small amount, not even a trace of the first formless consciousness remaining. The state of having nothing is "ākiñcañña". The non-existence of the first formless consciousness. For it is indeed nothing. by way of attention, it obtains that name. The Sphere of Nothingness, and so on, is as explained. In "Neither Perception nor Non-Perception," referring to gross perception, "there is no perception for it" is neither perception. Referring to subtle perception, "there is not no perception for it" is non-perception. Neither perception and that non-perception is neither perception nor non-perception, making the middle long, it is just the aggregate of mind and mental factors. That itself, for yogis, is a sphere by being the basis of special happiness, thus, the Sphere of Neither Perception nor Non-Perception. The wholesome mind occurring therein is the compound. Alternatively, perception itself, due to the absence of the function of coarse perception, is neither perception. And due to its existence in a subtle state, as a remainder of formations, it is not non-perception. Thus it is called neither perception nor non-perception. That itself is the sphere, and the wholesome mind associated with it is the compound. And here, since, from the very beginning, having abandoned gross hindering phenomena and thoughts, and so on, and having made the remaining phenomena progressively more subtle by the power of development, those who practice sequentially attain this absorption, which is the highest among mundane phenomena in its subtlety. Therefore, here the mind is neither mind nor non-mind. Contact is neither contact nor non-contact. Similarly for feeling, and so on. Therefore, the mention of perception here should be understood as merely a heading for the teaching.