English
The word "iti" has the meaning of "thus." The connection is "by this, it is refuted." "Here" (means) in this compendium of consciousness. "Of that" (refers to) the word "sabbathā" (in all ways). "Existence" is said to be the collection of phenomena bound to the sense-faculties, gone into the stream (of being). But here, in the phrase "sense-sphere phenomena," the word "kāma." And it is said that it refers to the entire sense-sphere realm, along with earth, mountains, etc., as in "and the realm's designation," etc. "Collection of phenomena bound to sense-faculties and not bound to sense-faculties" (means) the collection of phenomena bound to sense-faculties, gone into the stream of beings; the collection of phenomena not bound to sense-faculties, gone into earth, mountains, etc. Therein. is not bound by the life faculty, is not dependent, is not bound by the faculties. Thus ends the sub-commentary on the Exposition of the Compendium of Sense-Sphere Consciousness. 48. Regarding the fine-material sphere consciousness. "Samuditena" means endowed with five factors. It means that the five factors are united and in harmony. For only when the five factors are in harmony does absorption occur, not otherwise. And "sāmaggiyam" means being in a state of strong harmony. "Paṭipajjitabbattā" means to be attained. Jhana is of two kinds: jhana focusing on the object and jhana focusing on characteristics, as stated in "kasiṇādikassā" and so on. Here, however, jhana focusing on the object is intended. And "upanijjhāna" means approaching the object, such as the kasiṇa sign, with the mind and observing it. The meaning of the word "jhana" as burning is also possible, as stated in "paccanīka dhammānañca jhāpanato." It means the burning of defilements, like fire burning wood. The intention is that one-pointedness, when exceedingly endowed, is the time for attaining absorption. In the preliminary stage, however, the strong presence of initial application in the first jhana is desirable. "Sāhī" and so on explains its meaning. The connection is: that one-pointedness is also called. "Ekattaṃ" means having one self-nature. "Ekattārammaṇā" means having one object. One-pointedness. The analysis is: the state of that. The word "agga" means tip or part. "Tathā pavattane" means in the occurrence of the mind being one-pointed. "Ādhippaccaguṇayogenā" means by virtue of the quality of dominance. It is said to be by virtue of the quality of the faculty condition. That very one-pointedness is called one-pointedness and concentration, is the connection. The word "samādhī" can be divided into "saṃ-ādhī" or "sama-ādhī" in two ways. There, the prefix "saṃ" means "sammā" (rightly). The word "sama" (even) is a nominal word, as in "dhammena samena rajjaṃ kāretīti" (he rules the kingdom righteously), and so on, thus showing two alternatives, he says "sāyeva citta" and so on. That very mind is rightly placed, thus "samādhi." That very mind is evenly placed, thus "samādhi," in two ways. A thought. Therein, "rightly" means beautifully. "Is placed" means it places. And placing is establishing, so it is said, "establishes." "Evenly" means not unevenly. "Therein itself" means in that object itself. "By causing the absence of sloth and agitation" means the absence of sloth and agitation is the absence of sloth and agitation. Its causing to be present, causing to arise, is the analysis. The varied wandering of the mind is distraction. Not distraction is non-distraction. And that itself is specified. Thus, in these two meanings, concentration alone is endowed with excellence, so it should be connected. If this is so, concentration alone should be called jhāna, not vitakka and so on—thus, warding off the objection, he says, "But vitakka and so on..." The word "api" is for collecting. The word "pana" is for an alternative. Of that concentration. "With excellence" means with great excellence. "To sink" means to become sluggish. "It" means the mind. "To waver" means to be agitated in two ways, "Is it thus, or is it otherwise?" "To become weary" means to turn towards another. It is said, "to delight." That by which satisfaction is obtained is obtained satisfaction. "Satisfaction" means attachment. "Increased" means greatly developed. "Because of its peaceful nature" means because of its tranquil nature. "Thus supported" means supported by causing it to turn towards the object and so on. Because samādhi is the opponent of sensual desire, it is said, "itself... and so on... having prevented." "Having remained motionless" refers to the function of absorption. Thus, having shown the meaning of "observing closely," he shows the meaning of "burning up," saying, "And among these..." "Their opponents" means the opponents, the adversaries, of those jhāna-factor states. "Even in the mind" means even at the mind-door. The word "pi" here is for possibility, as in "even at the body and speech doors." The word "api" is also appropriate. "Are said to be burned up" means are said to be burned by the fires of the jhāna-factor states. "Even when this is so, the designation 'jhāna' is established only in their collection"—this is the connection. "The predominance of the collection of states" means the collection of jhāna-factor states in the place of jhāna. In the foremost place, the path-factor states are for enlightenment. In the place of awakening, the enlightenment-factor states are for the predominance of harmony. Having thus spoken of jhāna according to the opinion of those who make the compilation, now to show it according to the opinion of others, he says, "Others," and so on. The connection is: "But others say." There, "as their own duties" means "this is their own." "Their own" means "of oneself." "This" means "belonging." The meaning is: "whatever belongs to oneself." "Thus" means "therefore." "Having attained the jhāna-condition in the condition of origination... ...they accomplish it." For it is said there: "The jhāna-condition" means the jhāna factors are a condition by way of jhāna-condition for the states associated with jhāna and for the material forms arising from them. "The path-condition" means the path factors are a condition by way of path-condition for the states associated with the path and for the material forms arising from them. "Five-grouped and so on" means groups of five, groups of ten. "And for the state of first jhāna and so on" is the meaning: "and for the obtaining of the name first jhāna and so on." "Of the state of jhāna" means "of the obtaining of the name jhāna." "Due to the absence of such special duties" means "due to the absence of such special duties as the fixing of the object and so on." 49. "Here there might be" means "in this place there might be a question." "Distinction of factors" means the distinction of factors such as five factors in the first jhāna, four factors in the second jhāna, and so on. "By the intention of the person" means by the special wish of the person. This is the answer. "He" means "that person." "Indeed" is an indicator of elaboration. "One whose companion is vitakka" means "vitakka-sahāya." "He is disgusted with vitakka" means "this vitakka is coarse, it stands near the hindrances"; thus, seeing the danger in vitakka, he is disgusted. The connection is: "his intention." "Vitakka-virāga" means he abandons vitakka, he makes it disappear, he makes it transcend. The compound is: "vitakka-virāga and that is development." "In the attainment of higher and higher jhānas" means "in the obtaining of higher and higher jhānas." The connection is: "by the power of intention, it is not like the foundational jhāna." The connection is: "the aspiration is fulfilled." "Vi" by being pure" means by being pure in virtue. 50. Regarding the analysis of formations. "The analysis of formations was not stated" means that a wholesome first jhāna consciousness, one unprompted and one prompted, was not stated, and so on. "That" refers to the analysis of formations. "Because it is established" means because the analysis of formations is established. How is it established? He says, "Thus," and so on. "Those whose path is pleasant" means those whose practice is pleasant. The meaning is the state of those. "The one" refers to the yogi. "From the beginning," and so on. "Dispelling" means releasing, causing separation. It is connected with "dispels with difficulty." "By seeing the danger of sensual pleasures," and so on, by seeing the danger in sensual pleasures, such as sensual pleasures being like a pit of glowing coals, full of much suffering, much distress, and having much danger, and so on. The word "and so on" includes seeing the danger in thoughts, and so on. "For that very reason" means for that very reason, by seeing the danger of sensual pleasures, and so on. Here, the analysis of formations should not be spoken of by the distinction of supernormal knowledge, but should be spoken of by the distinction of practice. To show this, "even of jhānas with swift supernormal knowledge," and so on, was said. There, "knowing thoroughly" is supernormal knowledge. "Those with swift supernormal knowledge" are those whose supernormal knowledge is swift. "Those with slow supernormal knowledge" are those whose supernormal knowledge is slow. Jhānas. "If so" means if the analysis of formations were thus, by the distinction of practice. "At the time of use" means at the time of attaining absorption. "Obstacles" are hindrances. "By being present or not present" means by being established or not established nearby. "Pure insight practitioners" are those whose vehicle is pure insight. "Pure" means unmixed with concentration jhāna. "By being struck by a weapon" means by being cut, by being struck by a weapon by others. "Suddenly" means very quickly. "Arising in those who are dying" means arising at the time near death. Indeed, non-returners, even if they are pure insight practitioners, are said to be those who complete their concentration.