English
If they wish, by merely focusing on some sign, jhāna is accomplished. Therefore, he said, "that too is established by the path." without a destination." "In the Rūpī Brahma-world" this is said with reference to the naturalness of the eight attainments there. But in the Arūpī Brahma-world, only one attainment is naturally possible. The difference in formations of the jhānas attained through rebirth, due to the difference in proximate conditions in different existences, is stated. How is this to be understood? It is said, "even in one existence... ...they are connected." Since the difference in formations is imminent when first attained in one existence, this is said because the possibility arises that the same difference in formations might exist even during the period of use. Thereby, it shows that there is nothing to be said about the difference in formations of the jhānas attained through rebirth due to the difference in proximate conditions in different existences. Now, without considering the proximate condition for those jhānas attained through the path and jhānas attained through rebirth, taking the complete absence of the path to the arising of jhāna at the time of attainment in the path-moment and rebirth-moment, to show another alternative, it is said, "or due to the absence of the path to the arising of jhāna," and so on. Having thus stated the difference in formations of the exalted jhānas according to the commentary, now to show that it is also established according to the Pāli, "furthermore," and so on, is begun. For the two concentrations, slow-comprehending and swift-comprehending, which are preceded by the painful path. "So far" - this is the measure, so much. By so much. Here, it might be asked, "Why is the difference in formations not mentioned here?" and so on, the connection is that it is established by the sequence of words. The rest is easily understood. 51. In the Vibhāvanī commentary. Preliminary work means "earth, earth, water, water," and so on, and also "form is impermanent, form is suffering, form is non-self," and so on, which is the preliminary work of development. "Adhikāra" means the development-kamma done in a previous existence. And also meritorious kamma like giving and morality done after aspiring for jhāna, path, and fruit in a previous existence. In "This is not suitable for now," the word "tāva" is a particle expecting something else to be said. Thereby, it indicates that something else is yet to be said. Previous preparation is twofold: natural and... preparatory volitional formation, pre-application volitional formation. Therein, preparatory volitional formation is called natural pre-volitional formation. This is just the natural collection of conditions. The previously mentioned pre-application is called pre-application volitional formation. To show that this is what is intended here, it says, "Indeed not," and so on. "Even to the extent of" means to the ultimate limit. "A mouthful of alms" means one mouthful of alms. That is the preparatory volitional formation. And all jhānas, it is not that they have arisen, is the connection. "Thus" means therefore. "That" means the volitional formation of development. "Of these" means of all jhānas. Indeed, there are no worldly jhānas... ...there are, the meaning is that for these beings, in all eons, even at the time of the destruction of the eon, having developed jhānas, their destination in the Brahma world is a reality. "For one who has made an effort in the works of serenity before" is said with reference to an effort made in a proximate existence. But in a distant existence, there is no one who has not made an effort in the works of serenity. "Just so" means just so. In resultant jhānas, because the distinction of formations is to be spoken of by way of previous kamma, it is said, "in functional wholesome jhānas." "Or else," and so on, the latter alternative is this: Or else, for that which arises only by pre-volitional formation, there is never a possibility of being unprompted. So, "unprompted" was not said, and "prompted" was not said because of the absence of deviation. This is the alternative. Therein, "unprompted was not said" is the connection. "Because of the absence of deviation" means because there is no occasion for being unprompted. "Prompted" was also not said. If it were said, it would be meaningless. Why? Because of the absence of possibility and deviation. When there is possibility and deviation, the qualification would be meaningful, it is said. And the wise do not speak meaningless words. Why? Because it is a characteristic of the unwise. But when there is possibility and deviation, it is possible to speak thus. Why? Because it is meaningful. The wise speak only what is meaningful. Why? Because it is a characteristic of the wise. This is the meaning. o. 52. The practice in the determination of supernormal knowledge. "From the arising of the sign" means from the arising of the counter-sign. The practice that makes for ease, the meditation that arises either later or quickly, is called the practice of ease—this is the connection. "In a former existence" means in a recent former existence. Obstructive states are: the obstruction of defilements, the obstruction of kamma, the obstruction of result, the obstruction of transgressing a precept, and the obstruction of slandering noble ones. Among these, the three fixed wrong views are called the obstruction of defilements. The five heinous kammas are called the obstruction of kamma. The resultant rebirths without cause or with two causes are called the obstruction of result. A transgression by a bhikkhu who, having violated a Vinaya precept established for those in the bhikkhu state, has not made amends, is called the obstruction of transgressing a precept. But if amends are made, it is not an obstruction. Slandering noble persons by disparaging them based on birth and so on, without making amends, is called the obstruction of slandering noble ones. Here too, if amends are made, it is not an obstruction. In the other three, there are no amends. These states, because they create an obstruction to jhānas and paths in this existence, are called obstructors. One freed from them is called freed from obstructive states. "Standing in excellent practice" means standing by perfecting excellent practice, beginning with purity of moral conduct. "Having cut off impediments" means standing having cut off the ten kinds of impediments, such as the impediment of dwelling. "With mind directed" means endowed with the effort of right exertion, which proceeds with the thought: "That which is to be attained by human strength, by human endeavor, there will be no cessation of effort without attaining it." Indeed, he is called "with mind directed" because his self-existence is directed, sent forth, and not looked back upon by him. "Does not succeed" means "is not." The meaning is: if he is endowed with the five factors of exertion. The five factors of exertion are: being endowed with faith, absence of deceit, health, unflagging energy, and wisdom. 52. In the resultant jhāna. "Having become soft." it is weak due to the slightness of the power of development. And being weak, it is feeble. "In various functional places" means in seeing, hearing, and so on. "Even in inferior existences" means even in persons without root causes and with two root causes. "Even dissimilar" means it generates even a result dissimilar to the excellent karma with three root causes, for example, generating a result without root causes. "Only in bhavaṅga states" here, the word bhavaṅga includes rebirth states and death states. "Exactly similar to wholesome" means first jhāna wholesome generates only first jhāna result, second jhāna wholesome generates only second jhāna result, and so on, generating a result exactly similar to wholesome. "Only wholesome... and so on... is called kriyā jhāna" is meant by way of non-distinction. Making a distinction non-distinct, the usage, the expression, is non-distinction. 54. In the commentary on the summary verse. The distinction of jhānas is jhāna-distinction. But in meaning, it is said that jhāna-distinction is the distinction by association with jhānas, so it says "by distinction of association with jhānas." It should be connected with "the first jhāna consciousness" and so on. "That very" means that very rūpāvacara mind. However, in the explanation, seeing the statement "by distinction of jhāna factors, and each one is five-fold" in the summary verse above, it is said here "by jhāna-distinction" meaning "by distinction of association with jhāna factors." Even so, since a distinct jhāna-distinction is intended here, it is said "another jhāna-distinction" and so on. The sub-commentary on the explanation of rūpāvacara consciousness is finished. 55. In the explanation of arūpa consciousness. "Bhūso" means exceedingly. "Sarūpato" means in its ultimate nature. That in which there is no entanglement is ajaṭa. Ajaṭa ākāsa is ajaṭākāsa. "Limited space" means space like door openings, window openings, etc., where the space kasiṇa sign is grasped. Space obtained by opening the kasiṇa sign is kasiṇugghāṭimākāsa, because it is produced by opening the kasiṇa, it is kasiṇugghāṭima. Space that is merely the delimitation of rūpa aggregates is rūpaparicchedākāsa. "A is pervaded by the infinite state," so, even if it is only four finger-breadths, it is called infinite, and is pervaded by cultivation and attention. "The dwelling place of the gods' determination" is said to be the place where powerful village and city gods receive offerings, where people at the proper time bring offerings to their family deities. "Offering" is said to be a venerable object. "In that" means in that space cleared by the kasina. "That very thing" means that very object. It should be connected with one who has attained wholesome jhāna, or one who has been reborn with resultant jhāna,