English
In the Vibhāvanī commentary, it is said "by way of being an object of wisdom." If it is suitable for one of a deluded temperament because it is an object of wisdom. Buddha Things that are objects of shame, perceptions of death and peace, and determinations, are suitable for one of deluded character, as stated in "thus it will be," and so on. "Elemental kasinas" are earth kasina and so on, the great elemental kasinas. Or by "therein also" is meant in those forty meditation subjects also. This being so, the largeness and smallness of color kasinas is also included here. By "large" is meant larger than a span and four fingers. If the word "eva" were to be used literally. This being so, the small (object) is suitable only for one of discursive thought character, not for those of intelligent character, etc. This meaning would also be taken. But for one of intelligent character, there is nothing unsuitable, it is said. This would contradict the commentary's statement. With this intention, it is said, "it is used with the word 'small'." Alternatively, the large (object) is for one of deluded character, the small (object) is only for one of discursive thought character, not for one of deluded character. But for those of intelligent character, etc., both large and small are permitted, it should be understood. By "all this" is meant all this statement about the division of characters. In the sense of direct opposition, among individuals with three unwholesome characters. And in the discursive thought character, due to extreme suitability, it is the intention that it applies to faith and intelligence characters. Therefore, it is said, "but it does not suppress lust, etc.," and so on. In "Buddha-Dhamma, etc., qualities," here the word "qualities" should be connected to the preceding words, as in "qualities of the Buddha and qualities of the Dhamma," and so on. By "therein" is meant in that word "quality." It does not satisfy, thus it is unsatisfying. Satisfaction does not generate contentment, is the meaning. Stirring up generates spiritual urgency, thus it is stirring. By "Dhamma" is meant nature. That which has a stirring nature, is a stirring nature. Death. By "of the fifth jhana concentration" is meant of the form-sphere fifth jhana concentration. By "mere arising" is meant mere increase. By "therein" is meant in repulsive objects. By "of the old sixth" is meant of the old sixth. It is said to be of one who excretes feces and urine. Therefore, it is said, "as in seeing a heap of excrement." They do not ever feel joy. They do not attain without application. Because it is very easy for joy to arise by the removal of ill-will, harmfulness, and discontent, and because happiness and joy are not suppressed, as in the fifth jhāna. "On the side of indifference" means on the side of equanimity. "Firm" means strong. "Clear" means manifest. Taking the sign by making it firm and clear is the firm and clear taking. "Of some object" means of an object like the Buddha's qualities. "Counterpart sign": here the word 'counterpart' means that which proceeds in that direction, so it says "suchlike" and so on. "In that form" shows that a counterpart sign of that kind is accomplished only in aggregates of natural phenomena that stand in a form-like shape, as in earth-mandala and so on. "Thus" means in the order of words stated in the collection on calm, such as the ten kasinas, the ten asubhas, and so on. "Skill in learning" means the learning of the entire meditation method from a teacher by a bhikkhu who wishes to begin the practice. Skill in that is skill in learning. Moreover, here, one who cannot learn everything should learn completely the method of one which he will begin. "While learning": here the 'u' means 'above'. "Taking" means taking with the mind in such a way that it is received without perishing in the mind, to show this, "again and again" and so on is said. "While observing" means doing something like seeing repeatedly with the eye. Doing all around is preliminary work. In that work of taking the sign, whatever method needs to be done, that is said to be taking by doing it completely. "Development" means increase; showing this meaning, it says "again and again" and so on. "While striving continuously" means while beginning continuously day and night. Even when taking the form in the acquired sign, one takes it together with the natural phenomenon like color and shape. But in the counterpart sign, having abandoned the natural phenomenon, that takes the sign, which is called a mental image, as a pure form. Here, it might be said, "Color is also seen in the counter-sign." True. But that is merely a counter-sign. It is not an absolute color. Therefore, it is said, "The object corresponding to it is devoid of qualities." "Settled" means unmoving. "Entered" means, the intention is that it is as if placed within the meditative mind. "Shines forth" is radiance. "Become radiant" means it has become radiance. Or, radiance is shining forth. "Become radiant" means it has arisen as radiance. "They cause to fall" means they cause to fall back. They do not allow it to arise again. "By this" is an instrumental case used in the sense of an agent. "The method of guarding the sign" is for the purpose of protecting the arisen sign from perishing by the seven kinds of hindrances. "What are these seven kinds of hindrances?" Here, we have nothing to say. To show that they are stated in the Visuddhimagga, he recites a verse. "Dwelling" means an unsuitable dwelling. "Alms-round" means an unsuitable alms-round village. "Speech" means unsuitable speech. Similarly, in persons, etc. "Should resort to" means should practice. "For one who practices thus" means for one who practices by avoiding what should be avoided and resorting to what should be resorted to. "Having transcended the sphere of craving for sensual pleasures" by this is stated the transcendence of the sense-sphere realm and existence, and the entry into the fine-material realm and existence. "Dwelling" is mastery. Power. It means capability. "Become master" means attained mastery. Mastery itself is masterfulness. Just as in perfections. "From there, investigation" here the word "iti" means "and so on." By that, it includes "from there, rapture," and so on. "For those desiring ones," those omniscient Buddhas. "Where" means in which two kinds of bhavanga. "In the bhavanga-course" means in the occurrence of bhavanga. "Slowness" means it occurs slowly, thus "dandhāyita." Its state is "dandhāyitatta." "To establish" means to establish by making a determination. From that, not to transgress. "Where" wherever desired, whenever desired, however much desired, these are adverbial phrases. "Wherever desired" means in whatever place is desired. "Whenever desired" means at whatever moment is desired. "However much desired" means by whatever measure is desired. "For the abandoning of gross factors such as initial application," here, by the strength of what does abandoning occur? Abandoning occurs by the strength of that very dispassion-cultivation. And what is that very dispassion-cultivation? It is indeed the access-cultivation, grasped by a special intention. To show this meaning, it is said, "First, the first jhāna," and so on. "Ardent effort" is the effort by which yogis torment or afflict themselves or the defilements. That is called ardent effort. Even when opened up, it is just space. Regarding that, even for one who cultivates for the arising of the higher jhānas, that very fifth jhāna arises again and again. And when the object is not transcended, the jhāna is also not transcended. "Therein" means in that space kasina. "Possibility of transcending that" means the possibility of transcending the kasina sign. "As seen" means in the manner seen by the jhāna-eye. "Having praised" means having extolled. Right recollection is perfect recollection. "Or even for others" means even for ordinary wise people. In the determinations of death-perception, both preparatory work and concentration are established, and access is accomplished—this is the connection. However, for ordinary people who are sharp-witted, the possibility of access even in the Buddha's qualities and so on is stated in the commentaries. "In the serenity jhānas" is said by way of the context. It should be understood that insight practice should also be taken. Some also say that one who has previously given donations, and having made the aspiration, "By this merit, in the future, I shall attain jhānas and supernormal powers or paths and fruits," and has come, is also one who has made an aspiration. But who is called one who has made an aspiration? He says, "In the proximate existence," and so on. It is stated in eight kinds by way of the fourfold method, and in nine kinds by way of the fivefold method— this is the supporting statement of those proponents. Consider. or it should be taken. Without the space kasiṇa, having attained the formless absorptions, then for the sake of higher knowledge, since it is to be done even in the space kasiṇa that has been prepared, its ability to produce higher knowledge is said to be possible, thus it is possible in meaning. "Uncultivated cultivation before" and "one who has not made an effort" are one in meaning. "Beginner" means a beginner in the work of higher knowledge. "For such ones" is connected to "for those noble sons who have not made an effort before, whose cultivation is uncultivated, who are now beginning, saying, 'I will perform a psychic transformation,' who are beginners in the work of higher knowledge." "Psychic transformation" is an indicative word. Hearing sounds with the divine ear element, and so on, should also be taken. And this is said because it is about the method for beginners. Even for those skilled in higher knowledges, that fifth absorption is to be applied appropriately to the six objects. "To be determined" means