| (derived from U Thittila trans.) | |
Vibhaṅga |
The Book of Analysis |
Jhāna-vibhaṅga |
12. Analysis Of Jhāna |
1. Suttantabhājanīya |
12.1. Analysis According To The Discourses |
Idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati, |
Herein a monk dwells restrained and controlled by the fundamental precepts, |
ācāragocarasampanno, |
endowed with (proper) behaviour and a (suitable) alms resort, |
aṇumattesu vajjesu bhayadassāvī, |
seeing peril in (his) slightest faults, |
samādāya sikkhati sikkhāpadesu |
observing (the precepts) he trains himself in the precepts, |
indriyesu guttadvāro |
guarded as to the doors of the faculties (of the senses), |
bhojane mattaññū |
in food knowing the right amount, |
pubbarattāpararattaṃ jāgariyānuyogamanuyutto |
in the first watch of the night and in the last watch of the night practising the practice of vigilance, |
sātaccaṃ nepakkaṃ bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto. |
with intense effort and penetration practising the practice of development of awakening dhammas; |
So abhikkante paṭikkante sampajānakārī hoti, |
he, in approaching and in departing, acts with awareness; |
ālokite vilokite sampajānakārī hoti, |
in looking ahead and in looking around he acts with awareness; |
samiñjite pasārite sampajānakārī hoti, |
in bending and in stretching he acts with awareness; |
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, |
in bearing the outer robe, the alms-bowl and the under robe, he acts with awareness; |
asite pīte khāyite sāyite sampajānakārī hoti, |
in eating, in drinking, in chewing, in tasting, he acts with awareness; |
uccārapassāvakamme sampajānakārī hoti, |
in obeying the calls of nature he acts with awareness; |
gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, he acts with awareness; |
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ appasaddaṃ appanigghosaṃ vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ. |
he approaches a secluded abode, a forest, the foot of a tree, a mountain, a wadi, a hill cave, a cemetery, a remote forest, a desolate place, a heap of straw, (an abode) having little noise, having little tumult, free from the atmosphere of humans, secret from men, suitable for retirement; |
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. |
he, having gone to a forest or having gone to the foot of a tree or having gone to an empty place, sits folding (the legs) crosswise, holding the body erect, setting up mindfulness in front (of him); |
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. |
he, abandoning covetousness (for anything) in the world dwells with consciousness freed from covetousness; he cleanses his consciousness of covetousness. |
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. |
Abandoning ill-will and antipathy he dwells having consciousness without ill-will, compassionate for the welfare of all living beings; he cleanses his consciousness of ill-will and antipathy. |
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. |
Abandoning sloth and torpor he dwells freed from sloth and torpor, having bright perception, mindful and aware; he cleanses his consciousness of sloth and torpor. |
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. |
Abandoning distraction and remorse he dwells without distraction having internally quiet consciousness; he cleanses his consciousness of distraction and remorse. |
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. |
Abandoning doubt, doubt overcome, he dwells without uncertainty as to skilful dhammas; he cleanses his consciousness of doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
Abandoning these five hindrances (that are) mental corruptions and attenuation of wisdom, |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; |
he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the first jhāna accompanied by directed-thought, accompanied by evaluation, with rapture and pleasure born of detachment; |
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; |
inhibiting directed-thought and evaluation he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without directed-thought, without evaluation, with rapture and pleasure born of samādhi; |
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti— “upekkhako satimā sukhavihārī”ti tatiyaṃ jhānaṃ upasampajja viharati; |
he, desireless of rapture, dwells equable, mindful, aware, and he experiences pleasure by way of the body; this the Noble Ones declare, “The equable, mindful dweller in pleasure”; he attains and dwells in the third jhāna; |
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati; |
by the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhāna (which is) neither-pain-nor-pleasure (but is) purity of mindfulness caused by equanimity; |
sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṃ upasampajja viharati; |
having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, “Infinite is space”, he attains and dwells in the state of infinity of space; |
sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanaṃ upasampajja viharati; |
having wholly passed the state of infinity of space, (concentrating) thus, “Infinite is consciousness”, he attains and dwells in the state of infinity of consciousness; |
sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṃ upasampajja viharati; |
having wholly passed the state of infinity of consciousness, (concentrating) thus, “There is nothing whatever”, he attains and dwells in the state of nothingness; |
sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. |
having wholly passed the state of nothingness he attains and dwells in the state of neither perception nor non-perception. |
Mātikā. |
(Here Ends) The Summary |
“Idhā”ti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati “idhā”ti. |
“Herein” means: Of this view, of this ability (to comprehend), of this choice, in this holding (i.e. the view that is held), in this truth, in this discipline, in this doctrine, in this exposition, in this supreme practice, in this teaching of the Teacher. Therefore this is called “herein”. |
“Bhikkhū”ti samaññāya bhikkhu, paṭiññāya bhikkhu, bhikkhatīti bhikkhu, bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṃ akusalānaṃ dhammānaṃ bhikkhu, |
“monk” means: monk by designation; monk by acknowledgment; monk because of mendicancy; monk by habit of mendicancy; monk by reaching (the stage of) going for alms; monk by wearing cut up cloth; monk by destroying bad unskilful dhammas; monk by having destroyed bad unskilful dhammas; |
odhiso kilesānaṃ pahānā bhikkhu, anodhiso kilesānaṃ pahānā bhikkhu, sekkho bhikkhu, asekkho bhikkhu, nevasekkhanāsekkho bhikkhu, aggo bhikkhu, bhadro bhikkhu, maṇḍo bhikkhu, sāro bhikkhu, samaggena saṃghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno bhikkhu. |
monk by the limited abandoning of the corruptions; monk by the unlimited abandoning of the corruptions; monk by (being) of the seven supramundane stages; monk by (being) of the final supramundane stage; monk by (being) neither of the seven supramundane stages nor of the final supramundane stage; monk by excellence (of attainment); monk by goodness; monk by fineness (of quality); monk by (having) essential principles; ordained monk by the united Saṅgha by means of faultless, reasonable action having declaration as the fourth (item). |
“Pātimokkhan”ti sīlaṃ patiṭṭhā ādi caraṇaṃ saṃyamo saṃvaro mokkhaṃ pāmokkhaṃ kusalānaṃ dhammānaṃ samāpattiyā. “Saṃvaro”ti kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo. “Saṃvuto”ti iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati “pātimokkhasaṃvarasaṃvuto”ti. |
“Fundamental precept” means: Morality, establishment, beginning, footing, mastery, restraint, foremost, chief for the attainment of skilful dhammas. “Restraint” means: Bodily non-transgression, verbal non-transgression, both bodily and verbal non-transgression. “Controlled” means: Possessed of this restraint by the fundamental precepts he is well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “restrained and controlled by the fundamental precepts”. |
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “viharatī”ti. |
“Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”. |
“Ācāragocarasampanno”ti atthi ācāro, atthi anācāro. |
“Endowed with (proper) behaviour and a (suitable) alms resort” means: There is (proper) behaviour; there is improper behaviour. |
Tattha katamo anācāro? Kāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo—ayaṃ vuccati “anācāro”. Sabbampi dussīlyaṃ anācāro. Idhekacco veḷudānena vā pattadānena vā pupphadānena vā phaladānena vā sinānadānena vā dantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti—ayaṃ vuccati “anācāro”. |
Therein what is improper behaviour? Bodily transgression, verbal transgression, both bodily and verbal transgression. This is called improper behaviour. Also all wrong morality is improper behaviour. Herein a certain one makes a living by giving bamboo or by giving leaves or by giving flowers or by giving fruit or by giving soap powder or by giving tooth sticks or by servile behaviour or by bean soup behaviour or by dandling behaviour or by being a foot messenger or by any other wrong livelihood rejected by the Buddha. This is called improper behaviour. |
Tattha katamo ācāro? Kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo—ayaṃ vuccati “ācāro”. Sabbopi sīlasaṃvaro ācāro. Idhekacco na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na dantakaṭṭhadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na jaṅghapesanikena na aññataraññatarena buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti—ayaṃ vuccati “ācāro”. |
Therein what is (proper) behaviour? Bodily non-transgression, verbal non-transgression, both bodily and verbal non-transgression. This is called (proper) behaviour. Also all moral restraint is (proper) behaviour. Herein a certain one makes a living by not giving bamboo, by not giving leaves, by not giving flowers, by not giving fruit, by not giving soap powder, by not giving tooth sticks, by non-servile behaviour, by non-bean soup behaviour, by non-dandling behaviour, by not being a foot messenger nor by any other wrong livelihood rejected by the Buddha. This is called (proper) behaviour. |
“Gocaro”ti atthi gocaro, atthi agocaro. |
“Alms resort” means: There is (suitable) alms resort; there is unsuitable alms resort. |
Tattha katamo agocaro? |
Therein what is unsuitable alms resort? |
Idhekacco vesiyāgocaro vā hoti vidhavāgocaro vā thullakumārigocaro vā paṇḍakagocaro vā bhikkhunigocaro vā pānāgāragocaro vā, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena; yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati—ayaṃ vuccati “agocaro”. |
Herein a certain one resorts to prostitutes for alms or resorts to widows for alms or resorts to spinsters for alms or resorts to eunuchs for alms or resorts to nuns for alms or resorts to public houses for alms; he dwells consorting with kings, with kings’ ministers, with heretics, with followers of heretics in unbefitting relationship; also those families with no confidence, who are displeased, who are not founts of benevolence, who are abusive and censuring, who are ill-wishers, who are wishers of adversity, wishers of discomfort, who do not wish for safety from the bonds for monks, for nuns, for male devotees, for female devotees; such families he depends on, approaches, frequents. This is called unsuitable alms resort. |
Tattha katamo gocaro? Idhekacco na vesiyāgocaro hoti na vidhavāgocaro na thullakumārigocaro na paṇḍakagocaro na bhikkhunigocaro na pānāgāragocaro, asaṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena; yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukakāmāni yogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati—ayaṃ vuccati “gocaro”. Iti iminā ca ācārena iminā ca gocarena upeto hoti … pe … samannāgato. Tena vuccati “ācāragocarasampanno”ti. |
Therein what is suitable alms resort? Herein a certain one does not resort to prostitutes for alms, does not resort to widows for alms, does not resort to spinsters for alms, does not resort to eunuchs for alms, does not resort to nuns for alms, does not resort to public houses for alms; he dwells not consorting with kings, with kings’ ministers, with heretics, with followers of heretics in unbefitting relationship; however, those families with confidence, who are pleased, who are founts of benevolence, (whose houses) are radiant with yellow robes, (whose houses abound with) the draught of entering and departing monks, who are well wishers, wishers of welfare, wishers of comfort, who wish for safety from the bonds for monks, for nuns, for male devotees, for female devotees; such families he depends on, approaches, frequents. This is called (suitable) alms resort. Thus of this (proper) behaviour and of this (suitable) alms resort he is possessed, See section 357. furnished. Therefore this is called “endowed with (proper) behaviour and a (suitable) alms resort”. |
“Aṇumattesu vajjesu bhayadassāvī”ti. Tattha katame aṇumattā vajjā? Yāni tāni vajjāni appamattakāni oramattakāni lahusāni lahusammatāni saṃyamakaraṇīyāni saṃvarakaraṇīyāni cittuppādakaraṇīyāni manasikārapaṭibaddhāni—ime vuccanti “aṇumattā vajjā”. Iti imesu aṇumattesu vajjesu vajjadassāvī ca hoti bhayadassāvī ca ādīnavadassāvī ca nissaraṇadassāvī ca. Tena vuccati “aṇumattesu vajjesu bhayadassāvī”ti. |
“Seeing peril in (his) slightest faults” means: Therein what are slightest faults? Those faults which are trifling, insignificant, light, said to be light and which should cause mastery, should cause restraint, should cause the rise of consciousness, should attract attention. These are called slightest faults. Thus in these slightest faults he sees fault, he sees peril, he sees danger, he sees escape (therefrom). Therefore this is called “seeing peril in (his) slightest faults”. |
“Samādāya sikkhati sikkhāpadesū”ti. Tattha katamā sikkhā? Catasso sikkhā— bhikkhūnaṃ bhikkhusikkhā, bhikkhunīnaṃ bhikkhunisikkhā, upāsakānaṃ upāsakasikkhā, upāsikānaṃ upāsikasikkhā. Imā vuccanti “sikkhāyo”. Iti imāsu sikkhāsu sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ samādāya vattati. Tena vuccati “samādāya sikkhati sikkhāpadesū”ti. |
“Observing (the precepts) he trains himself in the precepts” means: Therein what are the precepts? Four types of precepts are: For monks, monk precepts; for nuns, nun precepts; for male devotees, male devotee precepts; for female devotees, female devotee precepts. These are called the precepts. Thus he exists observing these precepts exclusively, completely, without remainder, entirely. Therefore this is called “observing (the precepts) he trains himself in the precepts”. |
“Indriyesu guttadvāro”ti atthi indriyesu guttadvāratā, atthi aguttadvāratā. |
“Guarded as to the doors of the faculties” means: There is guarding as to the doors of the faculties; there is not guarding as to the doors. |
Tattha katamā indriyesu aguttadvāratā? Idhekacco cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ agutti agopanā anārakkho asaṃvaro—ayaṃ vuccati “indriyesu aguttadvāratā”. |
Therein what is “not guarding as to the doors of the faculties”? Herein a certain one seeing a visible (object) with the eye takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the faculty of eye, covetousness and mental pain, bad unskilful dhammas may (will) follow. He does not exercise restraint thereof; he does not safeguard the faculty of eye; he does not undertake restraint in the faculty of eye. Hearing an audible (object) with the ear. Complete in general form of first example. Smelling an odorous (object) with the nose. Complete in general form of first example. Tasting a sapid (object) with the tongue. Complete in general form of first example. Touching a tangible (object) with the body. Complete in general form of first example. Cognizing an ideational (object) with the mind takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the faculty of mind, covetousness and mental pain, bad unskilful dhammas may (will) follow. He does not exercise restraint thereof; he does not safeguard the faculty of mind; he does not undertake restraint in the faculty of mind. That which of these six faculties is not guarding, not being guarded, not safeguarding, not restraint. This is called “not guarding as to the doors of the faculties”. |
Tattha katamā indriyesu guttadvāratā? Idhekacco cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … pe … jivhāya rasaṃ sāyitvā … pe … kāyena phoṭṭhabbaṃ phusitvā … pe … manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Ñatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Yā imesaṃ channaṃ indriyānaṃ gutti gopanā ārakkho saṃvaro—ayaṃ vuccati “indriyesu guttadvāratā”. Imāya indriyesu guttadvāratāya upeto hoti samupeto … pe … samannāgato. Tena vuccati “indriyesu guttadvāro”ti. |
Therein what is “guarding as to the doors of the faculties”? Herein a certain one seeing a visible (object) with the eye does not take in the general appearance, does not take in the detail. For whatever reason a person is dwelling without controlling the faculty of eye, covetousness and mental pain, bad unskilful dhammas may (will) follow. He exercises restraint thereof; he safeguards the faculty of eye; he undertakes restraint in the faculty of eye. Hearing an audible (object) with the ear. Complete in general form of first example. Smelling an odorous (object) with the nose. Complete in general form of first example. Tasting a sapid (object) with the tongue. Complete in general form of first example. Touching a tangible (object) with the body. Complete in general form of first example. Cognizing an ideational (object) with the mind does not take in the general appearance, does not take in the detail. For whatever reason a person is dwelling without controlling the faculty of mind, covetousness and mental pain, bad unskilful dhammas may (will) follow. He exercises restraint thereof; he safeguards the faculty of mind; he undertakes restraint in the faculty of mind. That which of these six faculties is guarding, being guarded, safeguarding, restraint. This is called “guarding as to the doors of the faculties”. Of this guarding as to the doors of the faculties he is possessed, well possessed, See section 357. furnished. Therefore this is called “guarded as to the doors of the faculties”. |
“Bhojane mattaññū”ti atthi bhojane mattaññutā, atthi bhojane amattaññutā. |
“In food knowing the right amount” means: There is, “in food knowing the right amount”; there is, “in food not knowing the right amount”. |
Tattha katamā bhojane amattaññutā? Idhekacco appaṭisaṅkhā ayoniso āhāraṃ āhāreti davāya madāya maṇḍanāya vibhūsanāya. Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane—ayaṃ vuccati “bhojane amattaññutā”ti. |
Therein what is “in food not knowing the right amount”? Herein a certain one not reflecting, improperly takes food for pletitanble pursuits, for pride, for physical charm, for fine physique. That which therein is dissatisfaction, not knowing the right amount, not reflecting on food. This is called “in food not knowing the right amount”. |
Tattha katamā bhojane mattaññutā? Idhekacco paṭisaṅkhā yoniso āhāraṃ āhāreti— “neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi yātrā ca me bhavissati anavajjatā ca phāsu vihāro cā”ti. Yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane— ayaṃ vuccati “bhojane mattaññutā”. Imāya bhojane mattaññutāya upeto hoti … pe … samannāgato. Tena vuccati “bhojane mattaññū”ti. |
Therein what is “in food knowing the right amount”? Herein a certain one reflecting, properly takes food, not for pletitanble pursuits, not for pride, not for physical charm, not for fine physique (but) just enough for stabilizing and maintaining this body, for alleviating the pangs (of hunger), for furthering supreme practice; (thinking) thus, this old feeling (i.e. discomfort) I destroy; I will not produce a new feeling (i.e. satiety); and there will be for me sustenance, absence of fault and dwelling comfortably. That which therein is satisfaction, knowing the right amount, reflecting on food. This is called “in food knowing the right amount”. Of this knowing the right amount in food he is possessed, See section 357. furnished. Therefore this is called “in food knowing the right amount”. |
Kathañca bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto hoti? Idha bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamayāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimayāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimayāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ bhikkhu pubbarattāpararattaṃ jāgariyānuyogamanuyutto. |
And how does a monk in the first watch of the night and in the last watch of the night practise the practice of vigilance? Herein a monk during the day while pacing up and down, while sitting, cleanses his consciousness of obstructive dhammas; during the first watch of the night while pacing up and down, while sitting, he cleanses his consciousness of obstructive dhammas; during the middle watch of the night he lies down on the right side in the lion posture, putting one leg slightly displaced upon the other, mindful, aware, attentive to the idea of arising; during the last watch of the night, he, having arisen, while pacing up and down, while sitting, cleanses his consciousness of obstructive dhammas. Thus a monk in the first watch of the night and in the last watch of the night practises the practice of vigilance. |
“Sātaccan”ti. Yo cetasiko vīriyārambho … pe … sammāvāyāmo. |
“Intense effort” means: That which is the arousing of mental energy, See section 220. right effort. |
“Nepakkan”ti. Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi. |
“Penetration” means: That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view. |
“Bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto”ti. Tattha katame bodhipakkhikā dhammā? Satta bojjhaṅgā—satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. Ime vuccanti “bodhipakkhikā dhammā”. Iti te bodhipakkhike dhamme āsevati bhāveti bahulīkaroti. Tena vuccati “bodhipakkhikānaṃ dhammānaṃ bhāvanānuyogamanuyutto”ti. |
“Practising the practice of the development of awakening dhammas” means: Therein what are awakening dhammas? The seven awakening factors (viz.) mindfulness-awakening-factor, truth investigation-awakening-factor, energy-awakening-factor, rapture-awakening-factor, calmness-awakening-factor, samādhi-awakening-factor, equanimity-awakening-factor. These are called awakening dhammas. Thus these awakening dhammas he pursues, develops, repeats. Therefore this is called “practising the practice of the development of awakening dhammas”. |
Kathañca bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti; gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti? Idha bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sato sampajānakārī hotīti. |
And how does a monk in approaching and in departing, act with awareness; in looking ahead and in looking around, act with awareness; in bending and in stretching, act with awareness; in bearing the outer robe, the alms-bowl and the under robe, act with awareness; in eating, in drinking, in chewing, in tasting, act with awareness; in obeying the calls of nature, act with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, act with awareness? Herein a monk mindful and aware, approaches; mindful and aware he departs; mindful and aware he looks ahead; mindful and aware he looks around; mindful and aware he bends; mindful and aware he stretches; mindful he acts with awareness; in bearing the outer robe, the alms-bowl and the under robe, mindful he acts with awareness; in eating, in drinking, in chewing, in tasting, mindful he acts with awareness; in obeying the calls of nature, mindful he acts with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, mindful he acts with awareness. |
Tattha katamā sati? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati—ayaṃ vuccati “sati”. |
Therein what is mindfulness? That which is mindfulness, constant mindfulness, recollection, mindfulness, act of remembering, bearing in mind, non-superficiality, non-forgetfulness, mindfulness, faculty of mindfulness, power of mindfulness, right mindfulness. This is called mindfulness. |
“Sampajāno”ti tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”. |
“Aware” means: Therein what is awareness? That which is wisdom, understanding, investigation, research, truth investigation, discernment, discrimination, differentiation, erudition, proficiency, subtlety, analysis, consideration, breadth, sagacity, guidance, insight, awareness, goad, wisdom, faculty of wisdom, power of wisdom, sword of wisdom, tower of wisdom, light of wisdom, lustre of wisdom, splendour of wisdom, jewel of wisdom, absence of delusion, truth investigation, right view. This is called awareness. |
Iti imāya ca satiyā iminā ca sampajaññena upeto hoti … pe … samannāgato. Evaṃ bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
Thus of this mindfulness and this awareness he is possessed, See section 357. furnished. Thus a monk mindful and aware approaches; mindful and aware he departs; mindful and aware he looks ahead; mindful and aware he looks around; mindful and aware he bends; mindful and aware he stretches; mindful he acts with awareness; in bearing the outer robe, the alms-bowl and the under robe, mindful he acts with awareness; in eating, in drinking, in chewing, in tasting, mindful he acts with awareness; in obeying the calls of nature, mindful he acts with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, he acts with awareness. |
“Vivittan”ti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ vivittaṃ. Dūre cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ vivittaṃ. |
“Secluded” means: If the abode is proximate and is not crowded with lay people or with monks; thereby it is secluded. If the abode is distant and is not crowded with lay people or with monks; thereby it is secluded. |
“Senāsanan”ti mañcopi senāsanaṃ, pīṭhampi senāsanaṃ, bhisipi senāsanaṃ, bibbohanampi senāsanaṃ, vihāropi senāsanaṃ, aḍḍhayogopi senāsanaṃ, pāsādopi senāsanaṃ, aṭṭopi senāsanaṃ, māḷopi senāsanaṃ, leṇampi senāsanaṃ, guhāpi senāsanaṃ, rukkhamūlampi senāsanaṃ, veḷugumbopi senāsanaṃ. Yattha vā pana bhikkhū paṭikkamanti sabbametaṃ senāsanaṃ. |
“Abode” means: Bed is abode; chair also is abode; cushion also is abode; pillow also is abode; vihara also is abode; pent-roofed (house) also is abode; gable-roofed (house) also is abode; watchtower also is abode; circular (house) also is abode; cell also is abode; cave also is abode; foot of a tree also is abode; bamboo thicket also is abode or wherever else monks retreat; all this is abode. |
“Vivittaṃ senāsanaṃ bhajatī”ti imaṃ vivittaṃ senāsanaṃ bhajati sambhajati sevati nisevati saṃsevati. Tena vuccati “vivittaṃ senāsanaṃ bhajatī”ti. |
“He approaches a secluded abode” means: This secluded abode he approaches, approaches happily, makes use of, depends on, makes skilful use of. Therefore this is called “he approaches a secluded abode”. |
“Araññan”ti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ. |
“Forest” means: Departing beyond the threshold; all this is forest. |
“Rukkhamūlan”ti rukkhamūlaṃyeva rukkhamūlaṃ. Pabbatoyeva pabbato. Kandarāyeva kandarā. Giriguhāyeva giriguhā. Susānaṃyeva susānaṃ. Abbhokāsoyeva abbhokāso. Palālapuñjoyeva palālapuñjo. |
“Foot of a tree” means: Foot of a tree is just the foot of a tree; mountain is just a mountain; wadi is just a wadi; hill-cave is just a hill-cave; cemetery is just a cemetery; desolate place is just a desolate place; heap of straw is just a heap of straw. |
“Vanapatthan”ti dūrānametaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti vanasaṇḍānametaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti bhīsanakānametaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti salomahaṃsānametaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti pariyantānametaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti na manussūpacārānametaṃ senāsanānaṃ adhivacanaṃ. “Vanapatthan”ti durabhisambhavānametaṃ senāsanānaṃ adhivacanaṃ. |
“Remote forest” means: This is the name for distant abodes; “remote forest” means: This is the name for jungle thicket abodes; “remote forest” means: This is the name for fearful abodes; “remote forest” means: This is the name for terrifying abodes; “remote forest” means: This is the name for outlying abodes; “remote forest” means: This is the name for abodes not in the neighbourhood of human beings; “remote forest” means: This is the name for insupportable abodes. |
“Appasaddan”ti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ appasaddaṃ. Dūre cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi. Tena taṃ appasaddaṃ. |
“Having little noise” means: If the abode is proximate and is not crowded with lay people or with monks; thereby it has little noise. If the abode is distant and is not crowded with lay people or with monks; thereby it has little noise. |
“Appanigghosan”ti yadeva taṃ appasaddaṃ tadeva taṃ appanigghosaṃ. Yadeva taṃ appanigghosaṃ tadeva taṃ vijanavātaṃ. Yadeva taṃ vijanavātaṃ tadeva taṃ manussarāhasseyyakaṃ. Yadeva taṃ manussarāhasseyyakaṃ tadeva taṃ paṭisallānasāruppaṃ. |
“Having little tumult” means: That which has little noise, that also has little tumult. That which has little tumult, that also is free from the atmosphere of humans. That which is free from the atmosphere of humans, that also is secret from men. That which is secret from men, that also is suitable for retirement. |
“Araññagato vā rukkhamūlagato vā suññāgāragato vā”ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā. |
“Having gone to a forest or having gone to the foot of a tree or having gone to an empty place” means: He has gone to a forest or he has gone to the foot of a tree or he has gone to an empty place. |
“Nisīdati pallaṅkaṃ ābhujitvā”ti nisinno hoti pallaṅkaṃ ābhujitvā. |
“Sits folding (the legs) crosswise” means: He sits folding (the legs) crosswise. |
“Ujuṃ kāyaṃ paṇidhāyā”ti ujuko hoti kāyo ṭhito paṇihito. |
“Holding the body erect” means: The body is erect, stable and well set-up. |
“Parimukhaṃ satiṃ upaṭṭhapetvā”ti tattha katamā sati? Yā sati anussati paṭissati … pe … sammāsati—ayaṃ vuccati “sati”. Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati “parimukhaṃ satiṃ upaṭṭhapetvā”ti. |
“Setting up mindfulness in front” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, recollection, See section 220. right mindfulness. This is called mindfulness. This mindfulness is set-up, well set-up at the tip of the nose or at the centre of the upper lip. Therefore this is called “setting up mindfulness in front”. |
“Abhijjhaṃ loke pahāyā”ti tattha katamā abhijjhā? Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “abhijjhā”. |
“Abandoning covetousness in the world” means: Therein what is covetousness? That which is lusting, infatuation, See section 249. infatuation of consciousness. This is called covetousness. |
Tattha katamo loko? Pañcupādānakkhandhā loko—ayaṃ vuccati “loko”. Ayaṃ abhijjhā imamhi loke santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “abhijjhaṃ loke pahāyā”ti. |
Therein what is the world? The five aggregates (as objects of) the graspings are the world. This is called the world. This covetousness in this world is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning covetousness in the world”. |
“Vigatābhijjhena cetasā”ti tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ vigatābhijjhaṃ hoti. Tena vuccati “vigatābhijjhena cetasā”ti. |
“With consciousness freed from covetousness” means: Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is freed from covetousness. Therefore this is called “with consciousness freed from covetousness”. |
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “viharatī”ti. |
“Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”. |
“Abhijjhāya cittaṃ parisodhetī”ti tattha katamā abhijjhā? Yo rāgo sārāgo … pe … cittassa sārāgo—ayaṃ vuccati “abhijjhā”. |
“Cleanses his consciousness of covetousness” means: Therein what is covetousness? That which is lusting, infatuation, See section 249. infatuation of consciousness. This is called covetousness. |
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu— idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imāya abhijjhāya sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “abhijjhāya cittaṃ parisodhetī”ti. |
Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this covetousness. Therefore this is called “cleanses his consciousness of covetousness”. |
“Byāpādapadosaṃ pahāyā”ti atthi byāpādo, atthi padoso. |
“Abandoning ill-will and antipathy” means: There is ill-will; there is antipathy. |
Tattha katamo byāpādo? Yo cittassa āghāto paṭighāto paṭighaṃ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṃ doso dussanā dussitattaṃ byāpatti byāpajjanā byāpajjitattaṃ virodho paṭivirodho caṇḍikkaṃ asuropo anattamanatā cittassa— ayaṃ vuccati “byāpādo”. |
Therein what is ill-will? That which is vexation of consciousness resentment, repulsion, hostility, irritation, exasperation, incense-ment, hatred, antipathy, abhorrence, mental disorder, detestation, anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, being disorderly, state of being disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness. This is called ill-will. |
Tattha katamo padoso? Yo byāpādo so padoso, yo padoso so byāpādo. Iti ayañca byāpādo ayañca padoso santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “byāpādapadosaṃ pahāyā”ti. |
Therein what is antipathy? That which is ill-will is antipathy; that which is antipathy is ill-will; thus this ill-will and this antipathy are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning ill-will and antipathy”. |
“Abyāpannacitto”ti tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ abyāpannaṃ hoti. Tena vuccati “abyāpannacitto”ti. |
“Having consciousness without ill-will” means: Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is without ill-will. Therefore this is called “having consciousness without ill-will”. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Byāpādapadosā cittaṃ parisodhetī”ti. Atthi byāpādo atthi padoso. |
“Cleanses his consciousness of ill-will and antipathy” means: There is ill-will; there is antipathy. |
Tattha katamo byāpādo? Yo cittassa āghāto … pe … caṇḍikkaṃ asuropo anattamanatā cittassa—ayaṃ vuccati “byāpādo”. |
Therein what is ill-will? That which is vexation of consciousness, See section 542. ferocity, abruptness, absence of delight of consciousness. This is called ill-will. |
Tattha katamo padoso? Yo byāpādo so padoso, yo padoso so byāpādo. |
Therein what is antipathy? That which is ill-will is antipathy; that which is antipathy is ill-will. |
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu— idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imamhā byāpādapadosā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “byāpādapadosā cittaṃ parisodhetī”ti. |
Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this ill-will and antipathy. Therefore this is called “cleanses his consciousness of ill-will and antipathy”. |
“Thinamiddhaṃ pahāyā”ti atthi thinaṃ, atthi middhaṃ. |
“Abandoning sloth and torpor” means: There is sloth; there is torpor. |
Tattha katamaṃ thinaṃ? |
Therein what is sloth? |
Yā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṃ līyanā līyitattaṃ thinaṃ thiyanā thiyitattaṃ cittassa—idaṃ vuccati “thinaṃ”. |
That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful. This is called sloth. |
Tattha katamaṃ middhaṃ? |
Therein what is torpor? |
Yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṃ suppaṃ pacalāyikā suppaṃ suppanā suppitattaṃ—idaṃ vuccati “middhaṃ”. Iti idañca thinaṃ idañca middhaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “thinamiddhaṃ pahāyā”ti. |
That which is indisposition of the body, unwieldiness, shrouding, enveloping, barricading within, torpor, sleeping, drowsiness, sleeping, being asleep, state of being asleep. This is called torpor. Thus this sloth and this torpor are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning sloth and torpor”. |
“Vigatathinamiddho”ti. Tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. Tena vuccati “vigatathinamiddho”ti. |
“Freed from sloth and torpor” means: Having given up, having discarded, having freed, having abandoned, having rejected, having both abandoned and rejected that sloth and torpor. Therefore this is called “freed from sloth and torpor”. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Ālokasaññī”ti. Tattha katamā saññā? Yā saññā sañjānanā sañjānitattaṃ—ayaṃ vuccati “saññā”. Ayaṃ saññā ālokā hoti vivaṭā parisuddhā pariyodātā. Tena vuccati “ālokasaññī”ti. |
“Having bright perception” means: Therein what is perception? That which is perception, perceiving, state of perceiving. This is called perception. This perception is bright, unobstructed, very pure, very clear. Therefore this is called “having bright perception”. |
“Sato sampajāno”ti. Tattha katamā sati? Yā sati anussati … pe … sammāsati—ayaṃ vuccati “sati”. |
“Mindful and aware” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness. |
Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti … pe … samannāgato. Tena vuccati “sato sampajāno”ti. |
Therein what is awareness? That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view. This is called awareness. Thus of this mindfulness and this awareness he is possessed, See section 357. furnished. Therefore this is called “mindful and aware”. |
“Thinamiddhā cittaṃ parisodhetī”ti. Atthi thinaṃ, atthi middhaṃ. |
“He cleanses his consciousness of sloth and torpor” means: There is sloth; there is torpor. |
Tattha katamaṃ thinaṃ … pe … idaṃ vuccati “thinaṃ”. |
Therein what is sloth? See section 546. This is called sloth. |
Tattha katamaṃ middhaṃ … pe … idaṃ vuccati “middhaṃ”. |
Therein what is torpor? See section 546. This is called torpor. |
Tattha katamaṃ cittaṃ … pe … idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imamhā thinamiddhā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “thinamiddhā cittaṃ parisodhetī”ti. |
Therein what is consciousness? See section 184. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this sloth and torpor. Therefore this is called “he cleanses his consciousness of sloth and torpor”. |
“Uddhaccakukkuccaṃ pahāyā”ti atthi uddhaccaṃ, atthi kukkuccaṃ. |
“Abandoning distraction and remorse” means: There is distraction; there is remorse. |
Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa—idaṃ vuccati “uddhaccaṃ”. |
Therein what is distraction? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction. |
Tattha katamaṃ kukkuccaṃ? Akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṃ evarūpaṃ kukkuccaṃ kukkuccāyanā kukkuccāyitattaṃ cetaso vippaṭisāro manovilekhā—idaṃ vuccati “kukkuccaṃ”. Iti idañca uddhaccaṃ idañca kukkuccaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “uddhaccakukkuccaṃ pahāyā”ti. |
Therein what is remorse? Perceiving what is proper in what is not proper, perceiving what is not proper in what is proper, perceiving what is fault in what is not fault, perceiving what is not fault in what is fault; that which is similar, remorse, being remorseful, state of being remorseful, mental contrition, mental scarifying. This is called remorse. Thus this distraction and this remorse are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning distraction and remorse”. |
“Anuddhato”ti tassa uddhaccakukkuccassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. Tena vuccati “anuddhato”ti. |
“Without distraction” means: Having given up, having discarded, having freed, having abandoned, having rejected, having both abandoned and rejected that distraction and remorse. Therefore this is called “without distraction”. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. () |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
| “Internally” means: That which is personal, self-referable. | |
“Vūpasantacitto”ti. Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ ajjhattaṃ santaṃ hoti samitaṃ vūpasantaṃ. Tena vuccati “ajjhattaṃ vūpasantacitto”ti. |
“Quiet consciousness” means: Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is calmed, tranquillized, quietened internally. Therefore this is called “internally quiet consciousness”. |
“Uddhaccakukkuccā cittaṃ parisodhetī”ti atthi uddhaccaṃ, atthi kukkuccaṃ. |
“He cleanses his consciousness of distraction and remorse” means: There is distraction; there is remorse. |
Tattha katamaṃ uddhaccaṃ? Yaṃ cittassa uddhaccaṃ avūpasamo cetaso vikkhepo bhantattaṃ cittassa—idaṃ vuccati “uddhaccaṃ”. |
Therein what is distraction? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction. |
Tattha katamaṃ kukkuccaṃ … pe … idaṃ vuccati “kukkuccaṃ”. |
Therein what is remorse? See section 552. This is called remorse. |
Tattha katamaṃ cittaṃ … pe … idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imamhā uddhaccakukkuccā sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “uddhaccakukkuccā cittaṃ parisodhetī”ti. |
Therein what is consciousness? See section 184. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this distraction and remorse. Therefore this is called “he cleanses his consciousness of distraction and remorse”. |
“Vicikicchaṃ pahāyā”ti, tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ vimati vicikicchā dveḷhakaṃ dvidhāpatho saṃsayo anekaṃsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṃ cittassa manovilekho—ayaṃ vuccati “vicikicchā”. |
“Abandoning doubt” means: Therein what is doubt? That which is puzzlement, being puzzled, state of being puzzled, perplexity, doubt, oscillation, dual path, fluctuation, uncertainty of grip, evasion, hesitation, not plunging in, rigidity of consciousness, mental scarifying. This is called doubt. |
Ayaṃ vicikicchā santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “vicikicchaṃ pahāyā”ti. |
This doubt is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning doubt”. |
“Tiṇṇavicikiccho”ti, imaṃ vicikicchaṃ tiṇṇo hoti uttiṇṇo nittiṇṇo pāraṅgato pāramanuppatto. Tena vuccati “tiṇṇavicikiccho”ti. |
“Doubt overcome” means: This doubt is overcome, crossed over, got out of, (he is) gone to the other shore, arrived at the other shore. Therefore this is called “doubt overcome”. |
“Akathaṃkathī kusalesu dhammesū”ti imāya vicikicchāya kusalesu dhammesu na kaṅkhati na vicikicchati akathaṃkathī hoti nikkathaṃkathī vikathaṃkatho. Tena vuccati “akathaṃkathī kusalesu dhammesū”ti. |
“Without uncertainty as to skilful dhammas” means: Concerning this doubt as to skilful dhammas he is not puzzled, does not doubt, is without uncertainty, removed from uncertainty, free from uncertainty. Therefore this is called “without uncertainty as to skilful dhammas”. |
“Vicikicchāya cittaṃ parisodhetī”ti, tattha katamā vicikicchā? Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṃ chambhitattaṃ cittassa manovilekho—ayaṃ vuccati “vicikicchā”. |
“He cleanses his consciousness of doubt” means: Therein what is doubt? That which is puzzlement, being puzzled, state of being puzzled, rigidity of consciousness, mental scarifying. This is called doubt. |
Tattha katamaṃ cittaṃ? Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu— idaṃ vuccati “cittaṃ”. Idaṃ cittaṃ imāya vicikicchāya sodheti visodheti parisodheti moceti vimoceti parimoceti. Tena vuccati “vicikicchāya cittaṃ parisodhetī”ti. |
Therein what is consciousness? That which is consciousness, mind, ideation, See section 184. and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this doubt. Therefore this is called “he cleanses his consciousness of doubt”. |
“Ime pañca nīvaraṇe pahāyā”ti ime pañca nīvaraṇā santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “ime pañca nīvaraṇe pahāyā”ti. |
“Abandoning these five hindrances” means: These five hindrances are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning these five hindrances”. |
“Cetaso upakkilese”ti ime pañca nīvaraṇā cittassa upakkilesā. |
“Mental corruptions” means: These five hindrances are corruptions of consciousness. |
“Paññāya dubbalīkaraṇe”ti imehi pañcahi nīvaraṇehi anuppannā ceva paññā na uppajjati uppannā ca paññā nirujjhati. Tena vuccati “paññāya dubbalīkaraṇe”ti. |
“Attenuation of wisdom” means: Because of these five hindrances wisdom that has not arisen does not arise, also wisdom that has arisen ceases. Therefore this is called “attenuation of wisdom”. |
“Vivicceva kāmehi vivicca akusalehi dhammehī”ti tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo— ime vuccanti “kāmā”. |
“Aloof from sense pleasures, aloof from unskilful dhammas” means: Therein what are sense pleasures? Wish is sense pleasure, lust is sense pleasure, lustful wish is sense pleasure, thought is sense pleasure, lust is sense pleasure, lustful thought is sense pleasure. These are called sense pleasures. |
Tattha katame akusalā dhammā? Kāmacchando, byāpādo, thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā—ime vuccanti “akusalā dhammā”. |
Therein what are unskilful dhammas? Wish for sense pleasure, ill-will, sloth, torpor, distraction, remorse, doubt. These are called unskilful dhammas. |
Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti. Tena vuccati “vivicceva kāmehi vivicca akusalehi dhammehī”ti. |
Thus from these sense pleasures and from these unskilful dhammas he is aloof. Therefore this is called “aloof from sense pleasures, aloof from unskilful dhammas”. |
“Savitakkaṃ savicāran”ti atthi vitakko, atthi vicāro. |
“Accompanied by directed-thought, accompanied by evaluation” means: There is directed-thought; there is evaluation. |
Tattha katamo vitakko? Yo takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—ayaṃ vuccati “vitakko”. |
Therein what is directed-thought? That which is mentation, thinking, thought, fixation, focussing, application of the mind, right thought. This is called directed-thought. |
Tattha katamo vicāro? Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—ayaṃ vuccati “vicāro”. Iti iminā ca vitakkena iminā ca vicārena upeto hoti … pe … samannāgato. Tena vuccati “savitakkaṃ savicāran”ti. |
Therein what is evaluation? That which is searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called evaluation. Thus of this directed-thought and of this evaluation he is possessed, See section 357. furnished. Therefore this is called “accompanied by directed-thought, accompanied by evaluation”. |
“Vivekajan”ti vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā—te imasmiṃ viveke jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. Tena vuccati “vivekajan”ti. |
“Born of detachment” means: directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness; they in this detachment are born, begotten, existent, fully existent, apparent. Therefore this is called “born of detachment”. |
“Pītisukhan”ti atthi pīti, atthi sukhaṃ. |
“Rapture and pleasure” means: There is rapture; there is pleasure. |
Tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa—ayaṃ vuccati “pīti”. |
Therein what is rapture? That which is rapture, gladness, rejoicing, rapture, mirth, merriment, felicity, elation, delight of consciousness. This is called rapture. |
Tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā—idaṃ vuccati “sukhaṃ”. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati “pītisukhan”ti. |
Therein what is pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called pleasure. This pleasure is accompanied by, co-nascent with, conjoined with, associated with this rapture. Therefore this is called “rapture and pleasure”. |
“Paṭhaman”ti gaṇanānupubbatā paṭhamaṃ. Idaṃ paṭhamaṃ samāpajjatīti paṭhamaṃ. |
“First” means: First in serial order; this is first because it is attained first. |
“Jhānan”ti vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. |
“Jhāna” means: directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. |
“Upasampajjā”ti yo paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
“Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the first jhāna. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Vitakkavicārānaṃ vūpasamā”ti, atthi vitakko, atthi vicāro. |
“Inhibiting directed-thought and evaluation” means: There is directed-thought; there is evaluation. |
Tattha katamo vitakko? Yo takko vitakko … pe … sammāsaṅkappo—ayaṃ vuccati “vitakko”. |
Therein what is directed-thought? That which is mentation, thinking, See section 565. right thought. This is called directed-thought. |
Tattha katamo vicāro? |
Therein what is evaluation? |
Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—ayaṃ vuccati “vicāro”. |
That which is searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called evaluation. |
Iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “vitakkavicārānaṃ vūpasamā”ti. |
Thus this directed-thought and this evaluation are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “inhibiting directed-thought and evaluation”. |
“Ajjhattan”ti yaṃ ajjhattaṃ paccattaṃ. |
“Internal” means: That which is personal, self-referable. |
“Sampasādanan”ti yā saddhā saddahanā okappanā abhippasādo. |
“Refinement” means: That which is confidence, being confident, trust, implicit faith. |
“Cetaso ekodibhāvan”ti yā cittassa ṭhiti … pe … sammāsamādhi. |
“Exalted development of mind” means: That which is stability of consciousness, See section 220. right samādhi. |
“Avitakkaṃ avicāran”ti atthi vitakko, atthi vicāro. |
“Without directed-thought, without evaluation” means: There is directed-thought; there is evaluation. |
Tattha katamo vitakko? Yo takko vitakko … pe … sammāsaṅkappo—ayaṃ vuccati “vitakko”. |
Therein what is directed-thought? That which is mentation, thinking, See section 565. right thought. This is called directed-thought. |
Tattha katamo vicāro? Yo cāro anucāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—ayaṃ vuccati “vicāro”. Iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “avitakkaṃ avicāran”ti. |
Therein what is evaluation? That which is searching, constant searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called evaluation. Thus this directed-thought and this evaluation are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “without directed-thought, without evaluation”. |
“Samādhijan”ti sampasādo pītisukhaṃ—te imasmiṃ samādhimhi jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. Tena vuccati “samādhijan”ti. |
“Born of samādhi” means: Refinement, rapture and pleasure; they in this samādhi are born, begotten, existent, fully existent, apparent. Therefore this is called “born of samādhi”. |
“Pītisukhan”ti atthi pīti, atthi sukhaṃ. |
“Rapture and pleasure” means: There is rapture; there is pleasure. |
Tattha katamā pīti … pe … ayaṃ vuccati “pīti”. |
Therein what is rapture? See section 567. This is called rapture. |
Tattha katamaṃ sukhaṃ … pe … idaṃ vuccati “sukhaṃ”. Idaṃ sukhaṃ imāya pītiyā sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ. Tena vuccati “pītisukhan”ti. |
Therein what is pleasure? See section 567. This is called pleasure. This pleasure is accompanied by, co-nascent with, conjoined with, associated with this rapture. Therefore this is called “rapture and pleasure”. |
“Dutiyan”ti gaṇanānupubbatā dutiyaṃ. Idaṃ dutiyaṃ samāpajjatīti dutiyaṃ. |
“Second” means: Second in serial order; this is second because it is attained second. |
“Jhānan”ti sampasādo, pītisukhaṃ, cittassekaggatā. |
“Jhāna” means: Refinement, rapture and pleasure, one-pointedness of consciousness. |
“Upasampajjā”ti yo dutiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
“Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the second jhāna. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Pītiyā ca virāgā”ti tattha katamā pīti? Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa—ayaṃ vuccati “pīti”. Ayaṃ pīti santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “pītiyā ca virāgā”ti. |
“Desireless of rapture” means: Therein what is rapture? That which is rapture, gladness, rejoicing, rapture, mirth, merriment, felicity, elation, delight of consciousness. This is called rapture. This rapture is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “desireless of rapture”. |
“Upekkhako”ti tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—ayaṃ vuccati “upekkhā”. Imāya upekkhāya upeto hoti … pe … samannāgato. Tena vuccati “upekkhako”ti. |
“Equable” means: Therein what is equanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity. Of this equanimity he is possessed, See section 357. furnished. Therefore this is called “equable”. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Sato ca sampajāno”ti tattha katamā sati? Yā sati anussati … pe … sammāsati— ayaṃ vuccati “sati”. |
“Mindful and aware” means: Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness. |
Tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi—idaṃ vuccati “sampajaññaṃ”. Iti imāya ca satiyā iminā ca sampajaññena upeto hoti … pe … samannāgato. Tena vuccati “sato ca sampajāno”ti. |
Therein what is awareness? That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view. This is called awareness. Thus of this mindfulness and of this awareness he is possessed, See section 357. furnished. Therefore this is called “mindful and aware”. |
“Sukhañca kāyena paṭisaṃvedetī”ti |
“Experiences pleasure by way of the body” means: |
tattha katamaṃ sukhaṃ? |
Therein what is pleasure? |
Yaṃ cetasikaṃ sātaṃ |
That which is mental ease, |
cetasikaṃ sukhaṃ |
mental pleasure, |
cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ |
easeful pleasant experience born of mental contact, |
cetosamphassajā sātā sukhā vedanā— |
easeful pleasant feeling born of mental contact. |
idaṃ vuccati “sukhaṃ”. |
This is called pleasure. |
Tattha katamo kāyo? |
Therein what is the body? |
Saññākkhandho, |
The aggregate of perception, |
saṅkhārakkhandho, |
aggregate of volitional activities, |
viññāṇakkhandho— |
aggregate of consciousness. |
ayaṃ vuccati “kāyo”. |
This is called the body. |
Idaṃ sukhaṃ iminā kāyena paṭisaṃvedeti. |
This pleasure he experiences by way of this body. |
Tena vuccati “sukhañca kāyena paṭisaṃvedetī”ti. |
Therefore this is called “experiences pleasure by way of the body”. |
“Yaṃ taṃ ariyā ācikkhantī”ti tattha katame ariyā? Ariyā vuccanti buddhā ca buddhasāvakā ca. Te imaṃ ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttāniṃ karonti pakāsenti. Tena vuccati “yaṃ taṃ ariyā ācikkhantī”ti. |
“This the Noble Ones declare” means: Therein what are Noble Ones? Buddhas and disciples of the Buddhas are called Noble Ones; this they declare, preach, define, establish, reveal, analyse, make clear, explain. Therefore this is called “this the Noble Ones declare”. |
“Upekkhako satimā sukhavihārī”ti tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—ayaṃ vuccati “upekkhā”. |
“The equable, mindful dweller in pleasure” means: Therein what is equanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity. |
Tattha katamā sati? Yā sati anussati … pe … sammāsati—ayaṃ vuccati “sati”. |
Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness. |
Tattha katamaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā—idaṃ vuccati “sukhaṃ”. Iti imāya ca upekkhāya imāya ca satiyā iminā ca sukhena samannāgato iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “upekkhako satimā sukhavihārī”ti. |
Therein what is pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called pleasure. Thus furnished with this equanimity and with this mindfulness and with this pleasure he assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “the equable, mindful dweller in pleasure”. |
“Tatiyan”ti gaṇanānupubbatā tatiyaṃ. Idaṃ tatiyaṃ samāpajjatīti tatiyaṃ. |
“Third” means: Third in serial order; this is third because it is attained third. |
“Jhānan”ti upekkhā, sati, sampajaññaṃ, sukhaṃ, cittassekaggatā. |
“Jhāna” means: Equanimity, mindfulness, awareness, pleasure, one-pointedness of consciousness. |
“Upasampajjā”ti yo tatiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
“Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the third jhāna. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Sukhassa ca pahānā dukkhassa ca pahānā”ti, atthi sukhaṃ, atthi dukkhaṃ. |
“By the abandoning of pleasure and by the abandoning of pain” means: There is pleasure; there is pain. |
Tattha katamaṃ sukhaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā—idaṃ vuccati “sukhaṃ”. |
Therein what is pleasure? That which is bodily ease, bodily pleasure, easeful pleasant experience born of bodily contact, easeful pleasant feeling born of bodily contact. This is called pleasure. |
Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā—idaṃ vuccati “dukkhaṃ”. Iti idañca sukhaṃ idañca dukkhaṃ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “sukhassa ca pahānā dukkhassa ca pahānā”ti. |
Therein what is pain? That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact. This is called pain. Thus this pleasure and this pain are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “by the abandoning of pleasure and by the abandoning of pain”. |
“Pubbeva somanassa-domanassānaṃ atthaṅgamā”ti atthi somanassaṃ, atthi domanassaṃ. |
“First terminating mental pleasure and mental pain” means: There is mental pleasure; there is mental pain. |
Tattha katamaṃ somanassaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā— idaṃ vuccati “somanassaṃ”. |
Therein what is mental pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called mental pleasure. |
Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā— idaṃ vuccati “domanassaṃ”. Iti idañca somanassaṃ idañca domanassaṃ pubbeva santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “pubbeva somanassadomanassānaṃ atthaṅgamā”ti. |
Therein what is mental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this mental pleasure and this mental pain are first calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “first terminating mental pleasure and mental pain”. |
“Adukkhamasukhan”ti yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā. Tena vuccati “adukkhamasukhan”ti. |
“Neither-pain-nor-pleasure” means: That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. Therefore this is called “neither-pain-nor-pleasure”. |
“Upekkhāsatipārisuddhin”ti, tattha katamā upekkhā? Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—ayaṃ vuccati “upekkhā”. |
“Purity of mindfulness caused by equanimity” means: Therein what is equanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity. |
Tattha katamā sati? Yā sati anussati … pe … sammāsati—ayaṃ vuccati “sati”. Ayaṃ sati imāya upekkhāya vivaṭā hoti parisuddhā pariyodātā. Tena vuccati “upekkhāsatipārisuddhin”ti. |
Therein what is mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness. This is called mindfulness. This mindfulness, because of this equanimity, is unobstructed, very pure, very clear. Therefore this is called “purity of mindfulness caused by equanimity”. |
“Catutthan”ti gaṇanānupubbatā catutthaṃ, idaṃ catutthaṃ samāpajjatīti catutthaṃ. |
“Fourth” means: Fourth in serial order; this is fourth because it is attained fourth. |
“Jhānan”ti upekkhā, sati, cittassekaggatā. |
“Jhāna” means: Equanimity, mindfulness, one-pointedness of consciousness. |
“Upasampajjā”ti yo catutthassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
“Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the fourth jhāna. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Sabbaso rūpasaññānaṃ samatikkamā”ti tattha katamā rūpasaññā? Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ—imā vuccanti “rūpasaññāyo”. Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. Tena vuccati “sabbaso rūpasaññānaṃ samatikkamā”ti. |
“Having wholly passed the perceptions of form” means: Therein what are perceptions of form? The perception, perceiving, state of perceiving of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the attainment of the state characteristic of the plane of form. These are called perceptions of form. These perceptions of form he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the perceptions of form”. |
“Paṭighasaññānaṃ atthaṅgamā”ti tattha katamā paṭighasaññā? Rūpasaññā saddasaññā … pe … phoṭṭhabbasaññā—imā vuccanti “paṭighasaññāyo”. Imā paṭighasaññāyo santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Tena vuccati “paṭighasaññānaṃ atthaṅgamā”ti. |
“Terminating perceptions of (sense) impingement” means: Therein what are perceptions of (sense) impingement? Visible (object) perception, audible (object) perception, Intermediate sense perceptions. tangible (object) perception. These are called perceptions of (sense) impingement. These perceptions of (sense) impingement are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “terminating perceptions of (sense) impingement”. |
“Nānattasaññānaṃ amanasikārā”ti tattha katamā nānattasaññā? Asamāpannassa manodhātu samaṅgissa vā manoviññāṇadhātu samaṅgissa vā saññā sañjānanā sañjānitattaṃ—imā vuccanti “nānattasaññāyo”. Imā nānattasaññāyo na manasi karoti. Tena vuccati “nānattasaññānaṃ amanasikārā”ti. |
“Not attending to diversity of perceptions” means: Therein what are diversity of perceptions? The perception, perceiving, state of perceiving of one who has not attained (to jhāna) but who is possessed of mind element and possessed of mind-consciousness-element. These are called diversity of perceptions. To this diversity of perceptions he does not attend. Therefore this is called “not attending to diversity of perceptions”. |
“Ananto ākāso”ti, tattha katamo ākāso? Yo ākāso ākāsagataṃ aghaṃ aghagataṃ vivaro vivaragataṃ asamphuṭṭhaṃ catūhi mahābhūtehi—ayaṃ vuccati “ākāso”. Tasmiṃ ākāse cittaṃ ṭhapeti saṇṭhapeti anantaṃ pharati. Tena vuccati “ananto ākāso”ti. |
“Infinite is space” means: Therein what is space? That which is space, spatial, void, voidness, interstice, interstitial, not in contact with the four great essentials. This is called space. In this space he sets up, establishes and expands consciousness infinitely. Therefore this is called “infinite is space”. |
“Ākāsānañcāyatanan”ti ākāsānañcāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. |
“The state of infinity of space” means: The consciousness and mental concomitant dhammas of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of infinity of space. |
“Upasampajjā”ti yo ākāsānañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
“Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of infinity of space. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Sabbaso ākāsānañcāyatanaṃ samatikkammā”ti imaṃ ākāsānañcāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati “sabbaso ākāsānañcāyatanaṃ samatikkammā”ti. |
“Having wholly passed the state of infinity of space” means: This state of infinity of space he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of infinity of space”. |
“Anantaṃ viññāṇan”ti taṃyeva ākāsaṃ viññāṇena phuṭṭhaṃ manasi karoti anantaṃ pharati. Tena vuccati “anantaṃ viññāṇan”ti. |
“Infinite is consciousness” means: He pays attention to and expands infinitely the consciousness which touched that same space. Therefore this is called “infinite is consciousness”. |
“Viññāṇañcāyatanan”ti viññāṇañcāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. |
“State of infinity of consciousness” means: The consciousness and mental concomitant dhammas of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of infinity of consciousness. |
“Upasampajjā”ti yo viññāṇañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
“Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of infinity of consciousness. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Sabbaso viññāṇañcāyatanaṃ samatikkammā”ti imaṃ viññāṇañcāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati “sabbaso viññāṇañcāyatanaṃ samatikkammā”ti. |
“Having wholly passed the state of infinity of consciousness” means: This state of infinity of consciousness he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of infinity of consciousness”. |
“Natthi kiñcī”ti taṃyeva viññāṇaṃ bhāveti vibhāveti antaradhāpeti, “natthi kiñcī”ti passati. Tena vuccati “natthi kiñcī”ti. |
“There is nothing whatever” means: That same consciousness he develops (i.e. refines), causes to cease, causes to disappear, (finally) he sees “there is nothing whatever”. Therefore this is called “there is nothing whatever”. |
“Ākiñcaññāyatanan”ti ākiñcaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. |
“The state of nothingness” means: The consciousness and mental concomitant dhammas of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of nothingness. |
“Upasampajjā”ti yo ākiñcaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
“Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of nothingness. |
“Viharatī”ti … pe … tena vuccati “viharatī”ti. |
“Dwells” means: See section 540. Therefore this is called “dwells”. |
“Sabbaso ākiñcaññāyatanaṃ samatikkammā”ti imaṃ ākiñcaññāyatanaṃ atikkanto hoti vītikkanto samatikkanto. Tena vuccati “sabbaso ākiñcaññāyatanaṃ samatikkammā”ti. |
“Having wholly passed the state of nothingness” means: This state of nothingness he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of nothingness”. |
“Nevasaññīnāsaññī”ti taṃyeva ākiñcaññāyatanaṃ santato manasi karoti saṅkhārāvasesasamāpattiṃ bhāveti. Tena vuccati “nevasaññīnāsaññī”ti. |
Having neither perception nor non-perception means: That same state of nothingness he attends to as peace, he develops (refines) the attainment of residual mental dhammas. Therefore this is called having neither perception nor non-perception. |
“Nevasaññānāsaññāyatanan”ti nevasaññānāsaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā. |
“The state of neither perception nor non-perception” means: The consciousness and mental concomitant dhammas of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of neither perception nor non-perception. |
“Upasampajjā”ti yo nevasaññānāsaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā. |
“Attains” means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of neither perception nor non-perception. |
“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati “viharatī”ti. |
“Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”. |
Suttantabhājanīyaṃ. |
(Here Ends) Analysis According To The Discourses |
2. 2 Abhidhammabhājanīya |
12.2. Analysis According To Abhidhamma |
2.1. Rūpāvacarakusala |
12.2.1. Skilful Dhammas Characteristic Of The Plane Of Form |
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna. |
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (1) |
Therein what is first jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. (1) |
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti—pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “dutiyaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (2) |
Therein what is second jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205. attains and dwells in earth-totality second jhāna; at that time there is three constituent jhāna (viz.) rapture, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining dhammas associated with the jhāna. (2) |
Tattha katamaṃ tatiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—sukhaṃ, cittassekaggatā. Idaṃ vuccati “tatiyaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (3) |
Therein what is third jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205. attains and dwells in earth-totality third jhāna; at that time there is two constituent jhāna (viz.) pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining dhammas associated with the jhāna. (3) |
Tattha katamaṃ catutthaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittassekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (4) |
Therein what is fourth jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, by the abandoning of pleasure, See section 205. attains and dwells in earth-totality fourth jhāna; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. (4) |
Catukkaṃ. |
(Here Ends The Jhānic) Tetrad |
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (1) |
Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. (1) |
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye caturaṅgikaṃ jhānaṃ hoti—vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “dutiyaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (2) |
Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in earth-totality second jhāna without directed-thought, evaluation only, with rapture and pleasure born of detachment; at that time there is four constituent jhāna (viz.) evaluation, rapture, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining dhammas associated with the jhāna. (2) |
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti—pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “tatiyaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (3) |
Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205. attains and dwells in earth-totality third jhāna; at that time there is three constituent jhāna (viz.) rapture, pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining dhammas associated with the jhāna. (3) |
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—sukhaṃ, cittassekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (4) |
Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205. attains and dwells in earth-totality fourth jhāna; at that time there is two constituent jhāna (viz.) pleasure, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. (4) |
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā … pe … pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittassekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. (5) |
Herein at the time when a monk develops the path for rebirth in the plane of form, he, by the abandoning of pleasure, See section 205. attains and dwells in earth-totality fifth jhāna; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna. (5) |
Pañcakaṃ. |
(Here Ends The Jhānic) Pentad |
2.2. Arūpāvacarakusala |
12.2.2. Skilful Dhammas Characteristic Of The Formless Plane |
Idha bhikkhu yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittassekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Herein at the time when a monk develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
2.3. Lokuttarakusala |
12.2.3. Supramundane Skilful Dhammas |
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna. |
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Therein what is first jhāna? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti—pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “dutiyaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Therein what is second jhāna? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, inhibiting directed-thought and evaluation, See section 205. attains and dwells in the second jhāna that is hard practice and knowledge slowly acquired; at that time there is three constituent jhāna (viz.) rapture, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Tattha katamaṃ tatiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—sukhaṃ, cittassekaggatā. Idaṃ vuccati “tatiyaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Therein what is third jhāna? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, desireless of rapture, See section 205. attains and dwells in the third jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.) pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Tattha katamaṃ catutthaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittassekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Therein what is fourth jhāna? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Catukkaṃ. |
(Here Ends The Jhānic) Tetrad |
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye caturaṅgikaṃ jhānaṃ hoti vicāro pīti sukhaṃ cittassekaggatā. Idaṃ vuccati “dutiyaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasure, aloof from unskilful dhammas, attains and dwells in the second jhāna without directed-thought, evaluation only, with rapture and pleasure born of detachment, that is hard practice and knowledge slowly acquired; at that time there is four constituent jhāna (viz.) evaluation, rapture, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti—pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “tatiyaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, inhibiting directed-thought and evaluation, See section 205. attains and dwells in the third jhāna that is hard practice and knowledge slowly acquired; at that time there is three constituent jhāna (viz.) rapture, pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—sukhaṃ, cittassekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, desireless of rapture, See section 205. attains and dwells in the fourth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.) pleasure, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā … pe … pañcamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittassekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, by the abandoning of pleasure, See section 205. attains and dwells in the fifth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Pañcakaṃ. |
(Here Ends The Jhānic) Pentad |
2.4. Rūpāvacaravipāka |
12.3.4. Resultants Characteristic Of The Plane Of Form |
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna. |
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Therein what is first jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in resultant earth-totality first jhāna; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittassekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā … pe …. |
Therein what is second jhāna? Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting directed-thought and evaluation, See section 205. attains and dwells in earth-totality second jhāna; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Having done, having accumulated that same skilful action characteristic of the plane of form, he, inhibiting directed-thought and evaluation, See section 205. resultant second jhāna. Complete in general form of first jhāna, section 631, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 631, but with appropriate modifications. Fourth jhāna. Complete in general form of first jhāna, section 631, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 631, but with appropriate modifications. attains and dwells in earth-totality fifth jhāna; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
2.5. Arūpāvacaravipāka |
12.2.5. Resultants Characteristic Of The Formless Plane |
Idha bhikkhu yasmiṃ samaye arūpūpapattiyā maggaṃ bhāveti sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti. Ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittassekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Herein at the time when a monk develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering. These dhammas are skilful. Having done, having accumulated that same skilful action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
2.6. Lokuttaravipāka |
12.2.6. Supramundane Resultants |
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna. |
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti— vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Therein what is first jhāna? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277. there is non-wavering. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti. |
Therein what is second jhāna? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, inhibiting directed-thought and evaluation, See section 205. attains and dwells in the second jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277. there is non-wavering. |
Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … pañcamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ suññataṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti— upekkhā, cittassekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, inhibiting directed-thought and evaluation, See section 205. resultant second jhāna. Complete in general form of first jhāna, section. but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section. but with appropriate modifications. Fourth jhāna. Complete in general form of first jhāna, section. but with appropriate modifications. First jhāna, Complete in general form of first jhāna, section. but with appropriate modifications. attains and dwells in the fifth jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
2.7. Rūpārūpāvacarakiriya |
12.2.7. Inoperative Dhammas Characteristic Of The Plane Of Form And The Formless Plane |
Cattāri jhānāni—paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ. |
The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna. |
Tattha katamaṃ paṭhamaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye pañcaṅgikaṃ jhānaṃ hoti—vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā. Idaṃ vuccati “paṭhamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Therein what is first jhāna? Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, is neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, aloof from sense pleasures, See section 205. attains and dwells in earth-totality first jhāna; at that time there is five constituent jhāna (viz.) directed-thought, evaluation, rapture, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Tattha katamaṃ dutiyaṃ jhānaṃ? Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … pañcamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti—upekkhā, cittassekaggatā. Idaṃ vuccati “pañcamaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttā. |
Therein what is second jhāna? Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, is neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, inhibiting directed-thought and evaluation, See section 205. second jhāna. Complete in general form of first jhāna, section 636, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 636, but with appropriate modifications. Fourth jhāna. Complete in general form of first jhāna, section 636, but with appropriate modifications. First jhāna, Complete in general form of first jhāna, section 636, but with appropriate modifications. attains and dwells in earth-totality fifth jhāna; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Idha bhikkhu yasmiṃ samaye arūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṃ sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti— upekkhā, cittassekaggatā. Idaṃ vuccati “catutthaṃ jhānaṃ”. Avasesā dhammā jhānasampayuttāti. |
Herein at the time when a monk develops jhāna characteristic of the formless plane, that is inoperative, is neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna that is accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining dhammas associated with the jhāna. |
Abhidhammabhājanīyaṃ. |
(Here Ends) Analysis According To Abhidhamma |
3. Pañhāpucchaka |
12.3. Interrogation |
Cattāri jhānāni—idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe … vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati … pe … pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti tatiyaṃ jhānaṃ upasampajja viharati … pe … sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
The four jhānas: Herein a monk aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the first jhāna accompanied by directed-thought, accompanied by evaluation, with rapture and pleasure born of detachment. Inhibiting directed-thought and evaluation, he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without directed-thought, without evaluation, with rapture and pleasure born of samādhi. Desireless of rapture he dwells equable, mindful, aware, and he experiences pleasure by way of mental dhammas; this the Noble Ones declare, “The equable mindful dweller in pleasure”; he attains and dwells in the third jhāna. By the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhāna (which is) neither-pain-nor-pleasure (but is) purity of mindfulness caused by equanimity. |
Catunnaṃ jhānānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā? |
Of the four jhānas how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful. Remaining appropriate triplets and couplets. How many with cause of bewailing; how many without cause of bewailing? |
3.1. Tika |
12.3.1. The Triplets |
Siyā kusalā, siyā abyākatā. (1) |
(The four jhānas) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful. |
Tīṇi jhānāni—etthuppannaṃ sukhaṃ vedanaṃ ṭhapetvā sukhāya vedanāya sampayuttā, catutthaṃ jhānaṃ—etthuppannaṃ adukkhamasukhaṃ vedanaṃ ṭhapetvā adukkhamasukhāya vedanāya sampayuttaṃ. (2) |
Three jhānas are associated with pleasant feeling, except for the pleasant feeling (itself) arisen therein. The fourth jhāna is associated with neither-painful-nor-pleasant feeling, except for the neither-painful-nor-pleasant feeling (itself) arisen therein. |
Siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. (3) |
Four jhānas sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. |
Siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā. (4) |
Sometimes are grasped (by craving and false view), are objects of the graspings; sometimes are not grasped, are objects of the graspings; sometimes are not grasped, are not objects of the graspings. |
Siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā. (5) |
Sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions. |
Paṭhamaṃ jhānaṃ—etthuppanne vitakkavicāre ṭhapetvā savitakkaṃ savicāraṃ, tīṇi jhānāni avitakkaavicārā. (6) |
The first jhāna is accompanied by directed-thought, accompanied by evaluation except for the directed-thought and evaluation (themselves) arisen therein. Three jhānas are without directed-thought, without evaluation. |
Dve jhānāni—etthuppannaṃ pītiṃ ṭhapetvā pītisahagatā, tīṇi jhānāni— etthuppannaṃ sukhaṃ ṭhapetvā sukhasahagatā, catutthaṃ jhānaṃ—etthuppannaṃ upekkhaṃ ṭhapetvā upekkhāsahagataṃ. (7) |
Two jhānas are accompanied by rapture except for the rapture (itself) arisen therein. Three jhānas are accompanied by pleasure except for the pleasure (itself) arisen therein. The fourth jhāna is accompanied by equanimity except for the equanimity (itself) arisen therein. |
Neva dassanena na bhāvanāya pahātabbā. (8) |
(Four jhānas) Are not to be abandoned either by the first path or by the subsequent paths. |
Neva dassanena na bhāvanāya pahātabbahetukā. (9) |
Have no roots to be abandoned either by the first path or by the subsequent paths. |
Siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. (10) |
Sometimes are cumulative (of continuing rebirth and death); sometimes are dispersive; sometimes are neither cumulative nor dispersive. |
Siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. (11) |
Sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage. |
Siyā mahaggatā, siyā appamāṇā. (12) |
Sometimes are sublime; sometimes are immeasurable. |
Tīṇi jhānāni na vattabbā |
Three jhānas should not be said to have, |
“parittārammaṇā”tipi, |
low objects or |
“mahaggatārammaṇā”tipi, |
sublime objects; |
siyā appamāṇārammaṇā, |
sometimes have immeasurable object; |
siyā na vattabbā “appamāṇārammaṇā”ti; |
sometimes should not be said to have, immeasurable object. |
catutthaṃ jhānaṃ siyā parittārammaṇaṃ, |
The fourth jhāna sometimes has low object; |
siyā mahaggatārammaṇaṃ, |
sometimes has sublime object; |
siyā appamāṇārammaṇaṃ; |
sometimes has immeasurable object; |
siyā na vattabbaṃ “parittārammaṇan”tipi, |
sometimes should not be said to have either, low object; |
“mahaggatārammaṇan”tipi, “appamāṇārammaṇan”tipi. (13) |
sublime object or immeasurable object. |
Siyā majjhimā, siyā paṇītā. (14) |
(Four jhānas) Sometimes are intermediate; sometimes are superior. |
Siyā sammattaniyatā, |
Sometimes are right (dhammas with) fixed (resultant time); |
siyā aniyatā. (15) |
sometimes are of no fixed (resultant time). |
Tīṇi jhānāni na maggārammaṇā, |
Three jhānas do not have path as their object; |
siyā maggahetukā, |
sometimes have path as their cause; |
siyā maggādhipatino, |
sometimes have path as their dominating factor; |
siyā na vattabbā “maggahetukā”tipi, |
sometimes should not be said to have, path as their cause |
“maggādhipatino”tipi; |
or path as their dominating factor. |
catutthaṃ jhānaṃ siyā maggārammaṇaṃ, |
The fourth jhāna sometimes has path as its object; |
siyā maggahetukaṃ, |
sometimes has path as its cause; |
siyā maggādhipati, |
sometimes has path as its dominating factor; |
siyā na vattabbaṃ “maggārammaṇan”tipi, |
sometimes should not be said to have either, |
“maggahetukan”tipi “maggādhipatī”tipi. (16) |
path as its object; path as its cause or path as its dominating factor. |
Siyā uppannā, siyā anuppannā, siyā uppādino. (17) |
(Four jhānas) Sometimes are risen; sometimes are not risen; sometimes are bound to arise. |
Siyā atītā, siyā anāgatā, siyā paccuppannā. (18) |
Sometimes are past; sometimes are future; sometimes are present. |
Tīṇi jhānāni na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi; |
Three jhānas should not be said to have either, past objects; future objects or present objects. |
catutthaṃ jhānaṃ siyā atītārammaṇaṃ, siyā anāgatārammaṇaṃ, siyā paccuppannārammaṇaṃ, siyā na vattabbaṃ “atītārammaṇan”tipi, “anāgatārammaṇan”tipi, “paccuppannārammaṇan”tipi. (19) |
The fourth jhāna sometimes has past object; sometimes has future object; sometimes has present object; sometimes should not be said to have either, past object; future object or present object. |
Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. (20) |
(Four jhānas) Sometimes are internal; sometimes are external; sometimes are both internal and external. |
Tīṇi jhānāni bahiddhārammaṇā, catutthaṃ jhānaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ, siyā na vattabbaṃ “ajjhattārammaṇan”tipi, “bahiddhārammaṇan”tipi, “ajjhattabahiddhārammaṇan”tipi. (21) |
Three jhānas have external objects. The fourth jhāna sometimes has internal object; sometimes has external object; sometimes has both internal and external object; sometimes should not be said to have either, internal object; external object or both internal and external object. |
Anidassanaappaṭighā. (22) |
(Four jhānas) Are not visible, are not impingent. |
3.2. Duka |
12.3.2. The Couplets |
Na hetū, sahetukā, hetusampayuttā, na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū, na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū, na hetū sahetukā. |
(Four jhānas) Are not roots. Are accompanied by roots. Are associated with roots. Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Are not roots, are accompanied by roots. |
Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, |
(Four jhānas) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. |
siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā. |
Sometimes are mundane; sometimes are supramundane. Are cognizable by one way; are not cognizable by another way. |
No āsavā, siyā sāsavā, siyā anāsavā, āsavavippayuttā, na vattabbā “āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā “sāsavā ceva no ca āsavā”ti. Na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Siyā āsavavippayuttā sāsavā, siyā āsavavippayuttā anāsavā. |
(Four jhānas) Are not defilements. Sometimes are objects of the defilements; sometimes are not objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements; (they) sometimes are objects of the defilements but are not defilements; sometimes should not be said to be, objects of the defilements but are not defilements. Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements. |
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe … sārammaṇā, no cittā, cetasikā, cittasampayuttā, cittasaṃsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino, cittasaṃsaṭṭhasamuṭṭhānā, cittasaṃsaṭṭhasamuṭṭhānasahabhuno, cittasaṃsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, siyā upādinnā, siyā anupādinnā. |
(Four jhānas) Are not fetters. Complete as for defilements in previous section. Are not ties. Complete as for defilements in previous section. Are not floods. Complete as for defilements in previous section. Are not bonds. Complete as for defilements in previous section. Are not hindrances. Complete as for defilements in previous section. Are not perversions. Complete as for defilements in previous section. Have objects. Are not consciousness. Are volitional activities. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Sometimes are grasped; sometimes are not grasped. |
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātabbahetukā, na bhāvanāya pahātabbahetukā. Paṭhamaṃ jhānaṃ— etthuppannaṃ vitakkaṃ ṭhapetvā savitakkaṃ, tīṇi jhānāni avitakkā. Paṭhamaṃ jhānaṃ—etthuppannaṃ vicāraṃ ṭhapetvā savicāraṃ, tīṇi jhānāni avicārā. |
(Four jhānas) Are not graspings. Complete as for defilements in earlier section. Are not corruptions. Complete as for defilements in earlier section. Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. The first jhāna is accompanied by directed-thought except for the directed-thought (itself) arisen therein. Three jhānas are without directed-thought. The first jhāna is accompanied by evaluation except for the evaluation (itself) arisen therein. Three jhānas are without evaluation. |
Dve jhānāni—etthuppannaṃ pītiṃ ṭhapetvā sappītikā, dve jhānāni appītikā. Dve jhānāni—etthuppannaṃ pītiṃ ṭhapetvā pītisahagatā, dve jhānāni na pītisahagatā. Tīṇi jhānāni—etthuppannaṃ sukhaṃ ṭhapetvā sukhasahagatā, catutthaṃ jhānaṃ na sukhasahagataṃ. Catutthaṃ jhānaṃ—etthuppannaṃ upekkhaṃ ṭhapetvā upekkhāsahagataṃ, |
Two jhānas are with rapture except for the rapture (itself) arisen therein. Two jhānas are without rapture. Two jhānas are accompanied by rapture except for the rapture (itself) arisen therein. Two jhānas are not accompanied by rapture. Three jhānas are accompanied by pleasure except for the pleasure (itself) arisen therein. The fourth jhāna is not accompanied by pleasure. The fourth jhāna is accompanied by equanimity except for the equanimity (itself) arisen therein. |
tīṇi jhānāni upekkhāsahagatā, na kāmāvacarā, siyā rūpāvacarā, siyā na rūpāvacarā, tīṇi jhānāni na arūpāvacarā, |
Three jhānas are not accompanied by equanimity. (Four jhānas) are not characteristic of the plane of desire. Sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form. Three jhānas are not characteristic of the formless plane. |
catutthaṃ jhānaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ, siyā pariyāpannā, siyā apariyāpannā, siyā niyyānikā, siyā aniyyānikā, siyā niyatā, siyā aniyatā, siyā sauttarā, siyā anuttarā, araṇāti. |
The fourth jhāna sometimes is characteristic of the formless plane; sometimes is not characteristic of the formless plane. (Four jhānas) Sometimes are included (i.e. are mundane); sometimes are not included (i.e. are supramundane). Sometimes tend to release; sometimes do not tend to release. Sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Sometimes are surpassable; sometimes are not surpassable. Are without cause of bewailing. |
Pañhāpucchakaṃ. |
(Here Ends) Interrogation |
Jhānavibhaṅgo niṭṭhito. |
Analysis Of jhāna Is Ended |
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