596. [Again] the first meditation is through the pacification of sensual-desire thinking and ill-will (thinking), the second meditation is through the pacification of thinking and exploring, the third meditation is through the pacification of the pleasure faculty1 and the grief faculty,1 and the fourth meditation is through the pacification of the bodily determinations, [namely in-breath and out-breath (cf.§ 589).] |
Kāmavitakkabyāpādānañca taṃ taṃ vūpasamena paṭhamaṃ jhānaṃ hoti, vitakkavicārānaṃ vūpasamena dutiyaṃ jhānaṃ, sukhindriyasomanassindriyānaṃ vūpasamena tatiyaṃ jhānaṃ, kāyasaṅkhārānaṃ vūpasamena catutthaṃ jhānañca. |
(3) In the third meditation, the plane of meditation is that accompanied by the Liberations among those having the [eight (? )] Liberations.8 |
Vimokkhasahagatānaṃ vimokkhesu tatiye jhāne jhānabhūmi. |
(4) The plane of the fourth meditation is rightly that which has bodily-determinations unaccompanied by in-breath and out-breath (? ). |
Anupassanāsahagatā kāyasaṅkhārā sammā catutthassa jhānassa bhūmi. |
he meditates slighting, he meditates without tranquillizing 8 the bodily determination, he meditates without knowing the escape from obsession, he meditates while still overcome (transcended) by hindrances. 614. (xi) It is when [the meditator] gives attention to his having attained [meditation that there is] the gratification of the meditation. And the abandoning of the obsession by lust for sensual desires 1 is the gratification of meditation. While they owe their origin 2 to ideas whose cause is lust for sensual desires, the meditations have [in the first instance] factors cessative 3 of those ideas, and, beyond [the first], of the pleasure [by means of which the happiness is abandoned], [and so] it is the abandoning of defilements due to sensual desire and to action 4 that is the gratification. 615. Again the gratification of meditation is as follows: that while still in the life-in-a-world oppressed as it is by the major kinds of habit there may yet come about an opportunity for non-constraint,1 this is the abandoning offered by meditation; 2 |
Atividhāvanto jhāyati, atimaññanto jhāyati, kāyasaṅkhāre appaṭisambhāre jhāyati, pariyuṭṭhānassa nissaraṇaṃ ajānanto jhāyati, nīvaraṇābhibhūto jhāyati, assāpattimanasikaronto jhānassa assādo kāmarāgapariyuṭṭhānaṃ pahānaṃ jhānassa assādo kāmarāgahetūnaṃ dhammānaṃ udayanti, nirujjhaṅgāni etesaṃ dhammānaṃ jhānāni uparimā sukhupekkhā kāmakammakilesānaṃ pahānaṃ assādo, evaṃ kho puna jhānassa assādo mahāsaṃvāsamappīḷite lokasaṃnivāse asambodhokāsā vigamessamidaṃ jhānappahānā. |
With the bodily determination, 9 the active determining of the action is either the cause and not the condition,10 or 11 [it is both (? )] the cause 11 as the amassing of the action to be felt as pleasant [and] the condition for the action. |
Kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo. |
685. (16) Herein, what is the Mode of Conveying a Coordination? |
86.Tattha katamo samāropano hāro? |
" If someone with a placid mind " : 1 here only one who is mindful is placid. Furthermore, it is with cleansing of cognizance that creatures are liberated, hence 2 herein also the kinds of choice, being cognizance-heralded by placid cognizance, are (? ) liberated (? ) 2 from resistance; this [is placidity] of the kinds of choice. The 2 placidity whereby his (body is tranquil and uninstigated) (see M. i, 21), that is the placidity whereby his perception 2 is 2 undistorted. This [placidity, which is] fivefold 3 [is here placidity] as suppression (see, e.g.§ 681); the placidity as tranquillization of the body too 4 is dependent on cognizance, but the cognizance was placid previously as well. |
Manasāyeva pasannena satoyevettha pasanno api ca cittavodānā sattā vimuccantīti tena sattā cittapubbaṅgamā cittena pasannena cetanāpi tattha cittabhūtā bhavantīti paṭighā ayaṃ cetanānaṃ pasādena kāyo cassa pasādo, so ca ārabhati pasādena pasanno saññānanti cassa aviparītā, so pañcavidho vikkhambhanā, kāyapassambhanāyevā pasādo cittasito cittaṃ pana pubbaṃyeva pasannaṃ. |