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Samādhicatukkavaṇṇanā[Description of the Tetrads of Concentration]
Catukkesu paṭhamacatukke atthi samādhi dukkhāpaṭipado dandhābhiñño,10. In the first of the tetrads there is concentration of difficult progress and sluggish direct-knowledge.
atthi dukkhāpaṭipado khippābhiñño,There is that of difficult progress and swift direct-knowledge.
atthi sukhāpaṭipado dandhābhiñño,There is that of easy progress and sluggish direct-knowledge.
atthi sukhāpaṭipado khippābhiññoti.And there is that of easy progress and swift direct-knowledge.
Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati,Herein, the development of concentration that occurs from the time of the first conscious reaction up to the arising of the access of a given jhāna
tāva pavattā samādhibhāvanā paṭipadāti vuccati.is called progress.
Upacārato pana paṭṭhāya yāva appanā,And the understanding that occurs from the time of access until absorption
tāva pavattā paññā abhiññāti vuccati.is called direct-knowledge.
Sā panesā paṭipadā ekaccassa dukkhā hoti,That progress is difficult for some,
nīvaraṇādipaccanīkadhammasamudācāragahaṇatāya kicchābeing troublesome owing to the tenacious resistance of the inimical states beginning with the hindrances.
asukhāsevanāti attho.The meaning is that it is cultivated without ease.
Ekaccassa tadabhāvena sukhā.[87] It is easy for others because of the absence of those difficulties.
Abhiññāpi ekaccassa dandhā hoti mandā asīghappavatti.Also the direct-knowledge is sluggish in some and occurs slowly, not quickly.
Ekaccassa khippā amandā sīghappavatti.In others it is swift and occurs rapidly, not slowly.
Tattha yāni parato sappāyāsappāyāni caHerein, we shall comment below upon the suitable and unsuitable (IV.35f.),
palibodhupacchedādīni pubbakiccāni cathe preparatory tasks consisting in the severing of impediments (IV.20), etc.,
appanākosallāni ca vaṇṇayissāma,and skill in absorption (IV.42).
tesu yo asappāyasevī hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti.When a man cultivates what is unsuitable, his progress is difficult and his direct-knowledge sluggish.
Sappāyasevino sukhā paṭipadā khippā ca abhiññā.When he cultivates what is suitable, his progress is easy and his direct-knowledge swift.
Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti,But if he cultivates the unsuitable in the earlier stage and the suitable in the later stage,
pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī,or if he cultivates the suitable in the earlier stage and the unsuitable in the later stage,
tassa vomissakatā veditabbā.then it should be understood as mixed in his case.
Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanamanuyuttassaLikewise if he devotes himself to development without carrying out the preparatory tasks of severing impediments, etc.,
dukkhā paṭipadā hoti.his progress is difficult.
Vipariyāyena sukhā.It is easy in the opposite case.
Appanākosallāni pana asampādentassa dandhā abhiññā hoti.And if he is not accomplished in skill in absorption, his direct-knowledge is sluggish.
Sampādentassa khippā.It is swift if he is so accomplished.
Apica taṇhāavijjāvasenaBesides, they should be understood as classed according to craving and ignorance,
samathavipassanādhikāravasena cāpi etāsaṃ pabhedo veditabbo.and according to whether one has had practice in serenity and insight.[^7]
Taṇhābhibhūtassa hi dukkhā paṭipadā hoti.For if a man is overwhelmed by craving, his progress is difficult.
Anabhibhūtassa sukhā.If not, it is easy.
Avijjābhibhūtassa ca dandhā abhiññā hoti.And if he is overwhelmed by ignorance, his direct-knowledge is sluggish.
Anabhibhūtassa khippā.If not, it is swift.
Yo ca samathe akatādhikāro, tassa dukkhā paṭipadā hoti.And if he has had no practice in serenity, his progress is difficult.
Katādhikārassa sukhā.If he has, it is easy.
Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti,And if he has had no practice in insight, his direct-knowledge is sluggish.
katādhikārassa khippā.If he has, it is swift.
Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo.Also they should be understood as classed according to defilements and faculties.
Tibbakilesassa hi mudindriyassaFor if a man’s defilements are sharp and his faculties dull,
dukkhā paṭipadā hoti dandhā ca abhiññā,then his progress is difficult and his direct-knowledge sluggish;
tikkhindriyassa pana khippā abhiññā.but if his faculties are keen, his direct-knowledge is swift.
Mandakilesassa ca mudindriyassaAnd if his defilements are blunt and his faculties dull,
sukhā paṭipadā hoti dandhā ca abhiññā.then his progress is easy and his direct-knowledge sluggish;
Tikkhindriyassa pana khippā abhiññāti.but if his faculties are keen, his direct-knowledge is swift.
Iti imāsu paṭipadāabhiññāsuSo as regards this progress and this direct-knowledge,
yo puggalo dukkhāya paṭipadāya dandhāya ca abhiññāya samādhiṃ pāpuṇāti,when a person reaches concentration with difficult progress and sluggish direct-knowledge,
tassa so samādhi dukkhāpaṭipado dandhābhiññoti vuccati.his concentration is called concentration of difficult progress and sluggish direct-knowledge;
Esa nayo sesattayepītisimilarly in the cases of the remaining three.
evaṃ dukkhāpaṭipadādandhābhiññādivasena catubbidho.So it is of four kinds as of difficult progress and sluggish direct-knowledge, and so on.
Dutiyacatukke atthi samādhi paritto parittārammaṇo,11. In the second tetrad there is limited concentration with a limited object,
atthi paritto appamāṇārammaṇo,there is limited concentration with a measureless object,
atthi appamāṇo parittārammaṇo,there is measureless concentration with a limited object, and
atthi appamāṇo appamāṇārammaṇoti.there is measureless concentration with a measureless object.
Tattha yo samādhi appaguṇo uparijhānassa paccayo bhavituṃ na sakkoti, ayaṃ paritto.Herein, concentration that is unfamiliar and incapable of being a condition for a higher jhāna [88] is limited.
Yo pana avaḍḍhite ārammaṇe pavatto, ayaṃ parittārammaṇo.When it occurs with an unextended object (IV.126), it is with a limited object.
Yo paguṇo subhāvito, uparijhānassa paccayo bhavituṃ sakkoti, ayaṃ appamāṇo.When it is familiar, well developed, and capable of being a condition for a higher jhāna, it is measureless.
Yo ca vaḍḍhite ārammaṇe pavatto, ayaṃ appamāṇārammaṇo.And when it occurs with an extended object, it is with a measureless object.
Vuttalakkhaṇavomissatāya pana vomissakanayo veditabbo.The mixed method can be understood as the mixture of the characteristics already stated.
Evaṃ parittaparittārammaṇādivasena catubbidho.So it is of four kinds as limited with limited object, and so on.
Tatiyacatukke vikkhambhitanīvaraṇānaṃ vitakkavicārapītisukhasamādhīnaṃ vasena pañcaṅgikaṃ paṭhamaṃ jhānaṃ,12. In the third tetrad the first jhāna has five factors, that is to say, applied thought, sustained thought, happiness, bliss, and concentration, following suppression of the hindrances.
tato vūpasantavitakkavicāraṃ tivaṅgikaṃ dutiyaṃ,The second has the three factors remaining after the elimination of applied and sustained thought.
tato virattapītikaṃ duvaṅgikaṃ tatiyaṃ,The third has two factors with the fading away of happiness.
tato pahīnasukhaṃ upekkhāvedanāsahitassa samādhino vasena duvaṅgikaṃ catutthaṃ.The fourth, where bliss is abandoned, has two factors with concentration and the equanimous feeling that accompanies it.
Iti imesaṃ catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī honti.Thus there are four kinds of concentration according to the factors of these four jhānas.
Evaṃ catujhānaṅgavasena catubbidho.So it is of four kinds according to the factors of the four jhānas.
Catutthacatukke atthi samādhi hānabhāgiyo,13. In the fourth tetrad there is concentration partaking of diminution,
atthi ṭhitibhāgiyo,there is concentration partaking of stagnation,
atthi visesabhāgiyo,there is concentration partaking of distinction,
atthi nibbedhabhāgiyo.and there is concentration partaking of penetration.
Tattha paccanīkasamudācāravasena hānabhāgiyatā,Herein, it should be understood that the state of partaking of diminution is accessibility to opposition,
tadanudhammatāya satiyā saṇṭhānavasena ṭhitibhāgiyatā,the state of partaking of stagnation (ṭhiti) is stationariness (saṇṭhāna) of the mindfulness that is in conformity with that [concentration],
uparivisesādhigamavasena visesabhāgiyatā,the state of partaking of distinction is the attaining of higher distinction,
nibbidāsahagatasaññāmanasikārasamudācāravasena nibbedhabhāgiyatā ca veditabbā.and the state of partaking of penetration is accessibility to perception and attention accompanied by dispassion,
Yathāha,according as it is said:
‘‘paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti“When a man has attained the first jhāna and he is accessible to perception and attention accompanied by sense desire,
hānabhāginī paññā.then his understanding partakes of diminution.
Tadanudhammatā sati santiṭṭhatiWhen his mindfulness that is in conformity with that stagnates,
ṭhitibhāginī paññā.then his understanding partakes of stagnation.
Avitakkasahagatā saññāmanasikārā samudācarantiWhen he is accessible to perception and attention unaccompanied by applied thought,
visesabhāginī paññā.then his understanding partakes of distinction.
Nibbidāsahagatā saññāmanasikārā samudācarantiWhen he is accessible to perception and attention accompanied by dispassion and directed to fading away,
virāgūpasañhitā nibbedhabhāginī paññā’’ti (vibha. 799).then his understanding partakes of penetration” (Vibh 330).
Tāya pana paññāya sampayuttā samādhīpi cattāro hontīti.The kinds of concentration associated with that [fourfold] understanding are also four in number.
Evaṃ hānabhāgiyādivasena catubbidho.So it is of four kinds as partaking of diminution, and so on.
Pañcamacatukke kāmāvacaro samādhi,14. In the fifth tetrad there are the following four kinds of concentration, that is to say, sense-sphere concentration,
rūpāvacaro samādhi,fine-material-sphere concentration,
arūpāvacaro samādhi,immaterial-sphere concentration,
apariyāpanno samādhīti evaṃ cattāro samādhī.and unincluded [that is, path] concentration.
Tattha sabbāpi upacārekaggatā kāmāvacaro samādhi.Herein, sense-sphere concentration is all kinds of access unification.
Tathā rūpāvacarādikusalacittekaggatā itare tayotiLikewise the other three are respectively profitable unification of mind associated with fine-material, [immaterial, and path, jhāna].
evaṃ kāmāvacarādivasena catubbidho.So it is of four kinds as of the sense-sphere, and so on.
Chaṭṭhacatukke15. In the sixth tetrad:
‘‘chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi…pe…“If a bhikkhu obtains concentration, obtains unification of mind, by making zeal (desire) predominant, [89] this is called concentration due to zeal.
vīriyaṃ ce bhikkhu…pe…If … by making energy predominant …
cittaṃ ce bhikkhu…pe…If … by making [natural purity of] consciousness predominant…
vīmaṃsaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ , ayaṃ vuccati vīmaṃsāsamādhī’’ti (vibha. 432; saṃ. ni. 3.825)If … by making inquiry predominant, this is called concentration due to inquiry” (Vibh 216–19).
evaṃ adhipativasena catubbidho.So it is of four kinds as predominance.
Pañcake yaṃ catukkabhede vuttaṃ dutiyaṃ jhānaṃ,16. In the pentad there are five jhānas by dividing in two what is called the second jhāna in the fourfold reckoning (see §21),
taṃ vitakkamattātikkamena dutiyaṃ,taking the second jhāna to be due to the surmounting of only applied thought
vitakkavicārātikkamena tatiyanti evaṃ dvidhā bhinditvā pañca jhānāni veditabbāni.and the third jhāna to be due to the surmounting of both applied and sustained thought.
Tesaṃ aṅgabhūtā ca pañca samādhītiThere are five kinds of concentration according to the factors of these five jhānas.
evaṃ pañcajhānaṅgavasena pañcavidhatā veditabbā.So its fivefoldness should be understood according to the five sets of jhāna factors.
Ko cassa saṃkileso kiṃ vodānanti ettha pana vissajjanaṃ vibhaṅge vuttameva.(v) What is its defilement? (vi) What is its cleansing? Here the answer is given in the Vibhaṅga:
Vuttañhi tattha ‘‘saṃkilesanti hānabhāgiyo dhammo. Vodānanti visesabhāgiyo dhammo’’ti (vibha. 828).“Defilement is the state partaking of diminution, cleansing is the state partaking of distinction” (Vibh 343).
TatthaHerein, the state partaking of diminution should be understood in this way:
‘‘paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti“When a man has attained the first jhāna and he is accessible to perception and attention accompanied by sense desire,
hānabhāginī paññā’’ti (vibha. 799) iminā nayena hānabhāgiyadhammo veditabbo.then his understanding partakes of diminution” (Vibh 330).
‘‘Avitakkasahagatā saññāmanasikārā samudācarantiAnd the state partaking of distinction should be understood in this way: “When he is accessible to perception and attention unaccompanied by applied thought,
visesabhāginī paññā’’ti (vibha. 799) iminā nayena visesabhāgiyadhammo veditabbo.then his understanding partakes of distinction” (Vibh 330).