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Tattha vivicceva kāmehīti kāmehi viviccitvāHerein, quite secluded from sense desires means having secluded himself from,
vinā hutvāhaving become without,
apakkamitvā.having gone away from, sense desires.
Yo panāyamettha evakāro, so niyamatthoti veditabbo.Now, this word quite (eva) should be understood to have the meaning of absoluteness.
Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamayePrecisely because it has the meaning of absoluteness it shows how, on the actual occasion of entering upon and dwelling in the first jhāna,
avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃsense desires as well as being non-existent then are the first jhāna’s contrary opposite,
kāmapariccāgeneva cassa adhigamaṃ dīpeti.and it also shows that the arrival takes place only (eva) through the letting go of sense desires.
Kathaṃ?How?
‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati,When absoluteness is introduced thus, “quite secluded from sense desires,” what is expressed is this:
nūna jhānassa kāmā paṭipakkhabhūtā yesu sati idaṃ nappavattati,sense desires are certainly incompatible with this jhāna; when they exist, it does not occur,
andhakāre sati padīpobhāso viya.just as when there is darkness, there is no lamplight;
Tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva.and it is only by letting go of them that it is reached, just as the further bank is reached only by letting go of the near bank.
Tasmā niyamaṃ karotīti.That is why absoluteness is introduced.
Tattha siyā, kasmā panesa pubbapadeyeva vutto, na uttarapade,Here it might be asked: But why is this [word “quite”] mentioned only in the first phrase and not in the second?
kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyāti?How is this, might he enter upon and dwell in the first jhāna even when not secluded from unprofitable things?
Na kho panetaṃ evaṃ daṭṭhabbaṃ.It should not be regarded in that way.
Taṃnissaraṇato hi pubbapade esa vutto.It is mentioned in the first phrase as the escape from them;
Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ.for this jhāna is the escape from sense desires since it surmounts the sense-desire element and since it is incompatible with greed for sense desires,
Yathāha, ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (dī. ni. 3.353).according as it is said: “The escape from sense desires is this, that is to say, renunciation” (D III 275).
Uttarapadepi pana yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha evakāro ānetvā vuccati, evaṃ vattabbo.But in the second phrase the word eva should be adduced and taken as said, as in the passage, “Bhikkhus, only (eva) here is there an ascetic, here a second ascetic” (M I 63).
Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusaladhammehi avivicca jhānaṃ upasampajja viharituṃ.For it is impossible to enter upon and dwell in jhāna unsecluded also from unprofitable things, in other words, the hindrances other than that [sense desire].
Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo.So this word must be read in both phrases thus: “Quite secluded from sense desires, quite secluded from unprofitable things.”
Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanenaAnd although the word “secluded” as a general term
tadaṅgavivekādayo, kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti,includes all kinds of seclusion, that is to say, seclusion by substitution of opposites, etc., and bodily seclusion, etc.,
tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā.still only the three, namely, bodily seclusion, mental seclusion, and seclusion by suppression (suspension) should be regarded here.
Kāmehīti iminā pana padena ye ca niddese ‘‘katame vatthukāmā, manāpiyā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā,But this term “sense desires” should be regarded as including all kinds, that is to say, sense desires as object as given in the Niddesa in the passage beginning, “What are sense desires as object? They are agreeable visible objects …” (Nidd I 1),
ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo, ime vuccanti kāmā’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā.and the sense desires as defilement given there too and in the Vibhaṅga thus: “Zeal as sense desire (kāma), greed as sense desire, zeal and greed as sense desire, thinking as sense desire, greed as sense desire, thinking and greed as sense desire” (Nidd I 2; Vibh 256).
Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati,That being so, the words “quite secluded from sense desires” properly mean “quite secluded from sense desires as object,”
tena kāyaviveko vutto hoti.and express bodily seclusion,
Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati,while the words “secluded from unprofitable things” properly mean “secluded from sense desires as defilement or from all unprofitable things,”
tena cittaviveko vutto hoti.and express mental seclusion.
Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo,And in this case giving up of pleasure in sense desires is indicated by the first since it only expresses seclusion from sense desires as object,
dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti.while acquisition of pleasure in renunciation is indicated by the second since it expresses seclusion from sense desire as defilement.
Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ,And with sense desires as object and sense desires as defilement expressed in this way, it should also be recognized that the abandoning of the objective basis for defilement is indicated by the first of these two phrases
dutiyena saṃkilesappahānaṃ.and the abandoning of the [subjective] defilement by the second;
Paṭhamena lolabhāvassa hetupariccāgo,also that the giving up of the cause of cupidity is indicated by the first
dutiyena bālabhāvassa.and [the giving up of the cause] of stupidity by the second;
Paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ.also that the purification of one’s occupation is indicated by the first and the educating of one’s inclination by the second.
Esa tāva nayo kāmehīti ettha vuttakāmesu vatthukāmapakkhe.This, firstly, is the method here when the words from sense desires are treated as referring to sense desires as object.
Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedoBut if they are treated as referring to sense desires as defilement, then it is simply just zeal for sense desires (kāmacchanda) in the various forms of zeal (chanda), greed (rāga), etc.,
kāmacchandoyeva kāmoti adhippeto.that is intended as “sense desires” (kāma) (§83, 2nd quotation).
So ca akusalapariyāpannopi samānoAnd although that [lust] is also included by [the word] “unprofitable,”
‘‘tattha katamo kāmo chando kāmo’’tiādinā (vibha. 564) nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto.it is nevertheless stated separately in the Vibhaṅga in the way beginning, “Herein, what are sense desires? Zeal as sense desire …” (Vibh 256) because of its incompatibility with jhāna.
Kilesakāmattā vā purimapade vutto,Or, alternatively, it is mentioned in the first phrase because it is sense desire as defilement
akusalapariyāpannattā dutiyapade.and in the second phrase because it is included in the “unprofitable.”
Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ.And because this [lust] has various forms, therefore “from sense desires” is said instead of “from sense desire.”
Aññesampi ca dhammānaṃ akusalabhāve vijjamāneAnd although there may be unprofitableness in other states as well,
‘‘tattha katame akusalā dhammā, kāmacchando’’tiādinā nayena vibhaṅge upari jhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni.nevertheless only the hindrances are mentioned subsequently in the Vibhaṅga thus, “Herein, what states are unprofitable? Lust …” (Vibh 256), etc., in order to show their opposition to, and incompatibility with, the jhāna factors.
Nīvaraṇāni hi jhānaṅgapaccanīkāni,For the hindrances are the contrary opposites of the jhāna factors:
tesaṃ jhānaṅgāneva paṭipakkhāni viddhaṃsakāni vighātakānīti vuttaṃ hoti.what is meant is that the jhāna factors are incompatible with them, eliminate them, abolish them.
Tathā hi samādhi kāmacchandassa paṭipakkho,And it is said accordingly in the Peṭaka (Peṭakopadesa): “Concentration is incompatible with lust,
pīti byāpādassa,happiness with ill will,
vitakko thinamiddhassa,applied thought with stiffness and torpor,
sukhaṃ uddhaccakukkuccassa,bliss with agitation and worry,
vicāro vicikicchāyāti peṭake vuttaṃ.and sustained thought with uncertainty” (not in Peṭakopadesa).
Evamettha vivicceva kāmehīti iminā kāmacchandassa vikkhambhanaviveko vutto hoti.So in this case it should be understood that seclusion by suppression (suspension) of lust is indicated by the phrase quite secluded from sense desires,
Vivicca akusalehi dhammehīti iminā pañcannampi nīvaraṇānaṃ,and seclusion by suppression (suspension) of [all] five hindrances
agahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ.by the phrase secluded from unprofitable things. But omitting repetitions, that of lust is indicated by the first and that of the remaining hindrances by the second.
Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa,Similarly with the three unprofitable roots, that of greed, which has the five cords of sense desire (M I 85) as its province, is indicated by the first,
dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ.and that of hate and delusion, which have as their respective provinces the various grounds for annoyance (A IV 408; V 150), etc., by the second.
Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ,Or with the states consisting of the floods, etc., that of the flood of sense desires, of the bond of sense desires, of the canker of sense desires, of sense-desire clinging, of the bodily tie of covetousness, and of the fetter of greed for sense desires, is indicated by the first,
dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ.and that of the remaining floods, bonds, cankers, clingings, ties, and fetters, is indicated by the second.
Paṭhamena ca taṇhāya taṃsampayuttakānañca,Again, that of craving and of what is associated with craving is indicated by the first,
dutiyena avijjāya taṃsampayuttakānañca.and that of ignorance and of what is associated with ignorance is indicated by the second.
Apica paṭhamena lobhasampayuttānaṃ aṭṭhannaṃ cittuppādānaṃ,Furthermore, that of the eight thought-arisings associated with greed (XIV.90) is indicated by the first,
dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo.and that of the remaining kinds of unprofitable thought-arisings is indicated by the second.
Ayaṃ tāva vivicceva kāmehi vivicca akusalehi dhammehīti ettha atthappakāsanā.This, in the first place, is the explanation of the meaning of the words “quite secluded from sense desires, secluded from unprofitable things.”
Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvāSo far the factors abandoned by the jhāna have been shown.
idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ.And now, in order to show the factors associated with it, which is accompanied by applied and sustained thought is said.
Tattha vitakkanaṃ vitakko, ūhananti vuttaṃ hoti.Herein, applied thinking (vitakkana) is applied thought (vitakka); hitting upon, is what is meant.
Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo,It has the characteristic of directing the mind on to an object (mounting the mind on its object).
āhananapariyāhananaraso.Its function is to strike at and thresh—
Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati.for the meditator is said, in virtue of it, to have the object struck at by applied thought, threshed by applied thought.
Ārammaṇe cittassa ānayanapaccupaṭṭhāno.It is manifested as the leading of the mind onto an object.
Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti.Sustained thinking (vicaraṇa) is sustained thought (vicāra); continued sustainment (anusañcaraṇa), is what is meant.
Svāyaṃ ārammaṇānumajjanalakkhaṇo,It has the characteristic of continued pressure on (occupation with) the object.
tattha sahajātānuyojanaraso,Its function is to keep conascent [mental] states [occupied] with that.
cittassa anuppabandhanapaccupaṭṭhāno.It is manifested as keeping consciousness anchored [on that object].
Santepi ca nesaṃ katthaci avippayogeAnd, though sometimes not separate,
oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko.applied thought is the first impact of the mind in the sense that it is both gross and inceptive, like the striking of a bell.
Sukhumaṭṭhena anumajjanasabhāvena caSustained thought is the act of keeping the mind anchored, in the sense that it is subtle with the individual essence of continued pressure,
ghaṇḍānuravo viya anuppabandho vicāro.like the ringing of the bell.
Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassaApplied thought intervenes, being the interference of consciousness at the time of first arousing [thought],
ākāse uppatitukāmassa pakkhino pakkhavikkhepo viyalike a bird’s spreading out its wings when about to soar into the air,
padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa.and like a bee’s diving towards a lotus when it is minded to follow up the scent of it.
Santavutti vicāro nātiparipphandanabhāvo cittassa ākāse uppatitassa pakkhinoThe behaviour of sustained thought is quiet, being the near non-interference of consciousness,
pakkhappasāraṇaṃ viya,like the bird’s planing with outspread wings after soaring into the air,
paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge.and like the bee’s buzzing above the lotus after it has dived towards it.
Dukanipātaṭṭhakathāyaṃ pana ‘‘ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvāIn the commentary to the Book of Twos this is said: “Applied thought occurs as a state of directing the mind onto an object, like the movement of a large bird taking off into the air by engaging the air with both wings
pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko.and forcing them downwards. For it causes absorption by being unified.
Vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti vuttaṃ,Sustained thought occurs with the individual essence of continued pressure, like the bird’s movement when it is using (activating) its wings for the purpose of keeping hold on the air. For it keeps pressing the object”.
taṃ anuppabandhena pavattiyaṃ yujjati.That fits in with the latter’s occurrence as anchoring.
So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti.This difference of theirs becomes evident in the first and second jhānas [in the fivefold reckoning].
Apica malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhagahaṇahattho viya vitakko, parimajjanahattho viya vicāro.Furthermore, applied thought is like the hand that grips firmly and sustained thought is like the hand that rubs, when one grips a tarnished metal dish firmly with one hand and rubs it with powder and oil and a woollen pad with the other hand.
Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassaLikewise, when a potter has spun his wheel with a stroke on the stick and is making a dish,
uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro.his supporting hand is like applied thought and his hand that moves back and forth is like sustained thought.
Tathā maṇḍalaṃ karontassaLikewise, when one is drawing a circle,
majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāro.the pin that stays fixed down in the centre is like applied thought, which directs onto the object, and the pin that revolves round it is like sustained thought, which continuously presses.
Iti iminā ca vitakkena iminā ca vicārena saha vattatiSo this jhāna occurs together with this applied thought and this sustained thought
rukkho viya pupphena phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati.and it is called, “accompanied by applied and sustained thought” as a tree is called “accompanied by flowers and fruits.”
Vibhaṅge panaBut in the Vibhaṅga
‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā.the teaching is given in terms of a person in the way beginning, “He is possessed, fully possessed, of this applied thought and this sustained thought” (Vibh 257).
Attho pana tatrāpi evameva daṭṭhabbo.The meaning should be regarded in the same way there too.
Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho.Born of seclusion: here secludedness (vivitti) is seclusion (viveka); the meaning is, disappearance of hindrances.
Vivittoti vā viveko,Or alternatively, it is secluded (vivitta), thus it is seclusion;
nīvaraṇavivitto jhānasampayuttadhammarāsīti attho.the meaning is, the collection of states associated with the jhāna is secluded from hindrances.
Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ.“Born of seclusion” is born of or in that kind of seclusion.