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Pītisukhanti ettha pīṇayatīti pīti.Happiness and bliss: it refreshes (pīnayati), thus it is happiness (pīti).
Sā sampiyāyanalakkhaṇā,It has the characteristic of endearing (sampiyāyanā).
kāyacittapīnanarasā,Its function is to refresh the body and the mind;
pharaṇarasā vā, odagyapaccupaṭṭhānā.or its function is to pervade (thrill with rapture). It is manifested as elation.
Sā panesā khuddikā pīti,But it is of five kinds as minor happiness,
khaṇikāpīti,momentary happiness,
okkantikāpīti,showering happiness,
ubbegāpīti, pharaṇāpītīti pañcavidhā hoti.uplifting happiness, and pervading (rapturous) happiness.
Tattha khuddikāpīti sarīre lomahaṃsamattameva kātuṃ sakkoti.Herein, minor happiness is only able to raise the hairs on the body.
Khaṇikāpīti khaṇe khaṇe vijjuppādasadisā hoti.Momentary happiness is like flashes of lightning at different moments.
Okkantikāpīti samuddatīraṃ vīci viya kāyaṃ okkamitvā okkamitvā bhijjati.Showering happiness breaks over the body again and again like waves on the sea shore.
Ubbegāpīti balavatī hoti kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā.Uplifting happiness can be powerful enough to levitate the body and make it spring up into the air.
Tathā hi puṇṇavallikavāsī mahātissatthero puṇṇamadivase sāyaṃ cetiyaṅgaṇaṃ gantvāFor this was what happened to the Elder Mahā-Tissa, resident at Puṇṇavallika. He went to the shrine terrace on the evening of the full-moon day.
candālokaṃ disvā mahācetiyābhimukho hutvāSeeing the moonlight, he faced in the direction of the Great Shrine [at Anurādhapura],
‘‘imāya vata velāya catasso parisā mahācetiyaṃ vandantī’’tithinking, “At this very hour the four assemblies are worshipping at the Great Shrine!”
pakatiyā diṭṭhārammaṇavasena buddhārammaṇaṃ ubbegāpītiṃ uppādetvāBy means of objects formerly seen [there] he aroused uplifting happiness with the Enlightened One as object,
sudhātale pahaṭacitrageṇḍuko viya ākāse uppatitvā mahācetiyaṅgaṇeyeva patiṭṭhāsi.and he rose into the air like a painted ball bounced off a plastered floor and alighted on the terrace of the Great Shrine.
Tathā girikaṇḍakavihārassa upanissaye vattakālakagāmeAnd this was what happened to the daughter of a clan in the village of Vattakālaka
ekā kuladhītāpi balavabuddhārammaṇāya ubbegāpītiyā ākāse laṅghesi.near the Girikaṇḍaka Monastery when she sprang up into the air owing to strong uplifting happiness with the Enlightened One as object.
Tassā kira mātāpitaro sāyaṃ dhammassavanatthāya vihāraṃ gacchantāAs her parents were about to go to the monastery in the evening, it seems, in order to hear the Dhamma,
‘‘amma tvaṃ garubhārā akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā’’ti agamaṃsu.they told her: “My dear, you are expecting a child; you cannot go out at an unsuitable time. We shall hear the Dhamma and gain merit for you.” So they went out.
Sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ asakkontī ghare ohīyitvāAnd though she wanted to go too, she could not well object to what they said. She stepped out of the house onto a balcony
gharājire ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa,and stood looking at the Ākāsacetiya Shrine at Girikaṇḍaka lit by the moon. She saw the offering of lamps at the shrine,
catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyoand the four communities as they circumambulated it to the right after making their offerings of flowers and perfumes;
bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi.and she heard the sound of the massed recital by the Community of Bhikkhus.
Athassā ‘‘dhaññāvatime, ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ, evarūpañca madhuradhammakathaṃ sotuṃ labhantī’’tiThen she thought: “How lucky they are to be able to go to the monastery and wander round such a shrine terrace and listen to such sweet preaching of Dhamma!”
muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi.Seeing the shrine as a mound of pearls and arousing uplifting happiness,
Sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyevashe sprang up into the air, and before her parents arrived
ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi.she came down from the air into the shrine terrace, where she paid homage and stood listening to the Dhamma.
Atha naṃ mātāpitaro āgantvā ‘‘amma tvaṃ katarena maggena āgatāsī’’ti pucchiṃsu.When her parents arrived, they asked her, “What road did you come by?”
Sā ‘‘ākāsena āgatāmhi, na maggenā’’ti vatvāShe said, “I came through the air, not by the road,”
‘‘amma ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā’’ti vuttā āha –and when they told her, “My dear, those whose cankers are destroyed come through the air. But how did you come?” she replied:
‘‘mayhaṃ candālokena cetiyaṃ ālokentiyā ṭhitāya buddhārammaṇā balavapīti uppajji.“As I was standing looking at the shrine in the moonlight a strong sense of happiness arose in me with the Enlightened One as its object.
Athāhaṃ neva attano ṭhitabhāvaṃ, na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāse laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī’’ti.Then I knew no more whether I was standing or sitting, but only that I was springing up into the air with the sign that I had grasped, and I came to rest on this shrine terrace.”
Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti.So uplifting happiness can be powerful enough to levitate the body, make it spring up into the air.
Pharaṇāpītiyā pana uppannāya sakalasarīraṃ dhamitvāBut when pervading (rapturous) happiness arises, the whole body is completely pervaded,
pūritavatthi viya mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti.like a filled bladder, like a rock cavern invaded by a huge inundation.
Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūretiNow, this fivefold happiness, when conceived and matured, perfects the twofold tranquillity,
kāyapassaddhiñca cittapassaddhiñca.that is, bodily and mental tranquillity.
Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhampi sukhaṃ paripūreti kāyikañca cetasikañca.When tranquillity is conceived and matured, it perfects the twofold bliss, that is, bodily and mental bliss.
Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūretiWhen bliss is conceived and matured, it perfects the threefold concentration,
khaṇikasamādhiṃ upacārasamādhiṃ appanā samādhinti.that is, momentary concentration, access concentration, and absorption concentration.
Tāsu yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇāpīti, ayaṃ imasmiṃ atthe adhippetā pītīti.Of these, what is intended in this context by happiness is pervading happiness, which is the root of absorption and comes by growth into association with absorption.
Itaraṃ pana sukhanaṃ sukhaṃ,But as to the other word: pleasing (sukhana) is bliss (sukha).
suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ,Or alternatively: it thoroughly (suṭṭhu) devours (khādati), consumes (khaṇati), bodily and mental affliction, thus it is bliss (sukha).
taṃ sātalakkhaṇaṃ,It has gratifying as its characteristic.
sampayuttānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ.Its function is to intensify associated states. It is manifested as aid.
Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti.And wherever the two are associated, happiness is the contentedness at getting a desirable object,
Paṭiladdharasānubhavanaṃ sukhaṃ.and bliss is the actual experiencing of it when got.
Yattha pīti, tattha sukhaṃ.Where there is happiness there is bliss (pleasure);
Yattha sukhaṃ, tattha na niyamato pīti.but where there is bliss there is not necessarily happiness.
Saṅkhārakkhandhasaṅgahitā pīti.Happiness is included in the formations aggregate;
Vedanākkhandhasaṅgahitaṃ sukhaṃ.bliss is included in the feeling aggregate.
Kantārakhinnassa vanantudakadassanasavanesu viya pīti.If a man, exhausted in a desert, saw or heard about a pond on the edge of a wood, he would have happiness;
Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ.if he went into the wood’s shade and used the water, he would have bliss.
Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ.And it should be understood that this is said because they are obvious on such occasions.
Iti ayañca pīti idañca sukhaṃ assa jhānassa,Accordingly, (a) this happiness and this bliss are of this jhāna,
asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccati.or in this jhāna; so in this way this jhāna is qualified by the words with happiness and bliss [and also born of seclusion].
Atha vā pīti ca sukhañca pītisukhaṃ,Or alternatively: (b) the words happiness and bliss (pītisukhaṃ) can be taken as “the happiness and the bliss” independently,
dhammavinayādayo viya.like “the Dhamma and the Discipline” (dhammavinaya),
Vivekajaṃ pītisukhamassa jhānassa,and so then it can be taken as seclusion-born happiness-and-bliss of this jhāna,
asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ.or in this jhāna; so in this way it is the happiness and bliss [rather than the jhāna] that are born of seclusion.
Yatheva hi jhānaṃ,For just as the words “born of seclusion” can [as at (a)] be taken as qualifying the word “jhāna,”
evaṃ pītisukhampettha vivekajameva hoti,so too they can be taken here [as at (b)] as qualifying the expression “happiness and bliss,”
tañcassa atthi, tasmā ekapadeneva ‘‘vivekajaṃpītisukha’’ntipi vattuṃ yujjati.and then that [total expression] is predicated of this [jhāna]. So it is also correct to call “happiness-and-bliss born-of-seclusion” a single expression.
Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā (vibha. 567) nayena vuttaṃ.In the Vibhaṅga it is stated in the way beginning, “This bliss accompanied by this happiness” (Vibh 257).
Attho pana tatthāpi evameva daṭṭhabbo.The meaning should be regarded in the same way there too.
Paṭhamaṃ jhānanti idaṃ parato āvibhavissati.First jhāna: this will be explained below (§119).
Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti.Enters upon (upasampajja): arrives at; reaches, is what is meant;
Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti.or else, taking it as “makes enter” (upasampādayitvā), then producing, is what is meant.
Vibhaṅge panaIn the Vibhaṅga this is said:
‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā’’ti vuttaṃ.“‘Enters upon’: the gaining, the regaining, the reaching, the arrival at, the touching, the realizing of, the entering upon (upasampadā, the first jhāna” (Vibh 257),
Tassāpi evamevattho daṭṭhabbo.the meaning of which should be regarded in the same way.
ViharatītiAnd dwells in (viharati):
tadanurūpena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādeti.by becoming possessed of jhāna of the kind described above through dwelling in a posture favourable to that [jhāna], he produces a posture, a procedure, a keeping, an enduring, a lasting, a behaviour, a dwelling, of the person.
Vuttañhetaṃ vibhaṅgeFor this is said in the Vibhaṅga:
‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 540).“‘Dwells in’: poses, proceeds, keeps, endures, lasts, behaves, dwells; hence ‘dwells’ is said” (Vibh 252).