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Yaṃ pana vuttaṃ ‘‘pañcaṅgavippahīnaṃ pañcaṅgasamannāgata’’nti,Now, it was also said above which abandons five factors, possesses five factors (§79; cf. M I 294).
tattha kāmacchando,Herein, the abandoning of the five factors should be understood as the abandoning of these five hindrances, namely, lust,
byāpādo,ill will,
thinamiddhaṃ,stiffness and torpor,
uddhaccakukkuccaṃ, vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā.agitation and worry, and uncertainty;
Na hi etesu appahīnesu jhānaṃ uppajjati.for no jhāna arises until these have been abandoned,
Tenassetāni pahānaṅgānīti vuccanti.and so they are called the factors of abandoning.
Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti,For although other unprofitable things too are abandoned at the moment of jhāna,
tathāpi etāneva visesena jhānantarāyakarāni.still only these are specifically obstructive to jhāna.
Kāmacchandena hi nānāvisayappalobhitaṃ cittaṃThe mind affected through lust by greed for varied objective fields
na ekattārammaṇe samādhiyati.does not become concentrated on an object consisting in unity,
Kāmacchandābhibhūtaṃ vā taṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati.or being overwhelmed by lust, it does not enter on the way to abandoning the sense-desire element.
Byāpādena cārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati.When pestered by ill will towards an object, it does not occur uninterruptedly.
Thinamiddhābhibhūtaṃ akammaññaṃ hoti.When overcome by stiffness and torpor, it is unwieldy.
Uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati.When seized by agitation and worry, it is unquiet and buzzes about.
Vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati.When stricken by uncertainty, it fails to mount the way to accomplish the attainment of jhāna.
Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttānīti.So it is these only that are called factors of abandoning because they are specifically obstructive to jhāna.
Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati,But applied thought directs the mind onto the object; sustained thought keeps it anchored there.
tehi avikkhepāya sampāditappayogassa cetaso payogasampattisambhavā pīti pīṇanaṃ,Happiness produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances;
sukhañca upabrūhanaṃ karoti.and bliss intensifies it for the same reason.
Atha naṃ sasesasampayuttadhammaṃ etehi abhiniropanānuppabandhanapīṇanaupabrūhanehi anuggahitā ekaggatāThen unification aided by this directing onto, this anchoring, this refreshing and this intensifying,
ekattārammaṇe samaṃ sammā ca ādhiyati,evenly and rightly centres (III.3) the mind with its remaining associated states on the object consisting in unity.
tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā.Consequently, possession of five factors should be understood as the arising of these five, namely, applied thought, sustained thought, happiness, bliss and unification of mind.
Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti.For it is when these are arisen that jhāna is said to be arisen,
Tenassa etāni pañca samannāgataṅgānīti vuccanti.which is why they are called the five factors of possession.
Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ.Therefore it should not be assumed that the jhāna is something other which possesses them.
Yathā pana aṅgamattavaseneva caturaṅginī senā,But just as “The army with the four factors” (Vin IV 104) and
pañcaṅgikaṃ tūriyaṃ,“Music with the five factors” (M-a II 300) and
aṭṭhaṅgiko ca maggoti vuccati,“The path with the eight factors (eightfold path)” are stated simply in terms of their factors,
evamidampi aṅgamattavasenevaso this too [147] should be understood as stated simply in terms of its factors,
pañcaṅgikanti vā pañcaṅgasamannāgatanti vā vuccatīti veditabbaṃ.when it is said to “have five factors” or “possess five factors.”
Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni.And while these five factors are present also at the moment of access and are stronger in access than in normal consciousness,
Idha pana upacāratopi balavatarāni rūpāvacaralakkhaṇappattāni.they are still stronger here than in access and acquire the characteristic of the fine-material sphere.
Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati.For applied thought arises here directing the mind on to the object in an extremely lucid manner,
Vicāro ativiya ārammaṇaṃ anumajjamāno.and sustained thought does so pressing the object very hard,
Pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ.and the happiness and bliss pervade the entire body.
Tenevāha – ‘‘nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī’’ti (dī. ni. 1.228).Hence it is said: “And there is nothing of his whole body not permeated by the happiness and bliss born of seclusion” (D I 73).
Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇesu phusitā hutvā uppajjati,And unification too arises in the complete contact with the object that the surface of a box’s lid has with the surface of its base.
ayametesaṃ itarehi viseso.This is how they differ from the others.
Tattha cittekaggatā kiñcāpi savitakkaṃ savicāranti imasmiṃ pāṭheAlthough unification of mind is not actually listed among these factors in the [summary] version [beginning]
na niddiṭṭhā,“which is accompanied by applied and sustained thought” (Vibh 245),
tathāpi vibhaṅgenevertheless it is mentioned [later] in the Vibhaṅga as follows:
‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti (vibha. 569) evaṃ vuttattā aṅgameva.“‘Jhāna’: it is applied thought, sustained thought, happiness, bliss, unification”(Vibh 257), and so it is a factor too;
Yena hi adhippāyena bhagavatā uddeso kato,for the intention with which the Blessed One gave the summary
soyeva tena vibhaṅge pakāsitoti.is the same as that with which he gave the exposition that follows it.
Tividhakalyāṇaṃdasalakkhaṇasampannanti ettha pana ādimajjhapariyosānavasena tividhakalyāṇatā.Is good in three ways, possesses ten characteristics (§79): the goodness in three ways is in the beginning, middle, and end.
Tesaṃyeva ca ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā.The possession of the ten characteristics should be understood as the characteristics of the beginning, middle, and end, too.
Tatrāyaṃ pāḷi –Here is the text:
‘‘Paṭhamassa jhānassa paṭipadāvisuddhi ādi,“Of the first jhāna, purification of the way is the beginning,
upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ,intensification of equanimity is the middle, and satisfaction is the end.
paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni?“‘Of the first jhāna, purification of the way is the beginning’: how many characteristics has the beginning?
Ādissa tīṇi lakkhaṇāni, yo tassa paribandho, tato cittaṃ visujjhati,The beginning has three characteristics: the mind is purified of obstructions to that [jhāna];
visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati,because it is purified the mind makes way for the central [state of equilibrium, which is the] sign of serenity;
paṭipannattā tattha cittaṃ pakkhandati.because it has made way the mind enters into that state.
Yañca paribandhato cittaṃ visujjhati,And it is since the mind becomes purified of obstructions
yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati,and, through being purified, makes way for the central [state of equilibrium, which is the] sign of serenity
yañca paṭipannattā tattha cittaṃ pakkhandati.and, having made way, enters into that state,
Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni.that the purification of the way is the beginning of the first jhāna. These are the three characteristics of the beginning.
Tena vuccati paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca.Hence it is said: ‘The first jhāna is good in the beginning which possesses three characteristics.’ [148]
‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni?“‘Of the first jhāna intensification of equanimity is the middle’: how many characteristics has the middle?
Majjhassa tīṇi lakkhaṇāni, visuddhaṃ cittaṃ ajjhupekkhati,The middle has three characteristics. He [now] looks on with equanimity at the mind that is purified;
samathapaṭipannaṃ ajjhupekkhati,he looks on with equanimity at it as having made way for serenity;
ekattupaṭṭhānaṃ ajjhupekkhati.he looks on with equanimity at the appearance of unity.
Yañca visuddhaṃ cittaṃ ajjhupekkhati,And in that he [now] looks on with equanimity at the mind that is purified
yañca samathapaṭipannaṃ ajjhupekkhati,and looks on with equanimity at it as having made way for serenity
yañca ekattupaṭṭhānaṃ ajjhupekkhati.and looks on with equanimity at the appearance of unity,
Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni.that intensification of equanimity is the middle of the first jhāna. These are the three characteristics of the middle.
Tena vuccati paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca.Hence it is said: ‘The first jhāna is good in the middle which possesses three characteristics.’
‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni?“‘Of the first jhāna satisfaction is the end’: how many characteristics has the end?
Pariyosānassa cattāri lakkhaṇāni, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā,The end has four characteristics. The satisfaction in the sense that there was non-excess of any of the states arisen therein,
indriyānaṃ ekarasaṭṭhena sampahaṃsanā,and the satisfaction in the sense that the faculties had a single function,
tadupagavīriyavāhanaṭṭhena sampahaṃsanā,and the satisfaction in the sense that the appropriate energy was effective,
āsevanaṭṭhena sampahaṃsanā.and the satisfaction in the sense of repetition,
Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni.are the satisfaction in the end of the first jhāna. These are the four characteristics of the end.
Tena vuccati paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañcā’’ti (paṭi. ma. 1.158).Hence it is said: ‘The first jhāna is good in the end which possesses four characteristics’“ (Paṭis I 167–68).
Tatra paṭipadāvisuddhi nāma sasambhāriko upacāro.Herein, purification of the way is access together with its concomitants.
Upekkhānubrūhanā nāma appanā.Intensification of equanimity is absorption.
Sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayanti.Satisfaction is reviewing. So some comment.
Yasmā pana ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hotiBut it is said in the text, “The mind arrived at unity enters into purification of the way,
upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti (paṭi. ma. 1.158) pāḷiyaṃ vuttaṃ,is intensified in equanimity, and is satisfied by knowledge” (Paṭis I 167),
tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi,and therefore it is from the standpoint within actual absorption that purification of the way firstly should be understood as the approach,
tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā,with intensification of equanimity as the function of equanimity consisting in specific neutrality,
dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.and satisfaction as the manifestation of clarifying knowledge’s function in accomplishing non-excess of states.
Kathaṃ?How?
Yasmiñhi vāre appanā uppajjati,Firstly, in a cycle [of consciousness] in which absorption arises
tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paribandho, tato cittaṃ visujjhati.the mind becomes purified from the group of defilements called hindrances that are an obstruction to jhāna.
Visuddhattā āvaraṇavirahitaṃ hutvāBeing devoid of obstruction because it has been purified,
majjhimaṃ samathanimittaṃ paṭipajjati.it makes way for the central [state of equilibrium, which is the] sign of serenity.
Majjhimaṃ samathanimittaṃ nāma samappavatto appanāsamādhiyeva.Now, it is the absorption concentration itself occurring evenly that is called the sign of serenity.
Tadanantaraṃ pana purimacittaṃ ekasantatipariṇāmanayena tathattamupagacchamānaṃBut the consciousness immediately before that [149] reaches that state by way of change in a single continuity (cf. XXII.1–6),
majjhimaṃ samathanimittaṃ paṭipajjati nāma, evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma.and so it is said that it makes way for the central [state of equilibrium, which is the] sign of serenity. And it is said that it enters into that state by approaching it through having made way for it.
Evaṃ tāva purimacitte vijjamānākāranipphādikāThat is why in the first place purification of the way, while referring to aspects existing in the preceding consciousness,
paṭhamassa jhānassa uppādakkhaṇeyeva āgamanavasena paṭipadāvisuddhi veditabbā.should nevertheless be understood as the approach at the moment of the first jhāna’s actual arising.
Evaṃ visuddhassa pana tassa puna visodhetabbābhāvato visodhane byāpāraṃ akarontoSecondly, when he has more interest in purifying, since there is no need to re-purify what has already been purified thus,
visuddhaṃ cittaṃ ajjhupekkhati nāma.it is said that he looks on with equanimity at the mind that is purified.
Samathabhāvupagamanena samathapaṭipannassa puna samādhāne byāpāraṃ akarontoAnd when he has no more interest in concentrating again what has already made way for serenity by arriving at the state of serenity,
samathapaṭipannaṃ ajjhupekkhati nāma.it is said that he looks on with equanimity at it as having made way for serenity.
Samathapaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akarontoAnd when he has no more interest in again causing appearance of unity in what has already appeared as unity through abandonment of its association with defilement in making way for serenity,
ekattupaṭṭhānaṃ ajjhupekkhati nāma.it is said that he looks on with equanimity at the appearance of unity.
Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.That is why intensification of equanimity should be understood as the function of equanimity that consists in specific neutrality.
Ye panete evaṃ upekkhānubrūhiteAnd lastly, when equanimity was thus intensified,
tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā,the states called concentration and understanding produced there, occurred coupled together without either one exceeding the other.
yāni ca saddhādīni indriyāni nānākilesehi vimuttattāAnd also the [five] faculties beginning with faith occurred with the single function (taste) of deliverance
vimuttirasena ekarasāni hutvā pavattāni,owing to deliverance from the various defilements.
yañcesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati,And also the energy appropriate to that, which was favourable to their state of non-excess and single function, was effective.
yā cassa tasmiṃ khaṇe pavattā āsevanā,And also its repetition occurs at that moment.
sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvāNow, all these [four] aspects are only produced because it is after seeing with knowledge the various dangers in defilement and advantages in cleansing
tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannāva,that satisfiedness, purifiedness and clarifiedness ensue accordingly.
tasmā ‘‘dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassaThat is the reason why it was said that satisfaction should be understood as the manifestation of clarifying knowledge’s function
kiccanipphattivasena sampahaṃsanā veditabbā’’ti vuttaṃ.in accomplishing non-excess, etc., of states (§114).
Tattha yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hoti.Herein, satisfaction as a function of knowledge is called “the end” since the knowledge is evident as due to onlooking equanimity,
Yathāha – ‘‘tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati,according as it is said: “He looks on with complete equanimity at the mind thus exerted;
upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti,then the understanding faculty is outstanding as understanding due to equanimity.
upekkhāvasena nānattakilesehi cittaṃ vimuccati,Owing to equanimity the mind is liberated from the many sorts of defilements;
vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti.then the understanding faculty is outstanding as understanding due to liberation.
Vimuttattā te dhammā ekarasā honti.Because of being liberated these states come to have a single function;
Ekarasaṭṭhena bhāvanā’’ti (paṭi. ma. 1.201).then [the understanding faculty is outstanding as understanding due to] development in the sense of the single function” (Paṭis II 25).
Tasmā ñāṇakiccabhūtā sampahaṃsanā pariyosānanti vuttā.That is why satisfaction, being a function of knowledge, is called the end.
Idāni paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇanti etthaNow, as to the words and so he has attained the first jhāna … of the earth kasiṇa (§79):
gaṇanānupubbatā paṭhamaṃ, paṭhamaṃ uppannantipi paṭhamaṃ.Here it is first because it starts a numerical series; [150] also it is first because it arises first.
Ārammaṇūpanijjhānato paccanīkajhāpanato vā jhānaṃ.It is called jhāna because of lighting (upanijjhāna) the object and because of burning up (jhāpana) opposition (Paṭis I 49).
Pathavīmaṇḍalaṃ pana sakalaṭṭhena pathavīkasiṇanti vuccati,The disk of earth is called earth kasiṇa (paṭhavīkasiṇa—lit. “earth universal”) in the sense of entirety,
taṃ nissāya paṭiladdhanimittampi, pathavīkasiṇanimitte paṭiladdhajhānampi.and the sign acquired with that as its support and also the jhāna acquired in the earth-kasiṇa sign are so called too.
Tatra imasmiṃ atthe jhānaṃ pathavīkasiṇanti veditabbaṃ.So that jhāna should be understood as of the earth kasiṇa in this sense,
Taṃ sandhāya vuttaṃ ‘‘paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇa’’nti.with reference to which it was said above “and so he has attained to the first jhāna … of the earth kasiṇa.”