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english - Нянамоли тхера |
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Tathā kāyikassa sukhassa pahānāya paṭhame jhāne somanassindriyaṃ nirujjhati.
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588. Likewise 1 ( with the abandoning of bodily pleasure ) (§ 550) : in the first meditation the grief faculty 2 ceases,
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Dutiye jhāne dukkhindriyaṃ nirujjhati.
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and in the second meditation the pain faculty ceases (cf.§ 584),
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So sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
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so (with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth meditation, which has neither-pain-nor-pleasure, and the purity of whose mindfulness is due to onlooking-equanimity) (§ 550).
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Tattha catūhi indriyehi upekkhā pasādā hoti, dukkhindriyena domanassindriyena sukhindriyena somanassindriyena ca.
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Herein, the onlooking- equanimity was as yet unclarified 3 owing to the [presence of the] four faculties, namely the pain faculty, grief faculty, pleasure faculty, and joy faculty.
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Tesaṃ nirodhā upekkhāsampajaññaṃ hoti, tattha sukhindriyena somanassindriyena ca asati hoti, tesaṃ nirodhā satimā hoti, dukkhindriyena domanassindriyena ca asampajaññaṃ, tesaṃ nirodhā sampajaññaṃ hoti, iti upekkhāya ca saññā, sato sampajāno cittekaggatā ca idaṃ vuccate ca catutthaṃ jhānaṃ.
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With the cessation of these there is onlooking-equanimity and awareness. Herein, it was owing to the pleasure faculty and the joy faculty that there was unmindfulness, and with their cessation he becomes possessed of mindfulness ; and it is owing to the pain faculty and the grief faculty that there was unawareness, 4 and with their cessation he becomes aware. So with the clarification (?) 5 due to (i) onlooking-equanimity, [which is accompanied by (k) neither-painful-nor-pleasant feeling,] he becomes (j) mindful and aware, and there is (e) unification of cognizance (cf. § 567). This is called the fourth meditation.
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