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Yaṃ puriso bhāvanābhūmiyaṃ sīlāni ārabbha sīlena saṃyutto hoti evaṃ yāva vimutti tathā sīlakkhandho.
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that a man associated with power 7 on the plane of mastery 7 has been instigated by virtue. And so down to (xi) "deliverance". 735. Likewise the Three Categories : 1
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Tattha yo ca avippaṭisāro anusayavasena niddiṭṭho, tañca sīlaṃ ayaṃ sīlakkhandho.
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herein, both (ii) the non- remorse demonstrated by means of underlying tendency(? ) and that (i) virtue are the Virtue Category.
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Pāmojjapītipassaddhīti ca samādhindriyena, ayaṃ samādhikkhandho.
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And in virtue of (vii) the concentration faculty the (iii) gladness, (iv) happiness and (v) tranquillity are the Concentration Category.
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Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññākkhandho.
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And that one concentrated 2 (viii) understands how this is, this is the Understanding Category.
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Ime tayo khandhā sīlaṃ samādhi paññā ca tathā sīlaṃ paripūreti yaṃ vīriyindriyaṃ tena kāraṇena so sīlaṃ paripūreti, anuppannassa ca akusalassa anuppādāya vāyamati, uppannassa ca pahānāya anuppannassa ca kusalassa uppādāya, uppannassa ca kusalassa bhiyyobhāvāya iti vīriyindriyaṃ niddiṭṭhaṃ.
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These are the three Categories: Virtue, Concentration, and Understanding. 736. Likewise 1 [in the case of the Faculties] when he fulfils virtue: the (B) energy faculty is the reason whereby he fulfils (i) virtue and makes efforts for the non-arising of the unarisen unprofitable, for the abandoning of the arisen unprofitable, for the arising of the unarisen profitable, and for the increase of the arisen [profitable], thus the (B) Energy Faculty is demonstrated.
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Tattha yo samādhikkhandho, idaṃ samādhindriyaṃ.
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And herein, the (vii) concentration category is the (C) Concentration Faculty,
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Paññākkhandho paññindriyaṃ, taṃ catūsu sammappadhānesu daṭṭhabbaṃ.
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and (viii) the understanding category is the (E) Understanding Faculty. That can also be seen in the case of the four Right Endeavours
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Tathā yo anuppannassa ca akusalassa anuppādāya vāyamati, idaṃ paṭhamaṃ sammappadhānaṃ.
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likewise: [for] when someone makes eftorts for the non-arising of unarisen unprofit, this is the first Right Endeavour,
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Yaṃ uppannassa, idaṃ dutiyaṃ.
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and that for the [abandoning of the] arisen is the second,2 [and so on.]
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Cattāri sammappadhānāni catūsu jhānesu passitabbāni.
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These are the four Right Endeavours.3 737. [Also it] can be seen in the case of the four Meditations
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Tathā sīlakkhandhena nekkhammadhātu ca adhikā [ādikā (pī.)], tayo ca vitakkā nekkhammavitakko abyāpādavitakko avihiṃsāvitakko ca.
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likewise : [First Meditation:] With (i) the virtue category, there comes the renunciation element as the beginning [i.e. renunciation of sensual- desire], and the three kinds of thinking, namely renunciation- thinking, non-ill-will-thinking, and non-cruelty-thinking,
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Sādhāraṇabhūtā.
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accompanied by exploring.1
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Yā piyāyamānassa pāmojjena idaṃ kāyikaṃ sukhaṃ ānitaṃ aniyamītipemena, idaṃ dukkhaṃ.
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[Then] (iv) the happiness (?) 2 that is born 2 in one happy-minded 2 through (iii) gladness is happiness ; 2 and the (vi) bodily pleasure induced through the (v) tranquillization of the body 2 is pleasure;
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Yo tattha avikkhepo, ayaṃ samādhi.
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and the non-distraction there is (vii) concentration.
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Idaṃ pañcaṅgikaṃ paṭhamaṃ jhānaṃ.
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This is the five-factored first meditation (see § 564).
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Yā cetasikā passaddhi savitakkaṃ savicāraṃ virodhanaṃ, yo kileso ca paridāho, so paṭhame jhāne niruddho.
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738. [Second Meditation:] What is the mental tranquillity? Any obstruction 1 with the thinking and exploring, which is defilement and fever, has ceased in the first meditation;
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Tathā yā ca kilesapassaddhi yā ca vitakkavicārānaṃ passaddhi, ubhayepi ete dhamme passaddhāyaṃ.
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and any such 2 (v) tranquillization of defilement [in the first meditation), and any 3 (v) tranquillization of thinking and exploring [in the second meditation], this is tranquillization of both these ideas.4
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Tattha kāyassa cittassa ca sukhaṃ sukhāyanā, idaṃ pītisukhino passaddhi.
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Herein, any 4 (vi) pleasure and pleasing of the body and of cognizance, this is the (v) tranquillity of one who has (iv) happiness and (vi) pleasure,
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Yopi ekodibhāvo cittassa, tena ekodibhāvena yaṃ cittassa ajjhattaṃ sampasādanaṃ, idaṃ catutthaṃ jhānaṅgaṃ.
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and also any singleness 5 of cognizance and confidence i1i oneself due to that singleness, this is the fourth meditation factor [in the second meditation).
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Iti ajjhattañca sampasādo cetaso ca ekodibhāvo pīti ca sukhañca, idaṃ dutiyaṃ jhānaṃ caturaṅgikaṃ.
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So the confidence in oneself and the singleness of cognizance and the happiness and the pleasure are the four- factored second meditation (see§ 565).
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Yo passaddhakāyo sukhaṃ vedeti, tena adhimattena sukhena pharitvā sukhaṃ cetasikaṃ yaṃ, so pītivītarāgo evaṃ tassa pītivītarāgatāya upekkhaṃ paṭilabhati.
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739. [Third Meditation :] As to 1 ( One whose body is (v) tranquil feels (vi) pleasure) (A.v, 312), after dispensing 2 with that outstanding [bodily] pleasure [only] mental (vi) pleasure [remains], this being fading 3 of happiness ;
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So pītiyā ca virāgā upekkhaṃ paṭilabhati.
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with the fading of happiness he obtains onlooking-equanimity, 4
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Sukhañca paṭisaṃvedeti.
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and he feels (vi) pleasure,
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Sati ca sammā paññāya paṭilabhati.
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and he obtains mindfulness and awareness,
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Sace sati ekaggatā idaṃ pañcaṅgikaṃ tatiyaṃ jhānaṃ.
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and also (vii) unification of cognizance.4 This is the five-factored third meditation (see § 566).
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Yaṃ sukhino cittaṃ samādhiyati, ayaṃ ekaggatāya parāvidhānabhāgiyā, paṭhame jhāne atthi cittekaggatā no cakkhussa vedanā sabbaṃ pāripūriṃ gacchati.
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740. [Fourth Meditation:] As to ( When he is (vi) pleased, his cognizance is (vii) concentrated ) (M. i, 37), this is unification. Now 1 this 1 [unification], of the kind dealing with meditation,1 is there also in the first meditation, [but] owing to its being accompanied 1 there 1 by pleasant 1 feeling it does not 1 come altogether to fulfilment
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Yathā catutthe jhāne, tathā yā upekkhā passambhayaṃ satisampajaññaṃ cittekaggatā ca, idaṃ catutthaṃ jhānaṃ.
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there as in the fourth meditation. Accordingly, onlooking-equanimity, purified mindfulness,1 neither-painful-nor- pleasant feeling,1 and unification, these are the fourth meditation (see§ 567).
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