Comments

Comm. NT: 4.
3. Kammaṭṭhānaggahaṇaniddesavaṇṇanā

Applied thought that occurs as though absorbing (appento) associated states in the object is absorption (appanā).
Accordingly it is described as ‘absorption, absorbing (appanā vyappanā)’ (M III 73).
Now since that is the most important, the usage of the Commentaries is to call all exalted and unsurpassed jhāna states ‘absorption’ [as well as the applied thought itself],
and likewise to apply the term of common usage ‘access’ to the limited [i.e. sense-sphere] jhāna that heralds the arising of the former,
just as the term ‘village access,’ etc. is applied to the neighbourhood of a village”

Comm. NT: 5.
3. Kammaṭṭhānaggahaṇaniddesavaṇṇanā

“The round (vaṭṭa, see XVII.298) [including fine-material and immaterial heavens] is called the world (loka) because of its crumbling (lujjana) and disintegrating (palujjana). ‘Mundane’ (lokiya) means connected with the world because of being included in it or found there.
‘Supramundane’ (lokuttara) means beyond the world, excepted from it, because of not being included in it [through being associated with Nibbāna]

Comm. NT: 6. In loose usage pīti (happiness) and sukha (pleasure or bliss) are almost synonyms. They become differentiated in the jhāna formulas (see IV.100), and then technically pīti, as the active thrill of rapture, is classed under the formations aggregate and sukha under the feeling aggregate. The valuable word “happiness” was chosen for pīti rather than the possible alternatives of “joy” (needed for somanassa), “interest” (which is too flat), “rapture” (which is overcharged), or “zest.” For sukha, while “pleasure” seemed to fit admirably where ordinary pleasant feeling is intended, another, less crass, word seemed necessary for the refined pleasant feeling of jhāna and the “bliss” of Nibbāna (which is not feeling aggregate—see M I 400). “Ease” is sometimes used.
3. Kammaṭṭhānaggahaṇaniddesavaṇṇanā

Neither-painful-nor-pleasant feeling is intended here by ‘equanimity’ (upekkhā, lit, onlooking);
for it ‘looks on’ (upekkhati) at the occurrence of [bodily] pleasure and pain by maintaining the neutral (central) mode

пали	Upacāraappanāvasena duvidho, tathā lokiyalokuttaravasena sappītikanippītikavasena sukhasahagataupekkhāsahagatavasena ca.
Nyanamoli thera	(2) Then it is of two kinds as access and absorption;4 (3) likewise as mundane and supramundane,5 (4) as with happiness and without happiness, and (5) as accompanied by bliss and accompanied by equanimity.6