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74.Yaṃ pana vuttaṃ "pañcaṅgavippahīnaṃ pañcaṅgasamannāgata"nti, tattha kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā.
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104.Now, it was also said above which abandons five factors, possesses five factors (§79; cf. M I 294). Herein, the abandoning of the five factors should be understood as the abandoning of these five hindrances, namely, lust, ill will, stiffness and torpor, agitation and worry, and uncertainty;
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Na hi etesu appahīnesu jhānaṃ uppajjati.
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for no jhāna arises until these have been abandoned,
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Tenassetāni pahānaṅgānīti vuccanti.
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and so they are called the factors of abandoning.
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Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti, tathāpi etāneva visesena jhānantarāyakarāni.
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For although other unprofitable things too are abandoned at the moment of jhāna, still only these are specifically obstructive to jhāna.
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Kāmacchandena hi nānāvisayappalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati.
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105. The mind affected through lust by greed for varied objective fields does not become concentrated on an object consisting in unity,
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Kāmacchandābhibhūtaṃ vā taṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati.
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or being overwhelmed by lust, it does not enter on the way to abandoning the sense-desire element.
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Byāpādena cārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati.
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When pestered by ill will towards an object, it does not occur uninterruptedly.
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Thinamiddhābhibhūtaṃ akammaññaṃ hoti.
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When overcome by stiffness and torpor, it is unwieldy.
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Uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati.
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When seized by agitation and worry, it is unquiet and buzzes about.
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Vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati.
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When stricken by uncertainty, it fails to mount the way to accomplish the attainment of jhāna.
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Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttānīti.
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So it is these only that are called factors of abandoning because they are specifically obstructive to jhāna.
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Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati, tehi avikkhepāya sampāditappayogassa cetaso payogasampattisambhavā pīti pīṇanaṃ, sukhañca upabrūhanaṃ karoti.
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106. But applied thought directs the mind onto the object; sustained thought keeps it anchored there. Happiness produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances; and bliss intensifies it for the same reason.
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Atha naṃ sasesasampayuttadhammaṃ etehi abhiniropanānuppabandhanapīṇanaupabrūhanehi anuggahitā ekaggatā ekattārammaṇe samaṃ sammā ca ādhiyati, tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā.
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Then unification aided by this directing onto, this anchoring, this refreshing and this intensifying, evenly and rightly centres (III.3) the mind with its remaining associated states on the object consisting in unity. 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.
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Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti.
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107. For it is when these are arisen that jhāna is said to be arisen,
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Tenassa etāni pañca samannāgataṅgānīti vuccanti.
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which is why they are called the five factors of possession.
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Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ.
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Therefore it should not be assumed that the jhāna is something other which possesses them.
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Yathā pana aṅgamattavaseneva caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ, aṭṭhaṅgiko ca maggoti vuccati, evamidampi aṅgamattavaseneva pañcaṅgikanti vā pañcaṅgasamannāgatanti vā vuccatīti veditabbaṃ.
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But just as “The army with the four factors” (Vin IV 104) and “Music with the five factors” (M-a II 300) and “The path with the eight factors (eightfold path)” are stated simply in terms of their factors, so this too [147] should be understood as stated simply in terms of its factors, when it is said to “have five factors” or “possess five factors. ”
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Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni.
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108. And while these five factors are present also at the moment of access and are stronger in access than in normal consciousness,
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Idha pana upacāratopi balavatarāni rūpāvacaralakkhaṇappattāni.
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they are still stronger here than in access and acquire the characteristic of the fine-material sphere.
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Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati.
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For applied thought arises here directing the mind on to the object in an extremely lucid manner,
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Vicāro ativiya ārammaṇaṃ anumajjamāno.
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and sustained thought does so pressing the object very hard,
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Pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ.
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and the happiness and bliss pervade the entire body.
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Tenevāha – "nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī"ti (dī. ni. 1.228).
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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).
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Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇesu phusitā hutvā uppajjati, ayametesaṃ itarehi viseso.
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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. This is how they differ from the others.
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Tattha cittekaggatā kiñcāpi savitakkaṃ savicāranti imasmiṃ pāṭhe na niddiṭṭhā, tathāpi vibhaṅge "jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā"ti (vibha. 569) evaṃ vuttattā aṅgameva.
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109. Although unification of mind is not actually listed among these factors in the [summary] version [beginning] “which is accompanied by applied and sustained thought” (Vibh 245), nevertheless it is mentioned [later] in the Vibhaṅga as follows: “‘Jhāna’: it is applied thought, sustained thought, happiness, bliss, unification”(Vibh 257), and so it is a factor too;
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Yena hi adhippāyena bhagavatā uddeso kato, soyeva tena vibhaṅge pakāsitoti.
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for the intention with which the Blessed One gave the summary is the same as that with which he gave the exposition that follows it.
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