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288.Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha.
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56. Thus has the Peerless Helper told The fourfold immaterial state;
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Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā.
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To know these general matters too Will not be inappropriate.
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289.Āruppasamāpattiyo hi –
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57. For these immaterial states:
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Ārammaṇātikkamato, catassopi bhavantimā;
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While reckoned by the surmounting of The object they are four, the wise
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Aṅgātikkamametāsaṃ, na icchanti vibhāvino.
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Do not admit surmounting of Factors that one can recognize.
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Etāsu hi rūpanimittātikkamato paṭhamā, ākāsātikkamato dutiyā, ākāse pavattitaviññāṇātikkamato tatiyā.
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58. Of these [four], the first is due to surmounting signs of materiality, the second is due to surmounting space, the third is due to surmounting the consciousness that occurred with that space as its object,
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Ākāse pavattitaviññāṇassa apagamātikkamato catutthīti sabbathā ārammaṇātikkamato catassopi bhavantimā āruppasamāpattiyoti veditabbā.
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and the fourth is due to surmounting the disappearance of the consciousness that occurred with that space as its object. So they should be understood as four in number with the surmounting of the object in each case.
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Aṅgātikkamaṃ pana etāsaṃ na icchanti paṇḍitā.
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But the wise do not admit any surmounting of [jhāna] factors;
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Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi.
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for there is no surmounting of factors in them as there is in the case of the fine-material-sphere attainments.
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Sabbāsupi hi etāsu upekkhā, cittekaggatāti dve eva jhānaṅgāni honti.
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Each one has just the two factors, namely equanimity and unification of mind.
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290.Evaṃ santepi –
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59. That being so:
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Suppaṇītatarā honti, pacchimā pacchimā idha;
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They progress in refinement; each Is finer than the one before.
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Upamā tattha viññeyyā, pāsādatalasāṭikā.
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Two figures help to make them known; The cloth lengths, and each palace floor.
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Yathā hi catubhūmikassa pāsādassa heṭṭhimatale dibbanaccagītavāditasurabhigandhamālābhojanasayanacchādanādivasena paṇītā pañcakāmaguṇā paccupaṭṭhitā assu.
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60.Suppose there were a four-storied palace: on its first floor the five objects of sense pleasure were provided in a very fine form as divine dancing, singing and music, and perfumes, scents, garlands, food, couches, clothing, etc.,
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Dutiye tato paṇītatarā.
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and on the second they were finer than that,
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Tatiye tato paṇītatarā.
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and on the third finer still,
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Catutthe sabbapaṇītatarā.
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and on the fourth they were finest of all;
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Tattha kiñcāpi tāni cattāripi pāsādatalāneva, natthi nesaṃ pāsādatalabhāvena viseso.
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yet they are still only palace floors, and there is no difference between them in the matter of their state (essence) as palace floors;
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Pañcakāmaguṇasamiddhavisesena pana heṭṭhimato heṭṭhimato uparimaṃ uparimaṃ paṇītataraṃ hoti.
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it is with the progressive refinement of the five objects of sense pleasure that each one is finer than the one below;
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Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu āyāmena ca vitthārena ca samappamāṇā.
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—again suppose there were lengths of cloth of quadruple, triple, double and single thickness, and [made] of thick, thin, thinner, and very thin thread spun by one woman, all the same measure in width and breadth;
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Tattha kiñcāpi tā sāṭikā catassopi āyāmato ca vitthārato ca samappamāṇā, natthi tāsaṃ pamāṇato viseso.
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now although these lengths of cloth are four in number, yet they measure the same in width and breadth, there is no difference in their measurement;
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Sukhasamphassasukhumabhāvamahagghabhāvehi pana purimāya purimāya pacchimā pacchimā paṇītatarā honti, evameva kiñcāpi catūsu etāsu upekkhā, cittekaggatāti etāni dveyeva aṅgāni honti, atha kho bhāvanāvisesena tesaṃ aṅgāni paṇītapaṇītatarabhāvena suppaṇītatarā honti pacchimā pacchimā idhāti veditabbā.
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but in softness to the touch, fineness, and costliness each is finer than the one before;— so too, although there are only the two factors in all four [immaterial states], that is to say, equanimity and unification of mind, still each one should be understood as finer than the one before with the progressive refinement of factors due to successful development.
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291.Evaṃ anupubbena paṇītapaṇītā cetā –
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61.And for the fact that each one of them is finer than the last [there is this figure:]
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Asucimhi maṇḍape laggo, eko tannissito paro;
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One hangs upon a tent that stands On filth; on him another leans.
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Añño bahi anissāya, taṃ taṃ nissāya cāparo.
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Outside a third not leaning stands, Against the last another leans.
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Ṭhito catūhi etehi, purisehi yathākkamaṃ;
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Between the four men and these states The correspondence then is shown,
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Samānatāya ñātabbā, catassopi vibhāvinā.
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And so how each to each relates Can by a man of wit be known.
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Tatrāyamatthayojanā – asucimhi kira dese eko maṇḍapo, atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo laggito viya aṭṭhāsi.
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62.This is how the meaning should be construed. There was a tent in a dirty place, it seems. Then a man arrived, and being disgusted with the dirt, he rested himself on the tent with his hands and remained as if hung or hanging on to it.
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Athāparo āgantvā taṃ maṇḍape laggaṃ purisaṃ nissito.
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Then another man came and leant upon the man hanging on to the tent.
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Athañño āgantvā cintesi "yo esa maṇḍapalaggo, yo ca tannissito, ubhopete duṭṭhitā.
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Then another man came and thought, “The one who is hanging on to the tent and the one who is leaning upon him are both badly off,
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Dhuvo ca nesaṃ maṇḍapapapāte pāto, handāhaṃ bahiyeva tiṭṭhāmī"ti.
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and if the tent falls they will certainly fall.I think I shall stand outside.”
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So tannissitaṃ anissāya bahiyeva aṭṭhāsi.
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So instead of leaning upon the one leaning upon the first, he remained outside.
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Athāparo āgantvā maṇḍapalaggassa ca tannissitassa ca akhemabhāvaṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya aṭṭhāsi.
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Then another arrived, and taking account of the insecurity of the one hanging on to the tent and the one leaning upon him, and fancying that the one standing outside was well placed, he stood leaning upon him.
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Tattha asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ, asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ, maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ, tesaṃ dvinnampi akhemabhāvaṃ cintetvā anissāya taṃ maṇḍapalaggaṃ bahiṭṭhito viya ākāsānañcāyatanaṃ ārammaṇaṃ akatvā tadabhāvārammaṇaṃ ākiñcaññāyatanaṃ, maṇḍapalaggassa tannissitassa ca akhemataṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya ṭhito viya viññāṇābhāvasaṅkhāte bahipadese ṭhitaṃ ākiñcaññāyatanaṃ ārabbha pavattaṃ nevasaññānāsaññāyatanaṃ daṭṭhabbaṃ.
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63.Herein, this is how it should be regarded. The space from which the kasiṇa has been removed is like the tent in the dirty place. The [consciousness of the] base consisting of boundless space, which makes space its object owing to disgust with the sign of the fine-material, is like the man who hangs on to the tent owing to disgust with the dirt. The [consciousness of the] base consisting of boundless consciousness, the occurrence of which is contingent upon [the consciousness of] the base consisting of boundless space whose object is space, is like the man who leans upon the man who hangs on to the tent. The [consciousness of the] base consisting of nothingness, which instead of making [the consciousness of the] base consisting of boundless space its object has the non-existence of that as its object, is like the man who, after considering the insecurity of those two, does not lean upon the one hanging on to the tent, but stands outside. The [consciousness of the] base consisting of neither perception nor non-perception, the occurrence of which is contingent upon [the consciousness of] the base consisting of nothingness, which stands in a place outside, in other words, in the non-existence of [the past] consciousness, is like the man who stands leaning upon the last-named, having considered the insecurity of the one hanging on to the tent and the one leaning upon him, and fancying that the one standing outside is well placed.
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292.Evaṃ pavattamānañca –
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64. And while occurring in this way:
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Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ;
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It takes this for its object since There is no other one as good,
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Diṭṭhadosampi rājānaṃ, vuttihetu jano yathā.
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As men depend upon a king, Whose fault they see, for livelihood.
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Idañhi nevasaññānāsaññāyatanaṃ "āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī"ti evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññassa ārammaṇassa abhāvā ārammaṇaṃ karoteva.
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65. For although this [consciousness of the] base consisting of neither perception nor non-perception has seen the flaw in the base consisting of nothingness in this way, “This attainment has the base consisting of boundless consciousness as its near enemy,” notwithstanding that fact it takes it as its object in the absence of any other.
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Yathā kiṃ?
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Like what?
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Diṭṭhadosampi rājānaṃ vuttihetu yathā jano.
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As men for the sake of livelihood depend on kings whose faults they see.
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Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ "pharusasamācāro aya"nti evaṃ diṭṭhadosampi aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati, evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññaṃ ārammaṇaṃ alabhamānamidaṃ nevasaññānāsaññāyatanaṃ ārammaṇaṃ karoteva.
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For just as, for the sake of livelihood and because they cannot get a livelihood elsewhere, people put up with some king, ruler of all quarters, who is unrestrained, and harsh in bodily, verbal, and mental behaviour, though they see his faults thus, “He is harshly behaved,” so too the [consciousness of the] base consisting of neither perception nor non-perception takes that base consisting of nothingness as its object in spite of seeing its faults in this way, and it does so since it cannot find another [better] object.
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293.Evaṃ kurumānañca –
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66.
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Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ;
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As one who mounts a lofty stair Leans on its railings for a prop,
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Pabbataggañca āruḷho, yathā pabbatamatthakaṃ.
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As one who climbs an airy peak Leans on the mountain’s very top,
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Yathā vā girimārūḷho, attanoyeva jaṇṇukaṃ;
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As one who stands on a crag’s edge Leans for support on his own knees—
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Olubbhati tathevetaṃ, jhānamolubbha vattatīti.
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Each jhāna rests on that below; For so it is with each of these.
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Iti sādhujanapāmojjatthāya kate visuddhimagge
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in the Path of Purification composed for the purpose of gladdening good people.
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Samādhibhāvanādhikāre
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in the treatise on the Development of Concentration
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Āruppaniddeso nāma
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called “The Description of the Immaterial States”
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Dasamo paricchedo.
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The tenth chapter
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