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| 365.Idāni yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā, tā abhiññā sampādetuṃ yasmā pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā yogo kātabbo. | 1. It was said above with reference to the mundane kinds of direct- knowledge that this development of concentration “provides … the benefit of the kinds of direct-knowledge” (XI.122). Now, in order to perfect those kinds of direct-knowledge the task must be undertaken by a meditator who has reached the fourth jhāna in the earth kasiṇa, and so on. | |
| Evañhissa sā samādhibhāvanā adhigatānisaṃsā ceva bhavissati thiratarā ca, so adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgato sukheneva paññābhāvanaṃ sampādessati. | And in doing this, not only will this development of concentration have provided benefits in this way, it will also have become more advanced; and when he thus possesses concentration so developed as to have both provided benefits and become more advanced, he will then more easily perfect the development of understanding. | |
| Tasmā abhiññākathaṃ tāva ārabhissāma. | So meanwhile we shall deal with the explanation of the kinds of direct-knowledge now. | |
| Bhagavatā hi adhigatacatutthajjhānasamādhīnaṃ kulaputtānaṃ samādhibhāvanānisaṃsadassanatthañceva uttaruttari paṇītapaṇītadhammadesanatthañca "so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. | 2.In order to show the benefits of developing concentration to clansmen whose concentration has reached the fourth jhāna, and in order to teach progressively refined Dhamma, five kinds of mundane direct-knowledge have been described by the Blessed One. They are: (1) the kinds of supernormal power, described in the way beginning, “When his concentrated mind is thus purified, bright, unblemished, rid of defilement, and has become malleable, wieldy, steady, and attained to imperturbability,1 he directs, he inclines, his mind to the kinds of supernormal power. |
Comm. NT: 1. Āneñja—“imperturbability”: a term normally used for the four immaterial states, together with the fourth jhāna. See also §16f., and MN 10... Все комментарии (1) |
| So anekavihitaṃ iddhividhaṃ paccanubhoti ekopi hutvā bahudhā hotī"tiādinā (dī. ni. 1.238) nayena iddhividhaṃ, dibbasotadhātuñāṇaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapāte ñāṇanti pañca lokikābhiññā vuttā. | He wields the various kinds of supernormal power. Having been one, he becomes many …” (D I 77); (2) the knowledge of the divine ear element; (3) the knowledge of penetration of minds; (4) the knowledge of recollection of past lives; and (5) the knowledge of the passing away and reappearance of beings. | |
| Tattha ekopi hutvā bahudhā hotītiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā odātakasiṇapariyantesu aṭṭhasu kasiṇesu aṭṭha aṭṭha samāpattiyo nibbattetvā – | If a meditator wants to begin performing the transformation by supernormal power described as, “Having been one, he becomes many,” etc., he must achieve the eight attainments in each of the eight kasiṇas ending with the white kasiṇa. He must also have complete control of his mind in the following fourteen ways: [374] | |
| Kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthāpanato, ārammaṇavavatthāpanatoti. | (i) in the order of the kasiṇa, (ii) in the reverse order of the kasiṇa, (iii) in the order and reverse order of the kasiṇa, (iv) in the order of the jhāna, (v) in the reverse order of the jhāna (vi) in the order and reverse order of the jhāna, (vii) skipping jhāna, (viii) skipping kasiṇa, (ix) skipping jhāna and kasiṇa, (x) transposition of factors, (xi) transposition of object, (xii) transposition of factors and object, (xiii) definition of factors, and (xiv) definition of object. | |
| Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ. | 3. But what is “in the order of the kasiṇa” here? | |
| 366.Katamaṃ panettha kasiṇānulomaṃ - pe - katamaṃ ārammaṇavavatthāpananti. | What is “definition of object”? | |
| Idha bhikkhu pathavīkasiṇe jhānaṃ samāpajjati, tato āpokasiṇeti evaṃ paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpi samāpajjati, idaṃ kasiṇānulomaṃ nāma. | (i) Here a bhikkhu attains jhāna in the earth kasiṇa, after that in the water kasiṇa, and so progressing through the eight kasiṇas, doing so even a hundred times, even a thousand times, in each one. This is called in the order of the kasiṇas. | |
| Odātakasiṇato pana paṭṭhāya tatheva paṭilomakkamena samāpajjanaṃ kasiṇapaṭilomaṃ nāma. | (ii) Attaining them in like manner in reverse order, starting with the white kasiṇa, is called in the reverse order of the kasiṇas. | |
| Pathavīkasiṇato paṭṭhāya yāva odātakasiṇaṃ, odātakasiṇatopi paṭṭhāya yāva pathavīkasiṇanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ kasiṇānulomapaṭilomaṃ nāma. | (iii) Attaining them again and again in forward and reverse order, from the earth kasiṇa up to the white kasiṇa and from the white kasiṇa back to the earth kasiṇa, is called in the order and reverse order of the kasiṇas. | |
| Paṭhamajjhānato pana paṭṭhāya paṭipāṭiyā yāva nevasaññānāsaññāyatanaṃ, tāva punappunaṃ samāpajjanaṃ jhānānulomaṃ nāma. | 4.(iv) Attaining again and again from the first jhāna up to the base consisting of neither perception nor non-perception is called in the order of the jhānas. | |
| Nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānaṃ, tāva punappunaṃ samāpajjanaṃ jhānapaṭilomaṃ nāma. | (v) Attaining again and again from the base consisting of neither perception nor non-perception back to the first jhāna is called in the reverse order of the jhānas. | |
| Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ jhānānulomapaṭilomaṃ nāma. | (vi) Attaining in forward and reverse order, from the first jhāna up to the base consisting of neither perception nor non-perception and from the base consisting of neither perception nor non-perception back to the first jhāna, is called in the order and reverse order of the jhānas. | |
| Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti evaṃ kasiṇaṃ anukkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikaṃ nāma. | 5.(vii) He skips alternate jhānas without skipping the kasiṇas in the following way: having first attained the first jhāna in the earth kasiṇa, he attains the third jhāna in that same kasiṇa, and after that, having removed [the kasiṇa (X.6), he attains] the base consisting of boundless space, after that the base consisting of nothingness. This is called skipping jhānas. | |
| Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā. | And that based on the water kasiṇa, etc., should be construed similarly. | |
| Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti iminā nayena jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikaṃ nāma. | (viii) When he skips alternate kasiṇas without skipping jhānas in the following way: having attained the first jhāna in the earth kasiṇa, he again attains that same jhāna in the fire kasiṇa and then in the blue kasiṇa and then in the red kasiṇa, this is called skipping kasiṇas. | |
| Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tato tejokasiṇe tatiyaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikaṃ nāma. | (ix) When he skips both jhānas and kasiṇas in the following way: having attained the first jhāna in the earth kasiṇa, he next attains the third in the fire kasiṇa, next the base consisting of boundless space after removing the blue kasiṇa, next the base consisting of nothingness [arrived at] from the red kasiṇa, this is called skipping jhānas and kasiṇas. | |
| Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikaṃ nāma. | 6.(x) Attaining the first jhāna in the earth kasiṇa [375] and then attaining the others in that same kasiṇa is called transposition of factors. | |
| Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tadeva āpokasiṇe - pe - tadeva odātakasiṇeti evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāma. | (xi) Attaining the first jhāna in the earth kasiṇa and then that same jhāna in the water kasiṇa … in the white kasiṇa is called transposition of object. | |
| Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ ekantarikavasena aṅgānañca ārammaṇānañca saṅkamanaṃ aṅgārammaṇasaṅkantikaṃ nāma. | (xii) Transposition of object and factors together takes place in the following way: he attains the first jhāna in the earth kasiṇa, the second jhāna in the water kasiṇa, the third in the fire kasiṇa, the fourth in the air kasiṇa, the base consisting of boundless space by removing the blue kasiṇa, the base consisting of boundless consciousness [arrived at] from the yellow kasiṇa, the base consisting of nothingness from the red kasiṇa, and the base consisting of neither perception nor non-perception from the white kasiṇa. This is called transposition of factors and object. | |
| Paṭhamaṃ jhānaṃ pana pañcaṅgikanti vavatthapetvā dutiyaṃ tivaṅgikaṃ, tatiyaṃ duvaṅgikaṃ, tathā catutthaṃ ākāsānañcāyatanaṃ - pe - nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma. | 7.(xiii) The defining of only the jhāna factors by defining the first jhāna as five- factored, the second as three-factored, the third as two-factored, and likewise the fourth, the base consisting of boundless space, … and the base consisting of neither perception nor non-perception, is called definition of factors. | |
| Tathā idaṃ pathavīkasiṇanti vavatthapetvā idaṃ āpokasiṇaṃ - pe - idaṃ odātakasiṇanti evaṃ ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma. | (xiv) Likewise, the defining of only the object as “This is the earth kasiṇa,” “This is the water kasiṇa” … “This is the white kasiṇa,” is called definition of object. | |
| Aṅgārammaṇavavatthāpanampi eke icchanti. | Some would also have “defining of factors and object”; | |
| Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti. | but since that is not given in the commentaries it is certainly not a heading in the development. | |
| 367.Imehi pana cuddasahi ākārehi cittaṃ aparidametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. | 8. It is not possible for a meditator to begin to accomplish transformation by supernormal powers unless he has previously completed his development by controlling his mind in these fourteen ways. | |
| Ādikammikassa hi kasiṇaparikammampi bhāro, satesu sahassesu vā ekova sakkoti. | Now, the kasiṇa preliminary work is difficult for a beginner and only one in a hundred or a thousand can do it. | |
| Katakasiṇaparikammassa nimittuppādanaṃ bhāro, satesu sahassesu vā ekova sakkoti. | The arousing of the sign is difficult for one who has done the preliminary work and only one in a hundred or a thousand can do it. | |
| Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. | To extend the sign when it has arisen and to reach absorption is difficult and only one in a hundred or a thousand can do it. | |
| Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro, satesu sahassesu vā ekova sakkoti. | To tame one’s mind in the fourteen ways after reaching absorption is difficult and only one in a hundred or a thousand can do it. | |
| Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. | The transformation by supernormal power after training one’s mind in the fourteen ways is difficult and only one in a hundred or a thousand can do it. | |
| Vikubbanappattassāpi khippanisantibhāvo nāma bhāro, satesu sahassesu vā ekova khippanisantī hoti. | Rapid response after attaining transformation is difficult and only one in a hundred or a thousand can do it. | |
| Therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. | 9. Like the Elder Rakkhita who, eight years after his full admission to the Order, was in the midst of thirty thousand bhikkhus possessing supernormal powers who had come to attend upon the sickness of the Elder Mahā-Rohaṇa- Gutta at Therambatthala. | |
| Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva. | His feat is mentioned under the earth kasiṇa (IV.135). | |
| Taṃ panassānubhāvaṃ disvā thero āha "āvuso, sace rakkhito nābhavissa sabbe garahappattā assāma 'nāgarājānaṃ rakkhituṃ nāsakkhiṃsū'ti. | Seeing his feat, an elder said, “Friends, if Rakkhita had not been there, we should have been put to shame. [It could have been said], ‘They were unable to protect the royal nāga.’ | |
| Tasmā attanā gahetvā vicaritabbaṃ āvudhaṃ nāma malaṃ sodhetvāva gahetvā vicarituṃ vaṭṭatī"ti. | So we ourselves ought to go about [with our abilities perfected], just as it is proper (for soldiers) to go about with weapons cleaned of stains.” | |
| Te therassa ovāde ṭhatvā tiṃsasahassāpi bhikkhū khippanisantino ahesuṃ. | The thirty thousand bhikkhus heeded the elder’s advice and achieved rapid response. | |
| Khippanisantiyāpi ca sati parassa patiṭṭhābhāvo bhāro, satesu sahassesu vā ekova hoti, giribhaṇḍavāhanapūjāya mārena aṅgāravasse pavattite ākāse pathaviṃ māpetvā aṅgāravassaparittārako thero viya. | 10. And helping another after acquiring rapidity in responding is difficult and only one in a hundred or a thousand can do it. Like the elder who gave protection against the rain of embers by creating earth in the sky, when the rain of embers was produced by Māra at the Giribhaṇḍavahana offering. 2 |
Comm. NT: 2. Giribhaṇḍavahanapūjā: Vism-mhṭ (p. 375) says:
Mentioned in A-a to AN 1:1; M-a II 398; and Mahāvaṃsa XXXIV.81. Все комментарии (1) |
| Balavapubbayogānaṃ pana buddhapaccekabuddhaaggasāvakādīnaṃ vināpi iminā vuttappakārena bhāvanānukkamena arahattapaṭilābheneva idañca iddhivikubbanaṃ aññe ca paṭisambhidādibhedā guṇā ijjhanti. | 11. It is only in Buddhas, Paccekabuddhas, chief disciples, etc., who have vast previous endeavour behind them, that this transformation by supernormal power and other such special qualities as the discriminations are brought to success simply with the attainment of Arahantship and without the progressive course of development of the kind just described. | |
| Tasmā yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti, yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti, evameva ādikammikena imehi cuddasahākārehi cittaṃ paridametvā chandasīsacittasīsavīriyasīsavīmaṃsāsīsasamāpajjanavasena ceva āvajjanādivasībhāvavasena ca muduṃ kammaññaṃ katvā iddhividhāya yogo karaṇīyo. | 12. So just as when a goldsmith wants to make some kind of ornament, he does so only after making the gold malleable and wieldy by smelting it, etc., and just as when a potter wants to make some kind of vessel, he does so only after making the clay well kneaded and malleable, a beginner too must likewise prepare for the kinds of supernormal powers by controlling his mind in these fourteen ways; and he must do so also by making his mind malleable and wieldy both by attaining under the headings of zeal, consciousness, energy, and inquiry,3 and by mastery in adverting, and so on. |
Comm. NT: 3. These are the four headings of the roads to power (see §50). Все комментарии (1) |
| Pubbahetusampannena pana kasiṇesu catutthajjhānamatte ciṇṇavasināpi kātuṃ vaṭṭati. | But one who already has the required condition for it owing to practice in previous lives needs only prepare himself by acquiring mastery in the fourth jhāna in the kasiṇas. | |
| Yathā panettha yogo kātabbo, taṃ vidhiṃ dassento bhagavā "so evaṃ samāhite citte"tiādimāha. | 13. Now, the Blessed One showed how the preparation should be done in saying, “When his concentrated mind,” and so on. | |
| 368.Tatrāyaṃ pāḷinayānusāreneva vinicchayakathā. | Here is the explanation, which follows the text (see §2). | |
| Tattha soti so adhigatacatutthajjhāno yogī. | Herein, he is a meditator who has attained the fourth jhāna. | |
| Evanti catutthajjhānakkamanidassanametaṃ. | Thus signifies the order in which the fourth jhāna comes; | |
| Iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. | having obtained the fourth jhāna in this order beginning with attaining the first jhāna, is what is meant. | |
| Samāhiteti iminā catutthajjhānasamādhinā samāhite. | Concentrated: concentrated by means of the fourth jhāna. | |
| Citteti rūpāvacaracitte. | Mind: fine-material-sphere consciousness. | |
| Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. | 14. But as to the words “purified,” etc., it is purified by means of the state of mindfulness purified by equanimity. | |
| Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. | It is bright precisely because it is purified; it is limpid (see A I 10), is what is meant. | |
| Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. | It is unblemished since the blemishes consisting of greed, etc., are eliminated by the removal of their conditions consisting of bliss, and the rest. | |
| Anaṅgaṇattāyeva vigatūpakkilese. | It is rid of defilement precisely because it is unblemished; | |
| Aṅgaṇena hi taṃ cittaṃ upakkilissati. | for it is by the blemish that the consciousness becomes defiled. | |
| Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. | It has become malleable because it is well developed; it suffers mastery, is what is meant, | |
| Vase vattamānaṃ hi cittaṃ mudunti vuccati. | for consciousness that suffers mastery is called “malleable.” | |
| Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. | It is wieldy (kammanīya) precisely because it is malleable; it suffers being worked (kammakkhama), is fit to be worked (kammayogga), is what is meant. | |
| Muduṃ hi cittaṃ kammaniyaṃ hoti sudantamiva suvaṇṇaṃ, tañca ubhayampi subhāvitattāyevāti. | 15. For a malleable consciousness is wieldy, like well-smelted gold; and it is both of these because it is well developed, | |
| Yathāha "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta"nti (a. ni. 1.22). | according as it is said: “Bhikkhus, I do not see anyone thing that, when developed and cultivated, becomes so malleable and wieldy as does the mind” (A I 9). | |
| Etesu parisuddhabhāvādīsu ṭhitattā ṭhite. | 16. It is steady because it is steadied in this purifiedness, and the rest. | |
| Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. | It is attained to imperturbability (āneñjappatta) precisely because it is steady; it is motionless, without perturbation (niriñjana), is what is meant. | |
| Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite. | Or alternatively, it is steady because steady in its own masterability through malleability and wieldiness, | |
| Saddhādīhi pariggahitattā āneñjappatte. | and it is attained to imperturbability because it is reinforced by faith, and so on. | |
| Saddhāpariggahitaṃ hi cittaṃ assaddhiyena na iñjati. | 17. For consciousness reinforced by faith is not perturbed by faithlessness; | |
| Vīriyapariggahitaṃ kosajjena na iñjati. | when reinforced by energy, it is not perturbed by idleness; | |
| Satipariggahitaṃ pamādena na iñjati. | when reinforced by mindfulness, it is not perturbed by negligence; | |
| Samādhipariggahitaṃ uddhaccena na iñjati. | when reinforced by concentration, it is not perturbed by agitation; | |
| Paññāpariggahitaṃ avijjāya na iñjati. | when reinforced by understanding, it is not perturbed by ignorance; | |
| Obhāsagataṃ kilesandhakārena na iñjati. | and when illuminated, it is not perturbed by the darkness of defilement. | |
| Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ hoti. | So when it is reinforced by these six states, it is attained to imperturbability. | |
| Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya. | 18. Consciousness possessing these eight factors in this way is susceptible of being directed to the realization by direct-knowledge of states realizable by direct-knowledge. | |
| Aparo nayo, catutthajjhānasamādhinā samāhite. | 19. Another method: It is concentrated by means of fourth-jhāna concentration. | |
| Nīvaraṇadūrabhāvena parisuddhe. | It is purified by separation from the hindrances. | |
| Vitakkādisamatikkamena pariyodāte. | It is bright owing to the surmounting of applied thought and the rest. | |
| Jhānapaṭilābhapaccayānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. | It is unblemished owing to absence of evil wishes based on the obtainment of jhāna.4 |
Comm. NT: 4. I.e. one wants it to be known that he can practice jhāna. Все комментарии (1) |
| Abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena vigatūpakkilese. | It is rid of defilement owing to the disappearance of the defilements of the mind consisting in covetousness, etc.; | |
| Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. | and both of these should be understood according to the Anaṅgaṇa Sutta (MN 5) and the Vattha Sutta (MN 7). | |
| Vasippattiyā mudubhūte. | It is become malleable by masterability. | |
| Iddhipādabhāvūpagamena kammaniye. | It is wieldy by reaching the state of a road to power (§50). | |
| Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhite āneñjappatte. | It is steady and attained to imperturbability by reaching the refinement of completed development; | |
| Yathā āneñjappattaṃ hoti, evaṃ ṭhiteti attho. | the meaning is that according as it has attained imperturbability so it is steady. | |
| Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtanti. | And the consciousness possessing these eight factors in this way is susceptible of being directed to the realization by direct-knowledge of states realizable by direct-knowledge, since it is the basis, the proximate cause, for them. |