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368.Tatrāyaṃ pāḷinayānusāreneva vinicchayakathā.
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Here is the explanation, which follows the text (see §2).
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Tattha soti so adhigatacatutthajjhāno yogī.
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Herein, he is a meditator who has attained the fourth jhāna.
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Evanti catutthajjhānakkamanidassanametaṃ.
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Thus signifies the order in which the fourth jhāna comes;
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Iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti.
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having obtained the fourth jhāna in this order beginning with attaining the first jhāna, is what is meant.
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Samāhiteti iminā catutthajjhānasamādhinā samāhite.
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Concentrated: concentrated by means of the fourth jhāna.
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Citteti rūpāvacaracitte.
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Mind: fine-material-sphere consciousness.
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Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe.
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14. But as to the words “purified,” etc., it is purified by means of the state of mindfulness purified by equanimity.
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Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti.
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It is bright precisely because it is purified; it is limpid (see A I 10), is what is meant.
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Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe.
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It is unblemished since the blemishes consisting of greed, etc., are eliminated by the removal of their conditions consisting of bliss, and the rest.
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Anaṅgaṇattāyeva vigatūpakkilese.
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It is rid of defilement precisely because it is unblemished;
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Aṅgaṇena hi taṃ cittaṃ upakkilissati.
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for it is by the blemish that the consciousness becomes defiled.
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Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti.
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It has become malleable because it is well developed; it suffers mastery, is what is meant,
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Vase vattamānaṃ hi cittaṃ mudunti vuccati.
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for consciousness that suffers mastery is called “malleable.”
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Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti.
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It is wieldy (kammanīya) precisely because it is malleable; it suffers being worked (kammakkhama), is fit to be worked (kammayogga), is what is meant.
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Muduṃ hi cittaṃ kammaniyaṃ hoti sudantamiva suvaṇṇaṃ, tañca ubhayampi subhāvitattāyevāti.
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15. For a malleable consciousness is wieldy, like well-smelted gold; and it is both of these because it is well developed,
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Yathāha "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta"nti (a. ni. 1.22).
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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).
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