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english - Nyanamoli thera |
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Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ.
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155. Of course, applied and sustained thought have already been stilled in the second jhāna, too. However, this is said in order to show the path to this third jhāna and in order to recommend it.
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Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati, nūna vitakkavicāravūpasamo maggo imassa jhānassāti.
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For when “with the stilling of applied and sustained thought” is said, it is declared that the path to this jhāna is necessarily by the stilling of applied and sustained thought.
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Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ "pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā"ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti.
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And just as, although mistaken view of individuality, etc., are not abandoned in the attaining of the third noble path [but in the first], yet when it is recommended by describing their abandonment thus, “With the abandoning of the five lower fetters” (A I 232), [160] then it awakens eagerness in those trying to attain that third noble path— so too, when the stilling of applied and sustained thought is mentioned, though they are not actually stilled here [but in the second], this is a recommendation.
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Tenāyamattho vutto "pītiyā ca samatikkamā vitakkavicārānañca vūpasamā"ti.
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Hence the meaning expressed is this: “With the surmounting of happiness and with the stilling of applied and sustained thought. ”
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