[176] Which are the states that are good? When, that he may attain to the heavens of Form, he cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas, and so, by earth-gazing, enters into and abides in the First Jhana . . . progress being painful and intuition sluggish-then the contact1. . . the balance that arises-these . . . are states that are good. [177]2 . . . [...] when ... he . . . so enters into and abides in the First Jhana progress being painful, but intuition quick. [178] . . . [o] when . . . he . . . so enters into and abides in the First Jhana intuition sluggish... . . progress being easy, but [179]... [or] when... he... so enters into and abides in the First Jhana. . . progress being easy and intuition quick-then the contact, etc. . . . ... the balance that arises-these . . . are states that are good. respectively of the individual student (Asl. 182-184). See the double explanation in A. ii. 149-152, where the swiftness or sluggishness of intuition in both accounts depends on the acuteness or flabbiness of the five faculties of faith, energy, mindfulness, concentration, wisdom. The ease or difficulty in self-abstraction depends, in the first explanation, on whether the student is by nature passionate, malignant, dull, or the reverse of these three. In the Second account progress is painful if he have filled his consciousness with the disciplinary concepts of the Foul Things (ride below, § 263), Disgust with the World, Impermanence and Death; easy if he simply work out the Four Jhanas. On the varying import of abhinna (which occurs in no other connexion in the present work), see 'Dialogues of the Buddha,' i. 62. On upacara and appana, see 'Yogavacara's Manual,' p. xi. We shall probably learn more about the whole procedure when the Vi-uddhi Magga and the Vibhanga are edited. 1 Cf. § 1. The same question is to be understood as repeated in each section. [180] These four combinations are repeated in the case of the 2nd to the 4th Jhanas on the Fourfold System, and of the 2nd to the 5th on the Firefold System. [Here end] the Four Modes of Progress. [) The Four Objects of Thought (cattari arammaņā ni).]1 [181] Which are the states that are good? When, that he may attain to the heavens of Form, he cultivates the way thereto, and so, aloof from sensuous appetites, aloof from evil ideas, by earth-gazing, enters into and abides in the First Jhana (the first rapt meditation), wherein conception works and thought discursive, which is born of solitude, and is full of joy and ease, but which is limited, and has a limited object of thought-then the contact... the balance that arises-these that are good. [182]. [or] when . the First Jhana3 are states is limited, but has an object of thought capable of infinite extension .. [183] capable of infinite extension, but has a limited object of thought... [184] . · [or] when . . . the First Jhana . . . is capable of infinite extension, and has an object of thought capable of infinite extension-then the contact, etc. . . . the balance that arises, these . . . are states that are good. 1 That is to say, the percepts or concepts on which the student, in seeking to induce Jhana, fixes his attention are here classified as having the potentiality to induce a weak or a lofty mood of rapt contemplation. Buddhaghosa describes the former kind of object as having the shallowness of a mere basket or dish (Asl. 184). See also below, SS 1019-1024. 2 Cf. § 1. 3 In the following condensed passages the question and answer in the text respectively coincides with and commences like the precedent given in § 181. [185] These four combinations are repeated in the case of the 2nd to the 4th Jhanas on the Fourfold System, and of the 1st to the 5th Jhanas on the Firefold System. [Here end] the Four Objects of Thought. [(c) (= e and ‹) The Sixteenfold Combination (soļasakkhattukam).] [186] Which are the states that are good? When, that he may attain to the heavens of Form, he cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas, and so, by earth-gazing, enters into and abides in the first Jhana where progress is painful and intuition sluggish, [190]... [or] where progress is painful, but intuition is quick, 1 which is limited, and has a limited object of thought... [187]... [or] which is limited, but has an object of thought capable of infinite extension ... In the text, $ 185, after pathamam jhanam read pe... pancaman jhanam. So K. Cf. § 180. Again, after avikkhepo hoti supply... pe... ре. [194] . . . [or] where pro[or] where progress is easy, but intuition sluggish, [198]. [or] where progress is easy and intuition quick, which is limited, and has a limited object of thought [195] ... [or] . . . etc. [Continue for $$ 195-197 as above.] which is limited, and has a limited object of thought... [199] [Continue for §§ 199201 as above.] [202] [These sixteen combinations are repeated in the case of the 2nd to the 4th Jhanas on the Fourfold System, and of the 1st to the 5th Jhanas on the Fivefold System.] [Here ends] the Sixteenfold Combination. [2. The Remaining Seven Artifices which may also be developed in sixteenfold combination (atthakasiņam solasakkhattukam).]2 In the text supply parittam before parittaram manam. The first artifice for the induction of Jhana having been that of earth-gazing (see above, passim). In the Sutta Pitaka-viz., in the Maha Sakuludayi-Sutta (M. ii., p. 14), and in the Jhana Vagga (A. i. 41)—ten kasiņas are enumerated, those omitted in the Dhammasangani being the kasiņas of intellection (viññāņa) and space (akasa). The fact of the omission and the nature of the two omitted kasiņas are commented on by Buddhaghosa (Asl. 186). He explains the omission of the former by its being identical with the second of the four Aruppajhānāni given in §§ 265-268, and that of the latter through its ambiguity. For either it amounts to the 'yellow' kasiņa (sun-lit space), or it amounts to the first Aruppajhāna ($ 265). The Ceylon tradition has ten kasiņas also, but admits aloka (light) instead of viññāṇa. And it includes yet another quasi-kasina in the shape of a bhuta-kasiņa, or the four elements taken collectively, after each has been い [203] Which are the states that are good? When, that he may attain to the heavens of Form, he cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas, and so, by the artifice of enters into and abides in the First Jhana... then the contact, etc., that arises-these . . . are states that are good. [Here ends] the Sixteenfold Combination in the case of the seven remaining artifices for induction. [II. The Stations of Mastery (abhibhayatanani). (a and b) Fourfold and Fivefold Jhana.] [201] Which are the states that are good? When, that he may attain to the heavens of Form, he separately dwelt upon. See Yogavacara's Manual, 1896,' PP. 48-52. Eight 'stations' or 'positions of mastery' are given in the Maha-parinibbana-Sutta (pp. 28, 29; see S. B. E. xi. 49, 50, and in A. iv. 305), but the formule of the first four differ slightly from those in our text. The Cy. draws attention to this discrepancy (Asl. 189). In the Suttanta the asthetic aspect of the objects perceived is taken into account in all four stations, the specific difference replacing it in two of them being the conscious dwelling on some part of one's own bodily frame or rupaskandha. In the Dhamma-angani this consciousness is excluded from all the stations. To teach by way of its inclusion and exclusion is called merely a jeu d'esprit in the Master's discourse' (desana-vilasa-mattam eva). See following note. |