13.

Connected Discourses on Meditative Absorption

1.

Commentary on the Discourse on Attainment Rooted in Concentration

662. In the first of the Jhānasaṃyutta, "skilled in concentration" means skilled in defining the factors thus: the first meditative absorption consists of five factors, the second consists of three factors. "Not skilled in attainment regarding concentration" means one is unable to enter meditative absorption having gladdened and made the mind pliant. The remaining terms too should be understood by this method.

2-55.

Commentary on the Discourse on Duration Rooted in Concentration and So On

663-716. In the second and so on, "not skilled in duration regarding concentration" means unskilled in maintaining meditative absorption; he is unable to maintain the meditative absorption for even the duration of seven or eight finger-snaps. "Not skilled in emergence regarding concentration" means unskilled in emerging from meditative absorption; he is unable to emerge according to a predetermined limit. "Not skilled in pliancy regarding concentration" means unskilled in gladdening the mind and making it pliant. "Not skilled in the object regarding concentration" means unskilled in the circular meditation objects. "Not skilled in the resort regarding concentration" means unskilled in both the resort of the meditation subject and the resort of the alms round. "Not skilled in resolution regarding concentration" means unskilled in directing the meditation subject. "Not one who acts carefully regarding concentration" means he is not one who acts carefully in attaining meditative absorption. "Not one who acts with perseverance regarding concentration" means he is not one who acts constantly for the attainment of absorption; he does so only occasionally. "Not one who acts suitably regarding concentration" means he is unable to fulfil the supporting factors suitable for concentration. Beyond that, sets of four were stated by combining with the terms beginning with attainment and so on. Their meaning should be understood in the manner already stated. But here the entire Jhānasaṃyutta is spoken of only by way of mundane meditative absorption.

The commentary on the Jhāna Saṃyutta is finished.

Thus in the Sāratthappakāsinī, the Commentary on the Saṃyutta Nikāya,

the commentary on the Khandha Vagga is finished.

The second part of the Commentary on the Saṃyutta Nikāya.