DN 18 pali commentary on implicit jhana section. What does it say?

This section excerpted from DN 18, are clearly talking about using vitakka in sati-sambojjhanga to activate the 7sb awakening factor sequence straight into the 4 jhanas. Can someone fluent in pali summarize what the pali commentary says, and partially translate the phrases where it gets tied to which jhana?

7. The Three Openings

7. Tividhaokāsādhigama	7. The Three Openings
“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya.	“What do the good gods of the Thirty-Three think about how much the Buddha has understood the three opportunities for achieving happiness?
Katame tayo?	What three?
Idha bho ekacco saṃsaṭṭho viharati kāmehi saṃsaṭṭho akusalehi dhammehi.	First, take someone who lives mixed up with sensual pleasures and unskillful qualities.
So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati.	After some time they hear the noble teaching, properly attend to how it applies to them, and practice accordingly.
So ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ asaṃsaṭṭho viharati kāmehi asaṃsaṭṭho akusalehi dhammehi.	They live aloof from sensual pleasures and unskillful qualities.
Tassa asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.	That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha;	like the joy that’s born from gladness.
evameva kho, bho, asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.
Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.	This is the first opportunity for achieving happiness.
Puna caparaṃ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti.	Next, take someone whose coarse physical, verbal, and mental processes have not died down.
So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati.	After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
Tassa ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti.	Their coarse physical, verbal, and mental processes die down.
Tassa oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.	That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha;	like the joy that’s born from gladness.
evameva kho bho oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.
Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.	This is the second opportunity for achieving happiness.
Puna caparaṃ, bho, idhekacco ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti.	Next, take someone who doesn’t truly understand what is skillful and what is unskillful,
‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ nappajānāti.	what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright.
So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati.	After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
So ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ, ‘idaṃ kusalan’ti yathābhūtaṃ pajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ pajānāti.	They truly understand what is skillful and what is unskillful, and so on.
‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ pajānāti.
Tassa evaṃ jānato evaṃ passato avijjā pahīyati, vijjā uppajjati.	Knowing and seeing like this, ignorance is given up and knowledge arises.
Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.	That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha;	like the joy that’s born from gladness.
evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.
Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya.	This is the third opportunity for achieving happiness.
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti.	These are the three opportunities for achieving happiness that have been understood by the Buddha.”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha,	That is the topic on which Brahmā Sanaṅkumāra spoke.
imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi:	And having spoken about that, he addressed the gods of the Thirty-Three:

   ♦  tividhaokāsādhigamavaṇṇanā

♦ 288. sukhassādhigamāyāti jhānasukhassa maggasukhassa phalasukhassa ca adhigamāya. saṃsaṭṭhoti sampayuttacitto. ariyadhammanti ariyena bhagavatā buddhena desitaṃ dhammaṃ. suṇātīti satthu sammukhā bhikkhubhikkhunīādīhi vā desiyamānaṃ suṇāti. yoniso manasikarotīti upāyato pathato kāraṇato ‘aniccan’tiādivasena manasi karoti. “yoniso manasikāro nāma upāyamanasikāro pathamanasikāro, anicce aniccanti dukkhe dukkhanti anattani anattāti asubhe asubhanti saccānulomikena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro, ayaṃ vuccati yonisomanasikāro”ti. evaṃ vutte yonisomanasikāre kammaṃ ārabhatīti attho. asaṃsaṭṭhoti vatthukāmehipi kilesakāmehipi asaṃsaṭṭho viharati. uppajjati sukhanti uppajjati paṭhamajjhānasukhaṃ. sukhā bhiyyo somanassanti samāpattito vuṭṭhitassa jhānasukhapaccayā aparāparaṃ somanassaṃ uppajjati. pamudāti tuṭṭhākārato dubbalapīti. pāmojjanti balavataraṃ pītisomanassaṃ. paṭhamo okāsādhigamoti paṭhamajjhānaṃ pañcanīvaraṇāni vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā “paṭhamo okāsādhigamo”ti vuttaṃ.

♦ oḷārikāti ettha kāyavacīsaṅkhārā tāva oḷārikā hontu, cittasaṅkhārā kathaṃ oḷārikāti? appahīnattā. kāyasaṅkhārā hi catutthajjhānena pahīyanti, vacīsaṅkhārā dutiyajjhānena, cittasaṅkhārā nirodhasamāpattiyā. iti kāyavacīsaṅkhāresu pahīnesupi te tiṭṭhantiyevāti pahīne upādāya appahīnattā oḷārikā nāma jātā. sukhanti nirodhā vuṭṭhahantassa uppannaṃ catutthajjhānikaphalasamāpattisukhaṃ. sukhā bhiyyo somanassati phalasamāpattito vuṭṭhitassa aparāparaṃ somanassaṃ. dutiyo okāsādhigamoti catutthajjhānaṃ sukhaṃ dukkhaṃ vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā “dutiyo okāsādhigamo”ti vuttaṃ. dutiyatatiyajjhānāni panettha catutthe gahite gahitāneva hontīti visuṃ na vuttānīti.

♦ idaṃ kusalantiādīsu kusalaṃ nāma dasakusalakammapathā. akusalanti dasākusalakammapathā. sāvajjadukādayopi etesaṃ vaseneva veditabbā. sabbañceva panetaṃ kaṇhañca sukkañca sappaṭibhāgañcāti kaṇhasukkasappaṭibhāgaṃ. nibbānameva hetaṃ appaṭibhāgaṃ. avijjā pahīyatīti vaṭṭapaṭicchādikā avijjā pahīyati. vijjā uppajjatīti arahattamaggavijjā uppajjati. sukhanti arahattamaggasukhañceva phalasukhañca. sukhā bhiyyo somanassanti phalasamāpattito vuṭṭhitassa aparāparaṃ somanassaṃ. tatiyo okāsādhigamoti arahattamaggo sabbakilese vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā “tatiyo okāsādhigamo”ti vutto. sesamaggā pana tasmiṃ gahite antogadhā evāti visuṃ na vuttā.

♦ ime pana tayo okāsādhigamā aṭṭhatiṃsārammaṇavasena vitthāretvā kathetabbā. kathaṃ? sabbāni ārammaṇāni visuddhimagge vuttanayeneva upacāravasena ca appanāvasena ca vavatthapetvā catuvīsatiyā ṭhānesu paṭhamajjhānaṃ “paṭhamo okāsādhigamo”ti kathetabbaṃ. terasasu ṭhānesu dutiyatatiyajjhānāni, pannarasasu ṭhānesu catutthajjhānañca nirodhasamāpattiṃ pāpetvā “dutiyo okāsādhigamo”ti kathetabbaṃ. dasa upacārajjhānāni pana maggassa padaṭṭhānabhūtāni tatiyaṃ okāsādhigamaṃ bhajanti. apica tīsu sikkhāsu adhisīlasikkhā paṭhamaṃ okāsādhigamaṃ bhajati, adhicittasikkhā dutiyaṃ, adhipaññāsikkhā tatiyanti evaṃ sikkhāvasenapi kathetabbaṃ. sāmaññaphalepi cūḷasīlato yāva paṭhamajjhānā paṭhamo okāsādhigamo, dutiyajjhānato yāva nevasaññānāsaññāyatanā dutiyo, vipassanāto yāva arahattā tatiyo okāsādhigamoti evaṃ sāmaññaphalasuttantavasenapi kathetabbaṃ. tīsu pana piṭakesu vinayapiṭakaṃ paṭhamaṃ okāsādhigamaṃ bhajati, suttantapiṭakaṃ dutiyaṃ, abhidhammapiṭakaṃ tatiyanti evaṃ piṭakavasenapi kathetabbaṃ.

♦ pubbe kira mahātherā vassūpanāyikāya imameva suttaṃ paṭṭhapenti. kiṃ kāraṇā? tīṇi piṭakāni vibhajitvā kathetuṃ labhissāmāti. tepiṭakena hi samodhānetvā kathentassa dukkathitanti na sakkā vattuṃ. tepiṭakaṃ bhajāpetvā kathitameva idaṃ suttaṃ sukathitaṃ hotīti.

Bonus question: 

under the iddhipada section, same DN 18 sutta, what is the commentary saying exactly, about the jhana and upacara jhana?

6. Developing the Bases of Psychic Power

6. Bhāvitaiddhipāda	6. Developing the Bases of Psychic Power
“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.	“What do the good gods of the Thirty-Three think about how much the four bases of psychic power have been clearly described by the Blessed One—the one who knows and sees, the perfected one, the fully awakened Buddha—for the multiplication, generation, and transformation of corporeal forms through psychic power?
Katame cattāro?	What four?
Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	It’s when a mendicant develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
Cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.	These are the four bases of psychic power that have been clearly described by the Buddha, for the multiplication, generation, and transformation of corporeal forms through psychic power.
Ye hi keci bho atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.	All the ascetics and brahmins in the past,
Yepi hi keci bho anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.	future,
Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.	or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power.
Passanti no, bhonto devā tāvatiṃsā, mamapimaṃ evarūpaṃ iddhānubhāvan”ti?	Gentlemen, do you see such psychic might and power in me?”
“Evaṃ, mahābrahme”ti.	“Yes, Great Brahmā.”
“Ahampi kho bho imesaṃyeva catunnañca iddhipādānaṃ bhāvitattā bahulīkatattā evaṃ mahiddhiko evaṃmahānubhāvo”ti.	“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha.	That is the topic on which Brahmā Sanaṅkumāra spoke.
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi:	And having spoken about that, he addressed the gods of the Thirty-Three:

 ♦  bhāvitaiddhipādavaṇṇanā

♦ 287. yāvasupaññattā cime tena bhagavatāti tena mayhaṃ satthārā bhagavatā yāva supaññattā yāva sukathitā. iddhipādāti ettha ijjhanaṭṭhena iddhi, patiṭṭhānaṭṭhena pādāti veditabbā. iddhipahutāyāti iddhipahonakatāya. iddhivisavitāyāti iddhivipajjanabhāvāya, punappunaṃ āsevanavasena ciṇṇavasitāyāti vuttaṃ hoti. iddhivikubbanatāyāti iddhivikubbanabhāvāya, nānappakārato katvā dassanatthāya. chandasamādhippadhānasaṅkhārasamannāgatantiādīsu chandahetuko chandādhiko vā samādhi chandasamādhi, kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. padhānabhūtā saṅkhārā padhānasaṅkhārā. catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. samannāgatanti chandasamādhinā ca padhānasaṅkhārena ca upetaṃ. iddhipādanti nipphattipariyāyena ijjhanaṭṭhena vā, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhyaṃ gatānaṃ abhiññācittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūto sesacittacetasikarāsīti attho. vuttañhetaṃ — “iddhipādoti tathābhūtassa vedanākkhandho, saññākkhandho, saṅkhārakkhandho viññāṇakkhandho”ti (vibha. 434). iminā nayena sesesupi attho veditabbo. yatheva hi chandaṃ adhipatiṃ karitvā paṭiladdhasamādhi chandasamādhīti vutto, evaṃ vīriyaṃ, cittaṃ, vīmaṃsaṃ adhipatiṃ karitvā paṭiladdhasamādhi vīmaṃsāsamādhīti vuccati. apica upacārajjhānaṃ pādo, paṭhamajjhānaṃ iddhi. saupacāraṃ paṭhamajjhānaṃ pādo, dutiyajjhānaṃ iddhīti evaṃ pubbabhāge pādo, aparabhāge iddhīti evamettha attho veditabbo. vitthārena iddhipādakathā visuddhimagge ca vibhaṅgaṭṭhakathāya ca vuttā.

♦ keci pana “nipphannā iddhi. anipphanno iddhipādo”ti vadanti, tesaṃ vādamaddanatthāya abhidhamme uttaracūḷikavāro nāma ābhato — “cattāro iddhipādā chandiddhipādo, vīriyiddhipādo, cittiddhipādo, vīmaṃsiddhipādo. tattha katamo chandiddhipādo? idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati dukkhāpaṭipadaṃ dandhābhiññaṃ. yo tasmiṃ samaye chando chandikatā kattukamyatā kusalo dhammacchando, ayaṃ vuccati chandiddhipādo, avasesā dhammā chandiddhipādasampayuttā”ti (vibha. 458). ime pana lokuttaravaseneva āgatā. tattha raṭṭhapālatthero chandaṃ dhuraṃ katvā lokuttaraṃ dhammaṃ nibbattesi. soṇatthero vīriyaṃ dhuraṃ katvā, sambhūtatthero cittaṃ dhuraṃ katvā, āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvāti.

♦ tattha yathā catūsu amaccaputtesu ṭhānantaraṃ patthetvā rājānaṃ upanissāya viharantesu eko upaṭṭhāne chandajāto rañño ajjhāsayañca ruciñca ñatvā divā ca ratto ca upaṭṭhahanto rājānaṃ ārādhetvā ṭhānantaraṃ pāpuṇi. yathā so, evaṃ chandadhurena lokuttaradhammanibbattako veditabbo.

♦ eko pana — “divase divase upaṭṭhātuṃ ko sakkoti, uppanne kicce parakkamena ārādhessāmī”ti kupite paccante raññā pahito parakkamena sattumaddanaṃ katvā ṭhānantaraṃ pāpuṇi. yathā so, evaṃ vīriyadhurena lokuttaradhammanibbattako veditabbo.

♦ eko — “divase divase upaṭṭhānampi urena sattisarapaṭicchannampi bhāroyeva, mantabalena ārādhessāmī”ti khattavijjāya kataparicayattā mantasaṃvidhānena rājānaṃ ārādhetvā ṭhānantaraṃ pāpuṇāti. yathā so, evaṃ cittadhurena lokuttaradhammanibbattako veditabbo.

♦ aparo — “kiṃ imehi upaṭṭhānādīhi, rājāno nāma jātisampannassa ṭhānantaraṃ denti, tādisassa dento mayhaṃ dassatī”ti jātisampattimeva nissāya ṭhānantaraṃ pāpuṇi, yathā so, evaṃ suparisuddhaṃ vīmaṃsaṃ nissāya vīmaṃsadhurena lokuttaradhammanibbattako veditabbo.

♦ anekavihitanti anekavidhaṃ. iddhividhanti iddhikoṭṭhāsaṃ.

what does DN 18 pali commentary say about the implicit jhana passage?

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Post by frank k » Sun Feb 16, 2020 1:29 pm

https://notesonthedhamma.blogspot.com/2 ... hana.html