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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. Tividhaokāsādhigama
7. The Three Openings
“Taį¹ƒ kiį¹ƒ maƱƱanti, bhonto devā tāvatiį¹ƒsā, yāvaƱcidaį¹ƒ 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 saį¹ƒsaį¹­į¹­ho viharati kāmehi saį¹ƒsaį¹­į¹­ho akusalehi dhammehi.
First, take someone who lives mixed up with sensual pleasures and unskillful qualities.
So aparena samayena ariyadhammaį¹ƒ suį¹‡Äti, yoniso manasi karoti, dhammānudhammaį¹ƒ paį¹­ipajjati.
After some time they hear the noble teaching, properly attend to how it applies to them, and practice accordingly.
So ariyadhammassavanaį¹ƒ āgamma yonisomanasikāraį¹ƒ dhammānudhammappaį¹­ipattiį¹ƒ asaį¹ƒsaį¹­į¹­ho viharati kāmehi asaį¹ƒsaį¹­į¹­ho akusalehi dhammehi.
They live aloof from sensual pleasures and unskillful qualities.
Tassa asaį¹ƒsaį¹­į¹­hassa kāmehi asaį¹ƒsaį¹­į¹­hassa akusalehi dhammehi uppajjati sukhaį¹ƒ, sukhā bhiyyo somanassaį¹ƒ.
That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaį¹ƒ jāyetha;
like the joy that’s born from gladness.
evameva kho, bho, asaį¹ƒsaį¹­į¹­hassa kāmehi asaį¹ƒsaį¹­į¹­hassa akusalehi dhammehi uppajjati sukhaį¹ƒ, sukhā bhiyyo somanassaį¹ƒ.
Ayaį¹ƒ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paį¹­hamo okāsādhigamo anubuddho sukhassādhigamāya.
This is the first opportunity for achieving happiness.
Puna caparaį¹ƒ, bho, idhekaccassa oįø·Ärikā kāyasaį¹…khārā appaį¹­ippassaddhā honti, oįø·Ärikā vacÄ«saį¹…khārā appaį¹­ippassaddhā honti, oįø·Ärikā cittasaį¹…khārā appaį¹­ippassaddhā honti.
Next, take someone whose coarse physical, verbal, and mental processes have not died down.
So aparena samayena ariyadhammaį¹ƒ suį¹‡Äti, yoniso manasi karoti, dhammānudhammaį¹ƒ paį¹­ipajjati.
After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
Tassa ariyadhammassavanaį¹ƒ āgamma yonisomanasikāraį¹ƒ dhammānudhammappaį¹­ipattiį¹ƒ oįø·Ärikā kāyasaį¹…khārā paį¹­ippassambhanti, oįø·Ärikā vacÄ«saį¹…khārā paį¹­ippassambhanti, oįø·Ärikā cittasaį¹…khārā paį¹­ippassambhanti.
Their coarse physical, verbal, and mental processes die down.
Tassa oįø·Ärikānaį¹ƒ kāyasaį¹…khārānaį¹ƒ paį¹­ippassaddhiyā oįø·Ärikānaį¹ƒ vacÄ«saį¹…khārānaį¹ƒ paį¹­ippassaddhiyā oįø·Ärikānaį¹ƒ cittasaį¹…khārānaį¹ƒ paį¹­ippassaddhiyā uppajjati sukhaį¹ƒ, sukhā bhiyyo somanassaį¹ƒ.
That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaį¹ƒ jāyetha;
like the joy that’s born from gladness.
evameva kho bho oįø·Ärikānaį¹ƒ kāyasaį¹…khārānaį¹ƒ paį¹­ippassaddhiyā oįø·Ärikānaį¹ƒ vacÄ«saį¹…khārānaį¹ƒ paį¹­ippassaddhiyā oįø·Ärikānaį¹ƒ cittasaį¹…khārānaį¹ƒ paį¹­ippassaddhiyā uppajjati sukhaį¹ƒ, sukhā bhiyyo somanassaį¹ƒ.
Ayaį¹ƒ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.
This is the second opportunity for achieving happiness.
Puna caparaį¹ƒ, bho, idhekacco ‘idaį¹ƒ kusalan’ti yathābhÅ«taį¹ƒ nappajānāti, ‘idaį¹ƒ akusalan’ti yathābhÅ«taį¹ƒ nappajānāti.
Next, take someone who doesn’t truly understand what is skillful and what is unskillful,
‘Idaį¹ƒ sāvajjaį¹ƒ idaį¹ƒ anavajjaį¹ƒ, idaį¹ƒ sevitabbaį¹ƒ idaį¹ƒ na sevitabbaį¹ƒ, idaį¹ƒ hÄ«naį¹ƒ idaį¹ƒ paį¹‡Ä«taį¹ƒ, idaį¹ƒ kaį¹‡hasukkasappaį¹­ibhāgan’ti yathābhÅ«taį¹ƒ 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 ariyadhammaį¹ƒ suį¹‡Äti, yoniso manasi karoti, dhammānudhammaį¹ƒ paį¹­ipajjati.
After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
So ariyadhammassavanaį¹ƒ āgamma yonisomanasikāraį¹ƒ dhammānudhammappaį¹­ipattiį¹ƒ, ‘idaį¹ƒ kusalan’ti yathābhÅ«taį¹ƒ pajānāti, ‘idaį¹ƒ akusalan’ti yathābhÅ«taį¹ƒ pajānāti.
They truly understand what is skillful and what is unskillful, and so on.
‘Idaį¹ƒ sāvajjaį¹ƒ idaį¹ƒ anavajjaį¹ƒ, idaį¹ƒ sevitabbaį¹ƒ idaį¹ƒ na sevitabbaį¹ƒ, idaį¹ƒ hÄ«naį¹ƒ idaį¹ƒ paį¹‡Ä«taį¹ƒ, idaį¹ƒ kaį¹‡hasukkasappaį¹­ibhāgan’ti yathābhÅ«taį¹ƒ pajānāti.
Tassa evaį¹ƒ jānato evaį¹ƒ passato avijjā pahÄ«yati, vijjā uppajjati.
Knowing and seeing like this, ignorance is given up and knowledge arises.
Tassa avijjāvirāgā vijjuppādā uppajjati sukhaį¹ƒ, sukhā bhiyyo somanassaį¹ƒ.
That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaį¹ƒ jāyetha;
like the joy that’s born from gladness.
evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaį¹ƒ, sukhā bhiyyo somanassaį¹ƒ.
Ayaį¹ƒ 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.”
Imamatthaį¹ƒ, bhante, brahmā sanaį¹…kumāro bhāsittha,
That is the topic on which Brahmā Sanaį¹…kumāra spoke.
imamatthaį¹ƒ, bhante, brahmā sanaį¹…kumāro bhāsitvā deve tāvatiį¹ƒse āmantesi:
And having spoken about that, he addressed the gods of the Thirty-Three:



   ♦  tividhaokāsādhigamavaį¹‡į¹‡anā
♦ 288. sukhassādhigamāyāti jhānasukhassa maggasukhassa phalasukhassa ca adhigamāya. saį¹ƒsaį¹­į¹­hoti sampayuttacitto. ariyadhammanti ariyena bhagavatā buddhena desitaį¹ƒ dhammaį¹ƒ. suį¹‡ÄtÄ«ti satthu sammukhā bhikkhubhikkhunīādÄ«hi vā desiyamānaį¹ƒ suį¹‡Äti. yoniso manasikarotÄ«ti upāyato pathato kāraį¹‡ato ‘aniccan’tiādivasena manasi karoti. “yoniso manasikāro nāma upāyamanasikāro pathamanasikāro, anicce aniccanti dukkhe dukkhanti anattani anattāti asubhe asubhanti saccānulomikena vā cittassa āvaį¹­į¹­anā anvāvaį¹­į¹­anā ābhogo samannāhāro manasikāro, ayaį¹ƒ vuccati yonisomanasikāro”ti. evaį¹ƒ vutte yonisomanasikāre kammaį¹ƒ ārabhatÄ«ti attho. asaį¹ƒsaį¹­į¹­hoti vatthukāmehipi kilesakāmehipi asaį¹ƒsaį¹­į¹­ho viharati. uppajjati sukhanti uppajjati paį¹­hamajjhānasukhaį¹ƒ. sukhā bhiyyo somanassanti samāpattito vuį¹­į¹­hitassa jhānasukhapaccayā aparāparaį¹ƒ somanassaį¹ƒ uppajjati. pamudāti tuį¹­į¹­hākārato dubbalapÄ«ti. pāmojjanti balavataraį¹ƒ pÄ«tisomanassaį¹ƒ. paį¹­hamo okāsādhigamoti paį¹­hamajjhānaį¹ƒ paƱcanÄ«varaį¹‡Äni vikkhambhetvā attano okāsaį¹ƒ gahetvā tiį¹­į¹­hati, tasmā “paį¹­hamo okāsādhigamo”ti vuttaį¹ƒ.
♦ oįø·Ärikāti ettha kāyavacÄ«saį¹…khārā tāva oįø·Ärikā hontu, cittasaį¹…khārā kathaį¹ƒ oįø·Ärikāti? appahÄ«nattā. kāyasaį¹…khārā hi catutthajjhānena pahÄ«yanti, vacÄ«saį¹…khārā dutiyajjhānena, cittasaį¹…khārā nirodhasamāpattiyā. iti kāyavacÄ«saį¹…khāresu pahÄ«nesupi te tiį¹­į¹­hantiyevāti pahÄ«ne upādāya appahÄ«nattā oįø·Ärikā nāma jātā. sukhanti nirodhā vuį¹­į¹­hahantassa uppannaį¹ƒ catutthajjhānikaphalasamāpattisukhaį¹ƒ. sukhā bhiyyo somanassati phalasamāpattito vuį¹­į¹­hitassa aparāparaį¹ƒ somanassaį¹ƒ. dutiyo okāsādhigamoti catutthajjhānaį¹ƒ sukhaį¹ƒ dukkhaį¹ƒ vikkhambhetvā attano okāsaį¹ƒ gahetvā tiį¹­į¹­hati, tasmā “dutiyo okāsādhigamo”ti vuttaį¹ƒ. dutiyatatiyajjhānāni panettha catutthe gahite gahitāneva hontÄ«ti visuį¹ƒ na vuttānÄ«ti.
♦ idaį¹ƒ kusalantiādÄ«su kusalaį¹ƒ nāma dasakusalakammapathā. akusalanti dasākusalakammapathā. sāvajjadukādayopi etesaį¹ƒ vaseneva veditabbā. sabbaƱceva panetaį¹ƒ kaį¹‡haƱca sukkaƱca sappaį¹­ibhāgaƱcāti kaį¹‡hasukkasappaį¹­ibhāgaį¹ƒ. nibbānameva hetaį¹ƒ appaį¹­ibhāgaį¹ƒ. avijjā pahÄ«yatÄ«ti vaį¹­į¹­apaį¹­icchādikā avijjā pahÄ«yati. vijjā uppajjatÄ«ti arahattamaggavijjā uppajjati. sukhanti arahattamaggasukhaƱceva phalasukhaƱca. sukhā bhiyyo somanassanti phalasamāpattito vuį¹­į¹­hitassa aparāparaį¹ƒ somanassaį¹ƒ. tatiyo okāsādhigamoti arahattamaggo sabbakilese vikkhambhetvā attano okāsaį¹ƒ gahetvā tiį¹­į¹­hati, tasmā “tatiyo okāsādhigamo”ti vutto. sesamaggā pana tasmiį¹ƒ gahite antogadhā evāti visuį¹ƒ na vuttā.
♦ ime pana tayo okāsādhigamā aį¹­į¹­hatiį¹ƒsārammaį¹‡avasena vitthāretvā kathetabbā. kathaį¹ƒ? sabbāni ārammaį¹‡Äni visuddhimagge vuttanayeneva upacāravasena ca appanāvasena ca vavatthapetvā catuvÄ«satiyā į¹­hānesu paį¹­hamajjhānaį¹ƒ “paį¹­hamo okāsādhigamo”ti kathetabbaį¹ƒ. terasasu į¹­hānesu dutiyatatiyajjhānāni, pannarasasu į¹­hānesu catutthajjhānaƱca nirodhasamāpattiį¹ƒ pāpetvā “dutiyo okāsādhigamo”ti kathetabbaį¹ƒ. dasa upacārajjhānāni pana maggassa padaį¹­į¹­hānabhÅ«tāni tatiyaį¹ƒ okāsādhigamaį¹ƒ bhajanti. apica tÄ«su sikkhāsu adhisÄ«lasikkhā paį¹­hamaį¹ƒ okāsādhigamaį¹ƒ bhajati, adhicittasikkhā dutiyaį¹ƒ, adhipaƱƱāsikkhā tatiyanti evaį¹ƒ sikkhāvasenapi kathetabbaį¹ƒ. sāmaƱƱaphalepi cÅ«įø·asÄ«lato yāva paį¹­hamajjhānā paį¹­hamo okāsādhigamo, dutiyajjhānato yāva nevasaƱƱānāsaƱƱāyatanā dutiyo, vipassanāto yāva arahattā tatiyo okāsādhigamoti evaį¹ƒ sāmaƱƱaphalasuttantavasenapi kathetabbaį¹ƒ. tÄ«su pana piį¹­akesu vinayapiį¹­akaį¹ƒ paį¹­hamaį¹ƒ okāsādhigamaį¹ƒ bhajati, suttantapiį¹­akaį¹ƒ dutiyaį¹ƒ, abhidhammapiį¹­akaį¹ƒ tatiyanti evaį¹ƒ piį¹­akavasenapi kathetabbaį¹ƒ.
♦ pubbe kira mahātherā vassÅ«panāyikāya imameva suttaį¹ƒ paį¹­į¹­hapenti. kiį¹ƒ kāraį¹‡Ä? tÄ«į¹‡i piį¹­akāni vibhajitvā kathetuį¹ƒ labhissāmāti. tepiį¹­akena hi samodhānetvā kathentassa dukkathitanti na sakkā vattuį¹ƒ. tepiį¹­akaį¹ƒ bhajāpetvā kathitameva idaį¹ƒ suttaį¹ƒ sukathitaį¹ƒ hotÄ«ti.



Bonus question: 

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


6. Bhāvitaiddhipāda
6. Developing the Bases of Psychic Power
“Taį¹ƒ kiį¹ƒ maƱƱanti, bhonto devā tāvatiį¹ƒsā, yāva supaƱƱattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paƱƱattā 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 chandasamādhippadhānasaį¹…khārasamannāgataį¹ƒ iddhipādaį¹ƒ bhāveti.
It’s when a mendicant develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
VÄ«riyasamādhippadhānasaį¹…khārasamannāgataį¹ƒ iddhipādaį¹ƒ bhāveti.
They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
Cittasamādhippadhānasaį¹…khārasamannāgataį¹ƒ iddhipādaį¹ƒ bhāveti.
They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
VÄ«maį¹ƒsāsamādhippadhānasaį¹…khārasamannāgataį¹ƒ iddhipādaį¹ƒ 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 paƱƱattā 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 atÄ«tamaddhānaį¹ƒ samaį¹‡Ä vā brāhmaį¹‡Ä vā anekavihitaį¹ƒ iddhividhaį¹ƒ paccanubhosuį¹ƒ, sabbe te imesaį¹ƒyeva catunnaį¹ƒ iddhipādānaį¹ƒ bhāvitattā bahulÄ«katattā.
All the ascetics and brahmins in the past,
Yepi hi keci bho anāgatamaddhānaį¹ƒ samaį¹‡Ä vā brāhmaį¹‡Ä vā anekavihitaį¹ƒ iddhividhaį¹ƒ paccanubhossanti, sabbe te imesaį¹ƒyeva catunnaį¹ƒ iddhipādānaį¹ƒ bhāvitattā bahulÄ«katattā.
future,
Yepi hi keci bho etarahi samaį¹‡Ä vā brāhmaį¹‡Ä vā anekavihitaį¹ƒ iddhividhaį¹ƒ paccanubhonti, sabbe te imesaį¹ƒyeva catunnaį¹ƒ iddhipādānaį¹ƒ bhāvitattā bahulÄ«katattā.
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 tāvatiį¹ƒsā, mamapimaį¹ƒ evarÅ«paį¹ƒ iddhānubhāvan”ti?
Gentlemen, do you see such psychic might and power in me?”
“Evaį¹ƒ, mahābrahme”ti.
“Yes, Great Brahmā.”
“Ahampi kho bho imesaį¹ƒyeva catunnaƱca iddhipādānaį¹ƒ bhāvitattā bahulÄ«katattā evaį¹ƒ mahiddhiko evaį¹ƒmahānubhāvo”ti.
“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”
Imamatthaį¹ƒ, bhante, brahmā sanaį¹…kumāro bhāsittha.
That is the topic on which Brahmā Sanaį¹…kumāra spoke.
Imamatthaį¹ƒ, bhante, brahmā sanaį¹…kumāro bhāsitvā deve tāvatiį¹ƒse āmantesi:
And having spoken about that, he addressed the gods of the Thirty-Three:


 ♦  bhāvitaiddhipādavaį¹‡į¹‡anā
♦ 287. yāvasupaƱƱattā cime tena bhagavatāti tena mayhaį¹ƒ satthārā bhagavatā yāva supaƱƱattā yāva sukathitā. iddhipādāti ettha ijjhanaį¹­į¹­hena iddhi, patiį¹­į¹­hānaį¹­į¹­hena pādāti veditabbā. iddhipahutāyāti iddhipahonakatāya. iddhivisavitāyāti iddhivipajjanabhāvāya, punappunaį¹ƒ āsevanavasena ciį¹‡į¹‡avasitāyāti vuttaį¹ƒ hoti. iddhivikubbanatāyāti iddhivikubbanabhāvāya, nānappakārato katvā dassanatthāya. chandasamādhippadhānasaį¹…khārasamannāgatantiādÄ«su chandahetuko chandādhiko vā samādhi chandasamādhi, kattukamyatāchandaį¹ƒ adhipatiį¹ƒ karitvā paį¹­iladdhasamādhissetaį¹ƒ adhivacanaį¹ƒ. padhānabhÅ«tā saį¹…khārā padhānasaį¹…khārā. catukiccasādhakassa sammappadhānavÄ«riyassetaį¹ƒ adhivacanaį¹ƒ. samannāgatanti chandasamādhinā ca padhānasaį¹…khārena ca upetaį¹ƒ. iddhipādanti nipphattipariyāyena ijjhanaį¹­į¹­hena vā, ijjhanti etāya sattā iddhā vuddhā ukkaį¹ƒsagatā hontÄ«ti iminā vā pariyāyena iddhÄ«ti saį¹…khyaį¹ƒ gatānaį¹ƒ abhiƱƱācittasampayuttānaį¹ƒ chandasamādhipadhānasaį¹…khārānaį¹ƒ adhiį¹­į¹­hānaį¹­į¹­hena pādabhÅ«to sesacittacetasikarāsÄ«ti attho. vuttaƱhetaį¹ƒ — “iddhipādoti tathābhÅ«tassa vedanākkhandho, saƱƱākkhandho, saį¹…khārakkhandho viƱƱāį¹‡akkhandho”ti (vibha. 434). iminā nayena sesesupi attho veditabbo. yatheva hi chandaį¹ƒ adhipatiį¹ƒ karitvā paį¹­iladdhasamādhi chandasamādhÄ«ti vutto, evaį¹ƒ vÄ«riyaį¹ƒ, cittaį¹ƒ, vÄ«maį¹ƒsaį¹ƒ adhipatiį¹ƒ karitvā paį¹­iladdhasamādhi vÄ«maį¹ƒsāsamādhÄ«ti vuccati. apica upacārajjhānaį¹ƒ pādo, paį¹­hamajjhānaį¹ƒ iddhi. saupacāraį¹ƒ paį¹­hamajjhānaį¹ƒ pādo, dutiyajjhānaį¹ƒ iddhÄ«ti evaį¹ƒ pubbabhāge pādo, aparabhāge iddhÄ«ti evamettha attho veditabbo. vitthārena iddhipādakathā visuddhimagge ca vibhaį¹…gaį¹­į¹­hakathāya ca vuttā.
♦ keci pana “nipphannā iddhi. anipphanno iddhipādo”ti vadanti, tesaį¹ƒ vādamaddanatthāya abhidhamme uttaracÅ«įø·ikavāro nāma ābhato — “cattāro iddhipādā chandiddhipādo, vÄ«riyiddhipādo, cittiddhipādo, vÄ«maį¹ƒsiddhipādo. tattha katamo chandiddhipādo? idha bhikkhu yasmiį¹ƒ samaye lokuttaraį¹ƒ jhānaį¹ƒ bhāveti niyyānikaį¹ƒ apacayagāmiį¹ƒ diį¹­į¹­higatānaį¹ƒ pahānāya paį¹­hamāya bhÅ«miyā pattiyā vivicceva kāmehi paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati dukkhāpaį¹­ipadaį¹ƒ dandhābhiƱƱaį¹ƒ. yo tasmiį¹ƒ samaye chando chandikatā kattukamyatā kusalo dhammacchando, ayaį¹ƒ vuccati chandiddhipādo, avasesā dhammā chandiddhipādasampayuttā”ti (vibha. 458). ime pana lokuttaravaseneva āgatā. tattha raį¹­į¹­hapālatthero chandaį¹ƒ dhuraį¹ƒ katvā lokuttaraį¹ƒ dhammaį¹ƒ nibbattesi. soį¹‡atthero vÄ«riyaį¹ƒ dhuraį¹ƒ katvā, sambhÅ«tatthero cittaį¹ƒ dhuraį¹ƒ katvā, āyasmā mogharājā vÄ«maį¹ƒsaį¹ƒ dhuraį¹ƒ katvāti.
♦ tattha yathā catÅ«su amaccaputtesu į¹­hānantaraį¹ƒ patthetvā rājānaį¹ƒ upanissāya viharantesu eko upaį¹­į¹­hāne chandajāto raƱƱo ajjhāsayaƱca ruciƱca Ʊatvā divā ca ratto ca upaį¹­į¹­hahanto rājānaį¹ƒ ārādhetvā į¹­hānantaraį¹ƒ pāpuį¹‡i. yathā so, evaį¹ƒ chandadhurena lokuttaradhammanibbattako veditabbo.
♦ eko pana — “divase divase upaį¹­į¹­hātuį¹ƒ ko sakkoti, uppanne kicce parakkamena ārādhessāmÄ«”ti kupite paccante raƱƱā pahito parakkamena sattumaddanaį¹ƒ katvā į¹­hānantaraį¹ƒ pāpuį¹‡i. yathā so, evaį¹ƒ vÄ«riyadhurena lokuttaradhammanibbattako veditabbo.
♦ eko — “divase divase upaį¹­į¹­hānampi urena sattisarapaį¹­icchannampi bhāroyeva, mantabalena ārādhessāmÄ«”ti khattavijjāya kataparicayattā mantasaį¹ƒvidhānena rājānaį¹ƒ ārādhetvā į¹­hānantaraį¹ƒ pāpuį¹‡Äti. yathā so, evaį¹ƒ cittadhurena lokuttaradhammanibbattako veditabbo.
♦ aparo — “kiį¹ƒ imehi upaį¹­į¹­hānādÄ«hi, rājāno nāma jātisampannassa į¹­hānantaraį¹ƒ denti, tādisassa dento mayhaį¹ƒ dassatÄ«”ti jātisampattimeva nissāya į¹­hānantaraį¹ƒ pāpuį¹‡i, yathā so, evaį¹ƒ suparisuddhaį¹ƒ vÄ«maį¹ƒsaį¹ƒ nissāya vÄ«maį¹ƒsadhurena lokuttaradhammanibbattako veditabbo.
♦ anekavihitanti anekavidhaį¹ƒ. iddhividhanti iddhikoį¹­į¹­hāsaį¹ƒ.


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

Post by frank k » Sun Feb 16, 2020 1:29 pm
https://notesonthedhamma.blogspot.com/2 ... hana.html

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