Dighanikaya 18.288

18.288

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 ‘anicca’ntiādivasena 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.

‘For the attainment of pleasure’: for the attainment of the pleasure of absorption, the pleasure of the path, and the pleasure of the fruit. ‘Associated’: with an associated mind. ‘Noble Dhamma’: the Dhamma taught by the Noble One, the Buddha. ‘Hears’: hears it being taught face to face with the Teacher, or by monks, nuns, and so forth. ‘Properly attends’: attends by way of means, path, and cause, according to [the mode of] ‘impermanent’ and so forth. ‘“Proper attention means attention to means, attention to the path, turning, following after, application, advertence, and attention of the mind in accordance with the truth: ‘impermanent’ regarding the impermanent, ‘suffering’ regarding suffering, ‘non-self’ regarding non-self, and ‘unattractive’ regarding the unattractive—this is called proper attention.”’ When proper attention is thus stated, the meaning is that he begins work. ‘Unassociated’: he dwells unassociated with sensual objects or defilements of sensuality. ‘Pleasure arises’: the pleasure of the first absorption arises. ‘From pleasure, greater joy’: to one emerged from the attainment, successive joy arises conditioned by the pleasure of absorption. ‘Gladness’: weak rapture in the form of satisfaction. ‘Joy’: stronger rapture and joy. ‘The first attainment of opportunity’: having suppressed the five hindrances, the first absorption stands having taken its own opportunity; therefore it is said: ‘the first attainment of opportunity’.