Dear Yong Peng and Jon F,
Op 12-jul-2009, om 6:02 heeft Jon Fernquest het volgende geschreven:

> The big glaring gap are the commentaries on the main Sutta
> collections (Digha Nikaya, Majjhima Nikaya, ... will try to provide
> list today). I am always seeing references to them, but they are
> not even easily available in Pali and there are no English
> translations that I am aware of.

--------
N: The co. are available in Pali, and the Tiikas as well. I think you
know this site: http://www.tipitaka.org/romn/

As I mentioned before, for quick reference I use the Thai co. which
is added after each sutta.

Anyway, I am very grateful for what I learn in the commentaries. I
found that the Tiikas to Visuddhimagga Ch XIV and Ch XVII which I
read were very useful. Now I study the Co to the Sangiitisutta almost
every day.
-----------
More on hindrances and jhaanafactors:
In the book Yong Peng referred to : The Jhaanas, by Ven. Hennepola,
there is reference to this subject which we also find in the
Visuddhimagga and other commentaries: <one-pointedness (samaadhi) is
opposed to sensual desire, rapture (piiti) to illwill, applied
thought to sloth and torpor, happiness to restlessness and worry, and
sustained thought to doubt.>

This is elaborated on just a little by Acharn Sujin in her "Survey of
Paramattha Dhammas":
<The five jh�na-factors are opposed to the five hindrances.
Vitakka cetasika applies itself to the object, it �touches� it, so
that the citta is calm.
Vic�ra cetasika continually occupies itself with the object vitakka
touches, so that the citta does not become restless and takes another
object.
P�ti cetasika is satisfied with and takes delight in the meditation
subject and sukha vedan�, happy feeling, increases this satisfaction.
Ekaggat� cetasika which supports the other jh�na-factors is firmly
concentrated on the object of the jh�na-citta of the first stage.

The five jh�na-factors are opposed to, counteractive to the five
hindrances in the following way (Visuddhimagga IV, 86):
1. Vitakka cetasika is opposed to th�na-middha, sloth and torpor.
When vitakka �thinks� only of the meditation subject, touches it time
and again, dejectedness, listlessness and drowsiness cannot arise.
2. Vic�ra cetasika is opposed to vicikicch�, doubt. When vic�ra
cetasika is continually occupied with the object which vitakka
touches, doubt about realities and doubt about cause and result
cannot arise.
3. P�ti cetasika is opposed to vy�p�da, ill-will. When calm with the
meditation subject increases there will also be more rapture and
delight with the subject of calm and then ill-will and displeasure
cannot arise in between.
4. Sukha, happy feeling, is opposed to uddhacca-kukkucca,
restlessness and worry. When there is happy feeling about the
meditation subject, restlessness and worry which could turn to
another object cannot arise.
5. Ekaggat� cetasika is opposed to k�macchanda, sensuous desire. When
sam�dhi is firmly concentrated on the meditation subject, there
cannot be attachment to sense objects. >
(end quote. )

I think this elaboration helps to understand better the meaning of
the jhaanafactors and the way they suppress the hindrances so that
calm with the meditation suibject can be developed.

*****
Nina.

[Non-text portions of this message have been removed]