IV The Earth Kasiṇa¶
Pathavī-kasiṇa-niddesa
§1. {171|113}[118] Now, it was said earlier: After that he should avoid a monastery unfavourable to the development of concentration and go to live in one that is favourable (III.28). In the first place one who finds it convenient to live with the teacher in the same monastery can live there while he is making certain of the meditation subject. If it is inconvenient there, he can live in another monastery—a suitable one—a quarter or a half or even a whole league distant. In that case, when he finds he is in doubt about, or has forgotten, some passage in the meditation subject, then he should do the duties in the monastery in good time and set out afterwards, going for alms on the way and arriving at the teacher’s dwelling place after his meal. He should make certain about the meditation subject that day in the teacher’s presence. Next day, after paying homage to the teacher, he should go for alms on his way back and so he can return to his own dwelling place without fatigue. But one who finds no convenient place within even a league should clarify all difficulties about the meditation subject and make quite sure it has been properly attended to. Then he can even go far away and, avoiding a monastery unfavourable to development of concentration, live in one that is favourable.
1 The eighteen faults of a monastery
§2. Herein, one that is unfavourable has anyone of eighteen faults. These are: (1) largeness, (2) newness, (3) dilapidatedness, (4) a nearby road, (5) a pond, (6) [edible] leaves, (7) flowers, (8) fruits, (9) famousness, (10) a nearby city, (11) nearby timber trees, (12) nearby arable fields, (13) presence of incompatible persons, (14) a nearby port of entry, (15) nearness to the border countries, (16) nearness to the frontier of a kingdom, (17) unsuitability, (18) lack of good friends. [119] One with any of these faults is not favourable. He should not live there. Why?
§3. 1. Firstly, people with varying aims collect in a large monastery. They conflict with each other and so neglect the duties. The Enlightenment-tree terrace, etc., remain unswept, the water for drinking and washing is not set out. So if he thinks, “I shall go to the alms-resort village for alms” and takes his bowl and robe and sets out, perhaps he sees that the duties have not been done or that a drinking-water pot is empty, and so the duty has to be done by him unexpectedly. Drinking water must be maintained. By not doing it he would commit a {172|114}wrongdoing in the breach of a duty. But if he does it, he loses time. He arrives too late at the village and gets nothing because the alms giving is finished. Also, when he goes into retreat, he is distracted by the loud noises of novices and young bhikkhus, and by acts of the Community [being carried out]. However, he can live in a large monastery where all the duties are done and where there are none of the other disturbances.
§4. 2. In a new monastery there is much new building activity. People criticize someone who takes no part in it. But he can live in such a monastery where the bhikkhus say, “Let the venerable one do the ascetic’s duties as much as he likes. We shall see to the building work.”
§5. 3. In a dilapidated monastery there is much that needs repair. People criticize someone who does not see about the repairing of at least his own lodging. When he sees to the repairs, his meditation subject suffers.
§6. 4. In a monastery with a nearby road, by a main street, visitors keep arriving night and day. He has to give up his own lodging to those who come late, and he has to go and live at the root of a tree or on top of a rock. And next day it is the same. So there is no opportunity [to practice] his meditation subject. But he can live in one where there is no such disturbance by visitors.
§7. 5. A pond is a rock pool. Numbers of people come there for drinking water. Pupils of city-dwelling elders supported by the royal family come to do dyeing work. When they ask for vessels, wood, tubs, etc., [120] they must be shown where these things are. So he is kept all the time on the alert.
§8. 6. If he goes with his meditation subject to sit by day where there are many sorts of edible leaves, then women vegetable-gatherers, singing as they pick leaves nearby, endanger his meditation subject by disturbing it with sounds of the opposite sex.
7. And where there are many sorts of flowering shrubs in bloom there is the same danger too.
§9. 8. Where there are many sorts of fruits such as mangoes, rose-apples and jak-fruits, people who want fruits come and ask for them, and they get angry if he does not give them any, or they take them by force. When walking in the monastery in the evening he sees them and asks, “Why do you do so, lay followers?” they abuse him as they please and even try to evict him.
§10. 9. When he lives in a monastery that is famous and renowned in the world, like Dakkhiṇagiri 1 Hatthikucchi, Cetiyagiri or Cittalapabbata, there are always people coming who want to pay homage to him, supposing that he is an Arahant, which inconveniences him. But if it suits him, he can live there at night and go elsewhere by day.
§11. 10. In one with a nearby city objects of the opposite sex come into focus. Women-pot carriers go by bumping into him with their jars and giving no room {173|115}to pass. Also important people spread out carpets in the middle of the monastery and sit down.
§12. 11. One with nearby timber trees where there are timber trees and osiers useful for making framework is inconvenient because of the wood-gatherers there, like the gatherers of branches and fruits already mentioned. If there are trees in a monastery, people come and cut them down to build houses with. When he has come out of his meditation room in the evening and is walking up and down in the monastery, if he sees them and asks, “Why do you do so, lay followers?” they abuse him as they please and even try to evict him.
§13. 12. People make use of one with nearby arable fields, quite surrounded by fields. They make a threshing floor in the middle of the monastery itself. They thresh corn there, dry it in the forecourts, 2 and cause great inconvenience. And where there is extensive property belonging to the Community, the monastery attendants impound cattle belonging to families and deny the water supply [to their crops]. [121] Then people bring an ear of paddy and show it to the Community saying “Look at your monastery attendants’ work.” For one reason or another he has to go to the portals of the king or the king’s ministers. This [matter of property belonging to the Community] is included by [a monastery that is] near arable fields.
§14. 13. Presence of incompatible persons: where there are bhikkhus living who are incompatible and mutually hostile, when they clash and it is protested, “Venerable sirs, do not do so,” they exclaim, “We no longer count now that this refuse-rag wearer has come.” 15.
§15. 14. One with a nearby water port of entry or land port of entry 3 is made inconvenient by people constantly arriving respectively by ship or by caravan and crowding round, asking for space or for drinking water or salt.
§16. 15. In the case of one near the border countries, people have no trust in the Buddha, etc., there.
16. In one near the frontier of a kingdom there is fear of kings. For perhaps one king attacks that place, thinking, “It does not submit to my rule,” and the other does likewise, thinking, “It does not submit to my rule.” A bhikkhu lives there when it is conquered by one king and when it is conquered by the other. Then they suspect him of spying, and they bring about his undoing.
§17. 17. Unsuitability is that due to the risk of encountering visible data, etc., of the opposite sex as objects or to haunting by non-human beings. Here is a story. An elder lived in a forest, it seems. Then an ogress stood in the door of his leaf hut and sang. The elder came out and stood in the door. She went to the end of the walk and sang. The elder went to the end of the walk. She stood in a chasm a hundred fathoms deep and sang. The elder recoiled. Then she suddenly {174|116}grabbed him saying, “Venerable sir, it is not just one or two of the likes of you I have eaten.”
§18. 18. Lack of good friends: where it is not possible to find a good friend as a teacher or the equivalent of a teacher or a preceptor or the equivalent of a preceptor, the lack of good friends there is a serious fault.
One that has any of those eighteen faults should be understood as unfavourable. And this is said in the commentaries:
A large abode, a new abode,
One tumbling down, one near a road,
One with a pond, or leaves, or flowers,
Or fruits, or one that people seek; [122]
In cities, among timber, fields,
Where people quarrel, in a port,
In border lands, on frontiers,
Unsuitableness, and no good friend—
These are the eighteen instances
A wise man needs to recognize
And give them full as wide a berth
As any footpad-hunted road.
2 The five factors of the resting place
§19. One that has the five factors beginning with “not too far from and not too near to” the alms resort is called favourable. For this is said by the Blessed One: “And how has a lodging five factors, bhikkhus? Here, bhikkhus, (1) a lodging is not too far, not too near, and has a path for going and coming. (2) It is little frequented by day with little sound and few voices by night. (3) There is little contact with gadflies, flies, wind, burning [sun] and creeping things. (4) One who lives in that lodging easily obtains robes, alms food, lodging, and the requisite of medicine as cure for the sick. (5) In that lodging there are elder bhikkhus living who are learned, versed in the scriptures, observers of the Dhamma, observers of the Vinaya, observers of the Codes, and when from time to time one asks them questions, ‘How is this, venerable sir? What is the meaning of this?’ then those venerable ones reveal the unrevealed, explain the unexplained, and remove doubt about the many things that raise doubts. This, bhikkhus, is how a lodging has five factors”( [ A ] V 15).
These are the details for the clause, “After that he should avoid a monastery unfavourable to the development of concentration and go to live in one that is favourable” (III.28).
3 The lesser impediments
§20. Then he should sever the lesser impediments (III.28): one living in such a favourable monastery should sever any minor impediments that he may still have, that is to say, long head hair, nails, and body hair should be cut, mending and patching of old robes should be done, or those that are soiled should be {175|117}dyed. If there is a stain on the bowl, the bowl should be baked. The bed, chair, etc., should be cleaned up. These are the details for the clause, “Then he should sever the lesser impediments.”
4 Detailed instructions for development
§21. Now, with the clause, And not overlook any of the directions for development (III.28), the time has come for the detailed exposition of all meditation subjects, starting with the earth kasiṇa.
5 The earth kasiṇa
§22. [123] When a bhikkhu has thus severed the lesser impediments, then, on his return from his alms round after his meal and after he has got rid of drowsiness due to the meal, he should sit down comfortably in a secluded place and apprehend the sign in earth that is either made up or not made up. For this is said: 4 “One who is learning the earth kasiṇa apprehends the sign in earth that is either made up or not made up; that is bounded, not unbounded; limited, not unlimited; with a periphery, not without a periphery; circumscribed, not uncircumscribed; either the size of a bushel (suppa) or the size of a saucer (sarāva). He sees to it that that sign is well apprehended, well attended to, well defined. Having done that, and seeing its advantages and perceiving it as a treasure, building up respect for it, making it dear to him, he anchors his mind to that object, thinking, ‘Surely in this way I shall be freed from aging and death.’ Secluded from sense desires … he enters upon and dwells in the first jhāna …”
§23. {176|118}Herein, when in a previous becoming a man has gone forth into homelessness in the Dispensation or [outside it] with the rishis’ going forth and has already produced the jhāna tetrad or pentad on the earth kasiṇa, and so has such merit and the support [of past practice of jhāna] as well, then the sign arises in him on earth that is not made up, that is to say, on a ploughed area or on a threshing floor, as in the Elder Mallaka’s case.
It seems that while that venerable one was looking at a ploughed area the sign arose in him the size of that area. He extended it and attained the jhāna pentad. Then by establishing insight with the jhāna as the basis for it, he reached Arahantship.
5.1 Making an earth kasiṇa
§24. But when a man has had no such previous practice, he should make a kasiṇa, guarding against the four faults of a kasiṇa and not overlooking any of the directions for the meditation subject learnt from the teacher. Now, the four faults of the earth kasiṇa are due to the intrusion of blue, yellow, red or white. So instead of using clay of such colours, he should make the kasiṇa of clay like that in the stream of the Gangā, 5 which is the colour of the dawn. [124] And he should make it not in the middle of the monastery in a place where novices, etc., are about but on the confines of the monastery in a screened place, either under an overhanging rock or in a leaf hut. He can make it either portable or as a fixture.
§25. Of these, a portable one should be made by tying rags of leather or matting onto four sticks and smearing thereon a disk of the size already mentioned, using clay picked clean of grass, roots, gravel, and sand, and well kneaded. At the time of the preliminary work it should be laid on the ground and looked at.
A fixture should be made by knocking stakes into the ground in the form of a lotus calyx, lacing them over with creepers. If the clay is insufficient, then other clay should be put underneath and a disk a span and four fingers across made on top of that with the quite pure dawn-coloured clay. For it was with reference only to measurement that it was said above either the size of a bushel or the size of a saucer (§22). But that is bounded, not unbounded was said to show its delimitedness.
§26. So, having thus made it delimited and of the size prescribed, he should scrape it down with a stone trowel—a wooden trowel turns it a bad colour, so that should not be employed—and make it as even as the surface of a drum. Then he should sweep the place out and have a bath. On his return he should seat himself on a well-covered chair with legs a span and four fingers high, prepared in a place that is two and a half cubits [that is, two and a half times elbow to finger-tip] from the kasiṇa disk. For the kasiṇa does not appear plainly to him if he sits further off than that; and if he sits nearer than that, faults in the {177|119}kasiṇa appear. If he sits higher up, he has to look at it with his neck bent; and if he sits lower down, his knees ache.
5.2 Starting contemplation
§27. So, after seating himself in the way stated, he should review the dangers in sense desires in the way beginning, “Sense desires give little enjoyment” ( [ M ] I 91) and arouse longing for the escape from sense desires, for the renunciation that is the means to the surmounting of all suffering. He should next arouse joy of happiness by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha; then awe by thinking, “Now, this is the way of renunciation entered upon by all Buddhas, Paccekabuddhas and noble disciples”; and then eagerness by thinking, “In this way I shall surely come to know the taste of the bliss of seclusion.” [125] After that he should open his eyes moderately, apprehend the sign, and so proceed to develop it. 6
§28. If he opens his eyes too wide, they get fatigued and the disk becomes too obvious, which prevents the sign becoming apparent to him. If he opens them too little, the disk is not obvious enough, and his mind becomes drowsy, which also prevents the sign becoming apparent to him. So he should develop it by apprehending the sign (nimitta), keeping his eyes open moderately, as if he were seeing the reflection of his face (mukha-nimitta) on the surface of a looking-glass. 7
§29. The colour should not be reviewed. The characteristic should not be given attention. 8 But rather, while not ignoring the colour, attention should be given {178|120}by setting the mind on the [name] concept as the most outstanding mental datum, relegating the colour to the position of a property of its physical support. That [conceptual state] can be called by anyone he likes among the names for earth (pathavī) such as “earth” (pathavī), “the Great One” (mahī), “the Friendly One” (medinī), “ground” (bhūmi), “the Provider of Wealth” (vasudhā), “the Bearer of Wealth” (vasudharā), etc., whichever suits his manner of perception. Still “earth” is also a name that is obvious, so it can be developed with the obvious one by saying “earth, earth.” It should be adverted to now with eyes open, now with eyes shut. And he should go on developing it in this way a hundred times, a thousand times, and even more than that, until the learning sign arises.
§30. When, while he is developing it in this way, it comes into focus 9 as he adverts with his eyes shut exactly as it does with his eyes open, then the learning sign is said to have been produced. After its production he should no longer sit in that place; 10 he should return to his own quarters and go on developing it sitting there. But in order to avoid the delay of foot washing, a pair of single-soled sandals and a walking stick are desirable. Then if the new concentration vanishes through some unsuitable encounter, he can put his sandals on, take his walking stick, and go back to the place to re-apprehend the sign there. When he returns he should seat himself comfortably and develop it by reiterated reaction to it and by striking at it with thought and applied thought.
5.3 The counterpart sign
§31. As he does so, the hindrances eventually become suppressed, the defilements subside, the mind becomes concentrated with access concentration, and the counterpart sign arises.
The difference between the earlier learning sign and the counterpart sign is this. In the learning sign any fault in the kasiṇa is apparent. But the counterpart sign [126] appears as if breaking out from the learning sign, and a hundred times, a thousand times more purified, like a looking-glass disk drawn from its case, like a mother-of-pearl dish well washed, like the moon’s disk coming out from behind a cloud, like cranes against a thunder cloud. But it has neither colour nor shape; for if it had, it would be cognizable by the eye, gross, susceptible of comprehension [by insight—(see XX.2f.)] and stamped with the three characteristics. 11 But it is not like that. For it is born only of perception in one who has obtained concentration, being a mere mode of appearance. 12 But as {179|121}soon as it arises the hindrances are quite suppressed, the defilements subside, and the mind becomes concentrated in access concentration.
6 The two kinds of concentration
§32. Now, concentration is of two kinds, that is to say, access concentration and absorption concentration: the mind becomes concentrated in two ways, that is, on the plane of access and on the plane of obtainment. Herein, the mind becomes concentrated on the plane of access by the abandonment of the hindrances, and on the plane of obtainment by the manifestation of the jhāna factors.
§33. The difference between the two kinds of concentration is this. The factors are not strong in access. It is because they are not strong that when access has arisen, the mind now makes the sign its object and now re-enters the life-continuum, 13 just as when a young child is lifted up and stood on its feet, it {180|122}repeatedly falls down on the ground. But the factors are strong in absorption. It is because they are strong that when absorption concentration has arisen, the mind, having once interrupted the flow of the life-continuum, carries on with a stream of profitable impulsion for a whole night and for a whole day, just as a healthy man, after rising from his seat, could stand for a whole day.
7 Guarding the sign
§34. The arousing of the counterpart sign, which arises together with access concentration, is very difficult. Therefore if he is able to arrive at absorption in that same session by extending the sign, it is good. If not, then he must guard the sign diligently as if it were the foetus of a Wheel-turning Monarch (World-ruler).
{181|123}So guard the sign, nor count the cost,
And what is gained will not be lost;
Who fails to have this guard maintained
Will lose each time what he has gained. [127]
§35. Herein, the way of guarding it is this:
(1) Abode, (2) resort, (3) and speech, (4) and person,
(5) The food, (6) the climate, (7) and the posture—
Eschew these seven different kinds
Whenever found unsuitable.
But cultivate the suitable;
For one perchance so doing finds
He need not wait too long until
Absorption shall his wish fulfil.
§36. 1. Herein, an abode is unsuitable if, while he lives in it, the unarisen sign does not arise in him or is lost when it arises, and where unestablished mindfulness fails to become established and the unconcentrated mind fails to become concentrated. That is suitable in which the sign arises and becomes confirmed, in which mindfulness becomes established and the mind becomes concentrated, as in the Elder Padhāniya-Tissa, resident at Nāgapabbata. So if a monastery has many abodes he can try them one by one, living in each for three days, and stay on where his mind becomes unified. For it was due to suitability of abode that five hundred bhikkhus reached Arahantship while still dwelling in the Lesser Nāga Cave (Cūḷa-nāga-leṇa) in Tambapaṇṇi Island (Sri Lanka) after apprehending their meditation subject there. There is no counting the stream-enterers who have reached Arahantship there after reaching the noble plane elsewhere; so too in the monastery of Cittalapabbata, and others.
§37. 2. An alms-resort village lying to the north or south of the lodging, not too far, within one kosa and a half, and where alms food is easily obtained, is suitable. The opposite kind is unsuitable. 14
§38. 3. Speech: that included in the thirty-two kinds of aimless talk is unsuitable; for it leads to the disappearance of the sign. But talk based on the ten examples of talk is suitable, though even that should be discussed with moderation. 15
§39. 4. Person: one not given to aimless talk, who has the special qualities of virtue, etc., by acquaintanceship with whom the unconcentrated mind becomes concentrated, or the concentrated mind becomes more so, is suitable. One who is much concerned with his body, 16 who is addicted to aimless talk, is unsuitable; for he only creates disturbances, like muddy water added to clear water. And it {182|124}was owing to one such as this that the attainments of the young bhikkhu who lived at Koṭapabbata vanished, not to mention the sign. [128]
§40. 5. Food: Sweet food suits one, sour food another.
6. Climate: a cool climate suits one, a warm one another. So when he finds that by using certain food or by living in a certain climate he is comfortable, or his unconcentrated mind becomes concentrated, or his concentrated mind becomes more so, then that food or that climate is suitable. Any other food or climate is unsuitable.
§41. 7. Postures: walking suits one; standing or sitting or lying down suits another. So he should try them, like the abode, for three days each, and that posture is suitable in which his unconcentrated mind becomes concentrated or his concentrated mind becomes more so. Any other should be understood as unsuitable.
So he should avoid the seven unsuitable kinds and cultivate the suitable. For when he practices in this way, assiduously cultivating the sign, then, “he need not wait too long until absorption shall his wish fulfil.”
8 The ten kinds of skill in absorption
§42. However, if this does not happen while he is practicing in this way, then he should have recourse to the ten kinds of skill in absorption. Here is the method. Skill in absorption needs [to be dealt with in] ten aspects: (1) making the basis clean, (2) maintaining balanced faculties, (3) skill in the sign, (4) he exerts the mind on an occasion when it should be exerted, (5) he restrains the mind on an occasion when it should be restrained, (6) he encourages the mind on an occasion when it should be encouraged, (7) he looks on at the mind with equanimity when it should be looked on at with equanimity, (8) avoidance of unconcentrated persons, (9) cultivation of concentrated persons, (10) resoluteness upon that (concentration).
§43. 1. Herein, making the basis clean is cleansing the internal and the external basis. For when his head hair, nails and body hair are long, or when the body is soaked with sweat, then the internal basis is unclean and unpurified. But when an old dirty smelly robe is worn or when the lodging is dirty, then the external basis is unclean and unpurified. [129] When the internal and external bases are unclean, then the knowledge in the consciousness and consciousness-concomitants that arise is unpurified, like the light of a lamp’s flame that arises with an unpurified lamp-bowl, wick and oil as its support; formations do not become evident to one who tries to comprehend them with unpurified knowledge, and when he devotes himself to his meditation subject, it does not come to growth, increase and fulfilment.
§44. But when the internal and external bases are clean, then the knowledge in the consciousness and consciousness-concomitants that arise is clean and purified, like the light of a lamp’s flame that arises with a purified lamp bowl, wick and oil as its support; formations become evident to one who tries to comprehend them with purified knowledge, and as he devotes himself to his meditation subject, it comes to growth, increase and fulfilment.
§45. {183|125}2. Maintaining balanced faculties is equalizing the [five] faculties of faith and the rest. For if his faith faculty is strong and the others weak, then the energy faculty cannot perform its function of exerting, the mindfulness faculty its function of establishing, the concentration faculty its function of not distracting, and the understanding faculty its function of seeing. So in that case the faith faculty should be modified either by reviewing the individual essences of the states [concerned, that is, the objects of attention] or by not giving [them] attention in the way in which the faith faculty became too strong. And this is illustrated by the story of the Elder Vakkali ( [ S ] III 119).
§46. Then if the energy faculty is too strong, the faith faculty cannot perform its function of resolving, nor can the rest of the faculties perform their several functions. So in that case the energy faculty should be modified by developing tranquillity, and so on. And this should be illustrated by the story of the Elder Soṇa ( [ Vin ] I 179–185; [ A ] III 374–376). So too with the rest; for it should be understood that when anyone of them is too strong the others cannot perform their several functions.
§47. However, what is particularly recommended is balancing faith with understanding, and concentration with energy. For one strong in faith and weak in understanding has confidence uncritically and groundlessly. One strong in understanding and weak in faith errs on the side of cunning and is as hard to cure as one sick of a disease caused by medicine. With the balancing of the two a man has confidence only when there are grounds for it.
Then idleness overpowers one strong in concentration and weak in energy, since concentration favours idleness. [130] Agitation overpowers one strong in energy and weak in concentration, since energy favours agitation. But concentration coupled with energy cannot lapse into idleness, and energy coupled with concentration cannot lapse into agitation. So these two should be balanced; for absorption comes with the balancing of the two.
§48. Again, [concentration and faith should be balanced]. One working on concentration needs strong faith, since it is with such faith and confidence that he reaches absorption. Then there is [balancing of] concentration and understanding. One working on concentration needs strong unification, since that is how he reaches absorption; and one working on insight needs strong understanding, since that is how he reaches penetration of characteristics; but with the balancing of the two he reaches absorption as well.
§49. Strong mindfulness, however, is needed in all instances; for mindfulness protects the mind from lapsing into agitation through faith, energy and understanding, which favour agitation, and from lapsing into idleness through concentration, which favours idleness. So it is as desirable in all instances as a seasoning of salt in all sauces, as a prime minister in all the king’s business. Hence it is said [in the commentaries (D-a 788, [ M-a ] I 292, etc)]: “And mindfulness has been called universal by the Blessed One. For what reason? Because the mind has mindfulness as its refuge, and mindfulness is manifested as protection, and there is no exertion and restraint of the mind without mindfulness.”
§50. {184|126}3. Skill in the sign is skill in producing the as yet unproduced sign of unification of mind through the earth kasiṇa, etc.; and it is skill in developing [the sign] when produced, and skill in protecting [the sign] when obtained by development. The last is what is intended here.
§51. 4. How does he exert the mind on an occasion when it should be exerted? When his mind is slack with over-laxness of energy, etc., then, instead of developing the three enlightenment factors beginning with tranquillity, he should develop those beginning with investigation-of-states. For this is said by the Blessed One: “Bhikkhus, suppose a man wanted to make a small fire burn up, and he put wet grass on it, put wet cow-dung on it, put wet sticks on it, sprinkled it with water, and scattered dust on it, would that man be able to make the small fire burn up?” [131]—“No, venerable sir.”—“So too, bhikkhus, when the mind is slack, that is not the time to develop the tranquillity enlightenment factor, the concentration enlightenment factor or the equanimity enlightenment factor. Why is that? Because a slack mind cannot well be roused by those states. When the mind is slack, that is the time to develop the investigation-of-states enlightenment factor, the energy enlightenment factor and the happiness enlightenment factor. Why is that? Because a slack mind can well be roused by those states.
“Bhikkhus, suppose a man wanted to make a small fire burn up, and he put dry grass on it, put dry cow-dung on it, put dry sticks on it, blew on it with his mouth, and did not scatter dust on it, would that man be able to make that small fire burn up?”—“Yes, venerable sir” ( [ S ] V 112).
§52. And here the development of the investigation-of-states enlightenment factor, etc., should be understood as the nutriment for each one respectively, for this is said: “Bhikkhus, there are profitable and unprofitable states, reprehensible and blameless states, inferior and superior states, dark and bright states the counterpart of each other. Wise attention much practiced therein is the nutriment for the arising of the unarisen investigation-of-states enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen investigation-of-states enlightenment factor.” Likewise: “Bhikkhus there is the element of initiative, the element of launching, and the element of persistence. Wise attention much practiced therein is the nutriment for the arising of the unarisen energy enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen energy enlightenment factors.” Likewise: “Bhikkhus, there are states productive of the happiness enlightenment factor. Wise attention much practiced therein is the nutriment for the arising of the unarisen happiness enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen happiness enlightenment factor” ( [ S ] V 104). [132]
§53. Herein, wise attention given to the profitable, etc., is attention occurring in penetration of individual essences and of [the three] general characteristics. Wise attention given to the element of initiative, etc., is attention occurring in the arousing of the element of initiative, and so on. Herein, initial energy is called the element of initiative. The element of launching is stronger than that because it launches out from idleness. The element of persistence is still stronger than that {185|127}because it goes on persisting in successive later stages. States productive of the happiness enlightenment factor is a name for happiness itself; and attention that arouses that is wise attention.
§54. There are, besides, seven things that lead to the arising of the investigation-of-states enlightenment factor: (i) asking questions, (ii) making the basis clean, (iii) balancing the faculties, (iv) avoidance of persons without understanding, (v) cultivation of persons with understanding, (vi) reviewing the field for the exercise of profound knowledge, (vii) resoluteness upon that [investigation of states].
§55. Eleven things lead to the arising of the energy enlightenment factor: (i) reviewing the fearfulness of the states of loss such as the hell realms, etc., (ii) seeing benefit in obtaining the mundane and supramundane distinctions dependent on energy, (iii) reviewing the course of the journey [to be travelled] thus: “The path taken by the Buddhas, Paccekabuddhas, and the great disciples has to be taken by me, and it cannot be taken by an idler,” (iv) being a credit to the alms food by producing great fruit for the givers, (v) reviewing the greatness of the Master thus: “My Master praises the energetic, and this unsurpassable Dispensation that is so helpful to us is honoured in the practice, not otherwise,” (vi) reviewing the greatness of the heritage thus: “It is the great heritage called the Good Dhamma that is to be acquired by me, and it cannot be acquired by an idler,” (vii) removing stiffness and torpor by attention to perception of light, change of postures, frequenting the open air, etc., (viii) avoidance of idle persons, (ix) cultivation of energetic persons, (x) reviewing the right endeavours, (xi) resoluteness upon that [energy].
§56. Eleven things lead to the arising of the happiness enlightenment factor: the recollections (i) of the Buddha, (ii) of the Dhamma, (iii) of the Sangha, (iv) of virtue, (v) of generosity, and (vi) of deities, (vii) the recollection of peace, [133] (viii) avoidance of rough persons, (ix) cultivation of refined persons, (x) reviewing encouraging discourses, (xi) resoluteness upon that [happiness].
So by arousing these things in these ways he develops the investigation-of-states enlightenment factor, and the others. This is how he exerts the mind on an occasion when it should be exerted.
§57. 5. How does he restrain the mind on an occasion when it should be restrained? When his mind is agitated through over-energeticness, etc., then, instead of developing the three enlightenment factors beginning with investigation-of-states, he should develop those beginning with tranquillity; for this is said by the Blessed One: “Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put dry grass on it … and did not scatter dust on it, would that man be able to extinguish that great mass of fire?”—“No, venerable sir.”—“So too, bhikkhus, when the mind is agitated, that is not the time to develop the investigation-of-states enlightenment factor, the energy enlightenment factor or the happiness enlightenment factor. Why is that? Because an agitated mind cannot well be quieted by those states. When the mind is agitated, that is the time to develop the tranquillity enlightenment factor, the concentration enlightenment {186|128}factor and the equanimity enlightenment factor. Why is that? Because an agitated mind can well be quieted by those states.”
“Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put wet grass on it … and scattered dust on it, would that man be able to extinguish that great mass of fire?”—“Yes, venerable sir” ( [ S ] V 114).
§58. And here the development of the tranquillity enlightenment factor, etc., should be understood as the nutriment for each one respectively, for this is said: “Bhikkhus, there is bodily tranquillity and mental tranquillity. [134] Wise attention much practiced therein is the nutriment for the arising of the unarisen tranquillity enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen tranquillity enlightenment factor.” Likewise: “Bhikkhus, there is the sign of serenity, the sign of non-diversion. Wise attention, much practiced, therein is the nutriment for the arising of the unarisen concentration enlightenment factor, or it leads to the growth, fulfilment, development and perfection of the arisen concentration enlightenment factor.” Likewise: “Bhikkhus, there are states productive of the equanimity enlightenment factor. Wise attention, much practiced, therein is the nutriment for the arising of the unarisen equanimity enlightenment factor, or it leads to the growth, fulfilment, development and perfection of the arisen equanimity enlightenment factor” ( [ S ] V 104).
§59. Herein wise attention given to the three instances is attention occurring in arousing tranquillity, etc., by observing the way in which they arose in him earlier. The sign of serenity is a term for serenity itself, and non-diversion is a term for that too in the sense of non-distraction.
§60. There are, besides, seven things that lead to the arising of the tranquillity enlightenment factor: (i) using superior food, (ii) living in a good climate, (iii) maintaining a pleasant posture, (iv) keeping to the middle, (v) avoidance of violent persons, (vi) cultivation of persons tranquil in body, (vii) resoluteness upon that [tranquillity].
§61. Eleven things lead to the arising of the concentration enlightenment factor: (i) making the basis clean, (ii) skill in the sign, (iii) balancing the faculties, (iv) restraining the mind on occasion, (v) exerting the mind on occasion, (vi) encouraging the listless mind by means of faith and a sense of urgency, (vii) looking on with equanimity at what is occurring rightly, (viii) avoidance of unconcentrated persons, (ix) cultivation of concentrated persons, (x) reviewing of the jhānas and liberations, (xi) resoluteness upon that [concentration].
§62. Five things lead to the arising of the equanimity enlightenment factor: (i) maintenance of neutrality towards living beings; (ii) maintenance of neutrality towards formations (inanimate things); (iii) avoidance of persons who show favouritism towards beings and formations; (iv) cultivation of persons who maintain neutrality towards beings and formations; (v) resoluteness upon that [equanimity]. [135]
So by arousing these things in these ways he develops the tranquillity enlightenment factor, as well as the others. This is how he restrains the mind on an occasion when it should be restrained.
§63. {187|129}6. How does he encourage the mind on an occasion when it should be encouraged? When his mind is listless owing to sluggishness in the exercise of understanding or to failure to attain the bliss of peace, then he should stimulate it by reviewing the eight grounds for a sense of urgency. These are the four, namely, birth, aging, sickness, and death, with the suffering of the states of loss as the fifth, and also the suffering in the past rooted in the round [of rebirths], the suffering in the future rooted in the round [of rebirths], and the suffering in the present rooted in the search for nutriment. And he creates confidence by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha. This is how he encourages the mind on an occasion when it should be encouraged.
§64. 7. How does he look on at the mind with equanimity on an occasion when it should be looked on at with equanimity? When he is practicing in this way and his mind follows the road of serenity, occurs evenly on the object, and is unidle, unagitated and not listless, then he is not interested to exert or restrain or encourage it; he is like a charioteer when the horses are progressing evenly. This is how he looks on at the mind with equanimity on an occasion when it should be looked on at with equanimity.
§65. 8. Avoidance of unconcentrated persons is keeping far away from persons who have never trodden the way of renunciation, who are busy with many affairs, and whose hearts are distracted.
9. Cultivation of concentrated persons is approaching periodically persons who have trodden the way of renunciation and obtained concentration.
10. Resoluteness upon that is the state of being resolute upon concentration; the meaning is, giving concentration importance, tending, leaning and inclining to concentration.
This is how the tenfold skill in concentration should be undertaken.
9 Balancing the effort
Any man who acquires this sign,
This tenfold skill will need to heed
In order for absorption to gain
Thus achieving his bolder goal.
But if in spite of his efforts
No result comes that might requite
His work, still a wise wight persists,
Never this task relinquishing, [136]
Since a tiro, if he gives up,
Thinking not to continue in
The task, never gains distinction
Here no matter how small at all.
A man wise in temperament 17
Notices how his mind inclines:
Energy and serenity
Always he couples each to each.
{188|130}Now, his mind, seeing that it holds back,
He prods, now the restraining rein
Tightening, seeing it pull too hard;
Guiding with even pace the race.
Well-controlled bees get the pollen;
Well-balanced efforts meet to treat
Leaves, thread, and ships, and oil-tubes too,
Gain thus, not otherwise, the prize.
Let him set aside this lax
Also this agitated state,
Steering here his mind at the sign
As the bee and the rest suggest.
9.1 The five similes
§67. Here is the explanation of the meaning.
When a too clever bee learns that a flower on a tree is blooming, it sets out hurriedly, overshoots the mark, turns back, and arrives when the pollen is finished; and another, not clever enough bee, who sets out with too slow a speed, arrives when the pollen is finished too; but a clever bee sets out with balanced speed, arrives with ease at the cluster of flowers, takes as much pollen as it pleases and enjoys the honey-dew.
§68. Again, when a surgeon’s pupils are being trained in the use of the scalpel on a lotus leaf in a dish of water, one who is too clever applies the scalpel hurriedly and either cuts the lotus leaf in two or pushes it under the water, and another who is not clever enough does not even dare to touch it with the scalpel for fear of cutting it in two or pushing it under; but one who is clever shows the scalpel stroke on it by means of a balanced effort, and being good at his craft he is rewarded on such occasions.
§69. Again when the king announces, “Anyone who can draw out a spider’s thread four fathoms long shall receive four thousand,” one man who is too clever breaks the spider’s thread here and there by pulling it hurriedly, and another who is not clever enough does not dare to touch it with his hand for fear of breaking it, but a clever man pulls it out starting from the end with a balanced effort, winds it on a stick, and so wins the prize.
§70. Again, a too clever [137] skipper hoists full sails in a high wind and sends his ship adrift, and another, not clever enough skipper, lowers his sails in a light wind and remains where he is, but a clever skipper hoists full sails in a light wind, takes in half his sails in a high wind, and so arrives safely at his desired destination.
§71. Again, when a teacher says, “Anyone who fills the oil-tube without spilling any oil will win a prize,” one who is too clever fills it hurriedly out of greed for the prize, and he spills the oil, and another who is not clever enough does not dare to pour the oil at all for fear of spilling it, but one who is clever fills it with a balanced effort and wins the prize.
§72. Just as in these five similes, so too when the sign arises, one bhikkhu forces his energy, thinking “I shall soon reach absorption.” Then his mind lapses into {189|131}agitation because of his mind’s over-exerted energy and he is prevented from reaching absorption. Another who sees the defect in over-exertion slacks off his energy, thinking, “What is absorption to me now?” Then his mind lapses into idleness because of his mind’s too lax energy and he too is prevented from reaching absorption. Yet another who frees his mind from idleness even when it is only slightly idle and from agitation when only slightly agitated, confronting the sign with balanced effort, reaches absorption. One should be like the last-named.
§73. It was with reference to this meaning that it was said above:
“Well-controlled bees get the pollen;
Well-balanced efforts meet to treat
Leaves, thread, and ships, and oil-tubes too,
Gain thus, not otherwise, the prize.
Let him set aside then this lax
Also this agitated state,
Steering here his mind at the sign
As the bee and the rest suggest”.
10 Absorption in the cognitive series
§74. So, while he is guiding his mind in this way, confronting the sign, [then knowing]: “Now absorption will succeed,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the [occurrence of consciousness as] life-continuum, and evoked by the constant repeating of “earth, earth.” After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere. The rest are of the sense sphere, but they have stronger applied thought, sustained thought, happiness, bliss, and unification of mind than the normal ones. They are called “preliminary work” [consciousnesses] because they are the preliminary work for absorption; [138] and they are also called “access” [consciousnesses] because of their nearness to absorption because they happen in its neighbourhood, just as the words “village access” and “city access” are used for a place near to a village, etc.; and they are also called “conformity” [consciousnesses] because they conform to those that precede the “preliminary work” [consciousnesses] and to the absorption that follows. And the last of these is also called “change-of-lineage” because it transcends the limited [sense-sphere] lineage and brings into being the exalted [fine-material-sphere] lineage. 18
§75. {190|132}But omitting repetitions, 19 then either the first is the “preliminary work,” the second “access,” the third “conformity,” and the fourth, “change-of-lineage,” or else the first is “access,” the second “conformity,” and the third “change-of-lineage.” Then either the fourth [in the latter case] or the fifth [in the former case] is the absorption consciousness. For it is only either the fourth or the fifth that fixes in absorption. And that is according as there is swift or sluggish direct-knowledge. (cf. XXI.117) Beyond that, impulsion lapses and the life-continuum 20 takes over.
§76. But the Abhidhamma scholar, the Elder Godatta, quoted this text: “Preceding profitable states are a condition, as repetition condition, for succeeding profitable states” ( [ Paṭṭh ] I 5). Adding, “It is owing to the repetition condition that each succeeding state is strong, so there is absorption also in the sixth and seventh.”
§77. That is rejected by the commentaries with the remark that it is merely that elder’s opinion, adding that, “It is only either in the fourth or the fifth 21 that there is absorption. Beyond that, impulsion lapses. It is said to do so because of nearness of the life-continuum.” And that has been stated in this way after consideration, so it cannot be rejected. For just as a man who is running towards a precipice and wants to stop cannot do so when he has his foot on the edge but falls over it, so there can be no fixing in absorption in the sixth or the seventh because of the nearness to the life-continuum. That is why it should be understood that there is absorption only in the fourth or the fifth.
§78. {191|133}But that absorption is only of a single conscious moment. For there are seven instances in which the normal extent 22 [of the cognitive series] does not apply. They are in the cases of the first absorption, the mundane kinds of direct-knowledge, the four paths, fruition next after the path, life-continuum jhāna in the fine-material and immaterial kinds of becoming, the base consisting of neither perception nor non-perception as condition for cessation [of perception and feeling], and the fruition attainment in one emerging from cessation. Here the fruition next after the path does not exceed three [consciousnesses in number]; [139] the [consciousnesses] of the base consisting of neither perception nor non-perception as condition for cessation do not exceed two [in number]; there is no measure of the [number of consciousnesses in the] life-continuum in the fine-material and immaterial [kinds of becoming]. In the remaining instances [the number of consciousnesses is] one only. So absorption is of a single consciousness moment. After that, it lapses into the life-continuum. Then the life-continuum is interrupted by adverting for the purpose of reviewing the jhāna, next to which comes the reviewing of the jhāna.
11 The first jhāna
§79. At this point, “Quite secluded from sense desires, secluded from unprofitable things he enters upon and dwells in the first jhāna, which is accompanied by applied and sustained thought with happiness and bliss born of seclusion” ( [ Vibh ] 245), and so he has attained the first jhāna, which abandons five factors, possesses five factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.
§80. Herein, quite secluded from sense desires means having secluded himself from, having become without, having gone away from, sense desires. Now, this word quite (eva) should be understood to have the meaning of absoluteness. Precisely because it has the meaning of absoluteness it shows how, on the actual occasion of entering upon and dwelling in the first jhāna, sense desires as well as being non-existent then are the first jhāna’s contrary opposite, and it also shows that the arrival takes place only (eva) through the letting go of sense desires. How?
§81. When absoluteness is introduced thus, “quite secluded from sense desires,” what is expressed is this: sense desires are certainly incompatible with this jhāna; when they exist, it does not occur, just as when there is darkness, there is no lamplight; and it is only by letting go of them that it is reached, just as the further bank is reached only by letting go of the near bank. That is why absoluteness is introduced.
§82. Here it might be asked: But why is this [word “quite”] mentioned only in the first phrase and not in the second? How is this, might he enter upon and {192|134}dwell in the first jhāna even when not secluded from unprofitable things?—It should not be regarded in that way. It is mentioned in the first phrase as the escape from them; for this jhāna is the escape from sense desires since it surmounts the sense-desire element and since it is incompatible with greed for sense desires, according as it is said: “The escape from sense desires is this, that is to say, renunciation” ( [ D ] III 275). But in the second phrase [140] the word eva should be adduced and taken as said, as in the passage, “Bhikkhus, only (eva) here is there an ascetic, here a second ascetic” ( [ M ] I 63). For it is impossible to enter upon and dwell in jhāna unsecluded also from unprofitable things, in other words, the hindrances other than that [sense desire]. So this word must be read in both phrases thus: “Quite secluded from sense desires, quite secluded from unprofitable things.” And although the word “secluded” as a general term includes all kinds of seclusion, that is to say, seclusion by substitution of opposites, etc., and bodily seclusion, etc., 23 still only the three, namely, bodily seclusion, mental seclusion, and seclusion by suppression (suspension) should be regarded here.
§83. But this term “sense desires” should be regarded as including all kinds, that is to say, sense desires as object as given in the Niddesa in the passage beginning, “What are sense desires as object? They are agreeable visible objects …” ( [ Nidd ] I 1), and the sense desires as defilement given there too and in the Vibhaṅga thus: “Zeal as sense desire (kāma), greed as sense desire, zeal and greed as sense desire, thinking as sense desire, greed as sense desire, thinking and greed as sense desire” 24 ( [ Nidd ] I 2; [ Vibh ] 256). That being so, the words “quite secluded from sense desires” properly mean “quite secluded from sense desires as object,” and express bodily seclusion, while the words “secluded from unprofitable things” properly mean “secluded from sense desires as defilement or from all unprofitable things,” and express mental seclusion. And in this case giving up of pleasure in sense desires is indicated by the first since it only expresses seclusion from sense desires as object, while acquisition of pleasure {193|135}in renunciation is indicated by the second since it expresses seclusion from sense desire as defilement.
§84. And with sense desires as object and sense desires as defilement expressed in this way, it should also be recognized that the abandoning of the objective basis for defilement is indicated by the first of these two phrases and the abandoning of the [subjective] defilement by the second; also that the giving up of the cause of cupidity is indicated by the first and [the giving up of the cause] of stupidity by the second; also that the purification of one’s occupation is indicated by the first and the educating of one’s inclination by the second.
This, firstly, is the method here when the words from sense desires are treated as referring to sense desires as object.
§85. But if they are treated as referring to sense desires as defilement, then it is simply just zeal for sense desires (kāmacchanda) in the various forms of zeal (chanda), greed (rāga), etc., that is intended as “sense desires” (kāma) (§83, 2nd quotation). [141] And although that [lust] is also included by [the word] “unprofitable,” it is nevertheless stated separately in the Vibhaṅga in the way beginning, “Herein, what are sense desires? Zeal as sense desire …” ( [ Vibh ] 256) because of its incompatibility with jhāna. Or, alternatively, it is mentioned in the first phrase because it is sense desire as defilement and in the second phrase because it is included in the “unprofitable.” And because this [lust] has various forms, therefore “from sense desires” is said instead of “from sense desire.”
§86. And although there may be unprofitableness in other states as well, nevertheless only the hindrances are mentioned subsequently in the Vibhaṅga thus, “Herein, what states are unprofitable? Lust …” ( [ Vibh ] 256), etc., in order to show their opposition to, and incompatibility with, the jhāna factors. For the hindrances are the contrary opposites of the jhāna factors: what is meant is that the jhāna factors are incompatible with them, eliminate them, abolish them. And it is said accordingly in the Peṭaka (Peṭakopadesa): “Concentration is incompatible with lust, happiness with ill will, applied thought with stiffness and torpor, bliss with agitation and worry, and sustained thought with uncertainty” (not in Peṭakopadesa).
§87. So in this case it should be understood that seclusion by suppression (suspension) of lust is indicated by the phrase quite secluded from sense desires, and seclusion by suppression (suspension) of [all] five hindrances by the phrase secluded from unprofitable things. But omitting repetitions, that of lust is indicated by the first and that of the remaining hindrances by the second. Similarly with the three unprofitable roots, that of greed, which has the five cords of sense desire ( [ M ] I 85) as its province, is indicated by the first, and that of hate and delusion, which have as their respective provinces the various grounds for annoyance ( [ A ] IV 408; V 150), etc., by the second. Or with the states consisting of the floods, etc., that of the flood of sense desires, of the bond of sense desires, of the canker of sense desires, of sense-desire clinging, of the bodily tie of {194|136}covetousness, and of the fetter of greed for sense desires, is indicated by the first, and that of the remaining floods, bonds, cankers, clingings, ties, and fetters, is indicated by the second. Again, that of craving and of what is associated with craving is indicated by the first, and that of ignorance and of what is associated with ignorance is indicated by the second. Furthermore, that of the eight thought-arisings associated with greed (XIV.90) is indicated by the first, and that of the remaining kinds of unprofitable thought-arisings is indicated by the second.
This, in the first place, is the explanation of the meaning of the words “quite secluded from sense desires, secluded from unprofitable things.”
§88. So far the factors abandoned by the jhāna have been shown. And now, in order to show the factors associated with it, which is accompanied by applied and sustained thought is said. [142] Herein, applied thinking (vitakkana) is applied thought (vitakka); hitting upon, is what is meant. 25 It has the characteristic of directing the mind on to an object (mounting the mind on its object). Its function is to strike at and thresh—for the meditator is said, in virtue of it, to have the object struck at by applied thought, threshed by applied thought. It is manifested as the leading of the mind onto an object. Sustained thinking (vicaraṇa) is sustained thought (vicāra); continued sustainment (anusañcaraṇa), is what is meant. It has the characteristic of continued pressure on (occupation with) the object. Its function is to keep conascent [mental] states [occupied] with that. It is manifested as keeping consciousness anchored [on that object].
§89. And, though sometimes not separate, applied thought is the first impact of the mind in the sense that it is both gross and inceptive, like the striking of a bell. Sustained thought is the act of keeping the mind anchored, in the sense that it is subtle with the individual essence of continued pressure, like the ringing of the bell. Applied thought intervenes, being the interference of consciousness at the time of first arousing [thought], like a bird’s spreading out its wings when about to soar into the air, and like a bee’s diving towards a lotus when it is minded to follow up the scent of it. The behaviour of sustained thought is quiet, being the near non-interference of consciousness, like the bird’s planing with outspread wings after soaring into the air, and like the bee’s buzzing above the lotus after it has dived towards it.
§90. In the commentary to the Book of Twos 26 this is said: “Applied thought occurs as a state of directing the mind onto an object, like the movement of a large bird taking off into the air by engaging the air with both wings and forcing them downwards. For it causes absorption by being unified. Sustained thought occurs with the individual essence of continued pressure, like the bird’s movement when it is using (activating) its wings for the purpose of keeping {195|137}hold on the air. For it keeps pressing the object 27 ”. That fits in with the latter’s occurrence as anchoring. This difference of theirs becomes evident in the first and second jhānas [in the fivefold reckoning].
§91. Furthermore, applied thought is like the hand that grips firmly and sustained thought is like the hand that rubs, when one grips a tarnished metal dish firmly with one hand and rubs it with powder and oil and a woollen pad with the other hand. Likewise, when a potter has spun his wheel with a stroke on the stick and is making a dish [143], his supporting hand is like applied thought and his hand that moves back and forth is like sustained thought. Likewise, when one is drawing a circle, the pin that stays fixed down in the centre is like applied thought, which directs onto the object, and the pin that revolves round it is like sustained thought, which continuously presses.
§92. So this jhāna occurs together with this applied thought and this sustained thought and it is called, “accompanied by applied and sustained thought” as a tree is called “accompanied by flowers and fruits.” But in the Vibhaṅga the teaching is given in terms of a person 28 in the way beginning, “He is possessed, fully possessed, of this applied thought and this sustained thought” ( [ Vibh ] 257). The meaning should be regarded in the same way there too.
§93. Born of seclusion: here secludedness (vivitti) is seclusion (viveka); the meaning is, disappearance of hindrances. Or alternatively, it is secluded (vivitta), thus it is seclusion; the meaning is, the collection of states associated with the jhāna is secluded from hindrances. “Born of seclusion” is born of or in that kind of seclusion.
§94. Happiness and bliss: it refreshes (pīnayati), thus it is happiness (pīti). It has the characteristic of endearing (sampiyāyanā). Its function is to refresh the body and the mind; or its function is to pervade (thrill with rapture). It is manifested as elation. But it is of five kinds as minor happiness, momentary happiness, showering happiness, uplifting happiness, and pervading (rapturous) happiness.
Herein, minor happiness is only able to raise the hairs on the body. Momentary happiness is like flashes of lightning at different moments. Showering happiness breaks over the body again and again like waves on the sea shore.
§95. Uplifting happiness can be powerful enough to levitate the body and make it spring up into the air. For this was what happened to the Elder Mahā-Tissa, resident at Puṇṇavallika. He went to the shrine terrace on the evening of the full-moon day. Seeing the moonlight, he faced in the direction of the Great Shrine [at Anurādhapura], thinking, “At this very hour the four {196|138}assemblies 29 are worshipping at the Great Shrine!” By means of objects formerly seen [there] he aroused uplifting happiness with the Enlightened One as object, and he rose into the air like a painted ball bounced off a plastered floor and alighted on the terrace of the Great Shrine.
§96. And this was what happened to the daughter of a clan in the village of Vattakālaka near the Girikaṇḍaka Monastery when she sprang up into the air owing to strong uplifting happiness with the Enlightened One as object. As her parents were about to go to the monastery in the evening, it seems, in order to hear the Dhamma [144], they told her: “My dear, you are expecting a child; you cannot go out at an unsuitable time. We shall hear the Dhamma and gain merit for you.” So they went out. And though she wanted to go too, she could not well object to what they said. She stepped out of the house onto a balcony and stood looking at the Ākāsacetiya Shrine at Girikaṇḍaka lit by the moon. She saw the offering of lamps at the shrine, and the four communities as they circumambulated it to the right after making their offerings of flowers and perfumes; and she heard the sound of the massed recital by the Community of Bhikkhus. Then she thought: “How lucky they are to be able to go to the monastery and wander round such a shrine terrace and listen to such sweet preaching of Dhamma!” Seeing the shrine as a mound of pearls and arousing uplifting happiness, she sprang up into the air, and before her parents arrived she came down from the air into the shrine terrace, where she paid homage and stood listening to the Dhamma.
§97. When her parents arrived, they asked her, “What road did you come by?” She said, “I came through the air, not by the road,” and when they told her, “My dear, those whose cankers are destroyed come through the air. But how did you come?” she replied: “As I was standing looking at the shrine in the moonlight a strong sense of happiness arose in me with the Enlightened One as its object. Then I knew no more whether I was standing or sitting, but only that I was springing up into the air with the sign that I had grasped, and I came to rest on this shrine terrace.”
So uplifting happiness can be powerful enough to levitate the body, make it spring up into the air.
§98. But when pervading (rapturous) happiness arises, the whole body is completely pervaded, like a filled bladder, like a rock cavern invaded by a huge inundation.
§99. Now, this fivefold happiness, when conceived and matured, perfects the twofold tranquillity, that is, bodily and mental tranquillity. When tranquillity is conceived and matured, it perfects the twofold bliss, that is, bodily and mental bliss. When bliss is conceived and matured, it perfects the threefold concentration, that is, momentary concentration, access concentration, and absorption concentration.
Of these, what is intended in this context by happiness is pervading happiness, which is the root of absorption and comes by growth into association with absorption. [145]
§100. {197|139}But as to the other word: pleasing (sukhana) is bliss (sukha). Or alternatively: it thoroughly (SUṭṭhu) devours (KHĀdati), consumes (KHAṇati), 30 bodily and mental affliction, thus it is bliss (sukha). It has gratifying as its characteristic. Its function is to intensify associated states. It is manifested as aid.
And wherever the two are associated, happiness is the contentedness at getting a desirable object, and bliss is the actual experiencing of it when got. Where there is happiness there is bliss (pleasure); but where there is bliss there is not necessarily happiness. Happiness is included in the formations aggregate; bliss is included in the feeling aggregate. If a man, exhausted 31 in a desert, saw or heard about a pond on the edge of a wood, he would have happiness; if he went into the wood’s shade and used the water, he would have bliss. And it should be understood that this is said because they are obvious on such occasions.
§101. Accordingly, (a) this happiness and this bliss are of this jhāna, or in this jhāna; so in this way this jhāna is qualified by the words with happiness and bliss [and also born of seclusion]. Or alternatively: (b) the words happiness and bliss (pītisukhaṃ) can be taken as “the happiness and the bliss” independently, like “the Dhamma and the Discipline” (dhammavinaya), and so then it can be taken as seclusion-born happiness-and-bliss of this jhāna, or in this jhāna; so in this way it is the happiness and bliss [rather than the jhāna] that are born of seclusion. For just as the words “born of seclusion” can [as at (a)] be taken as qualifying the word “jhāna,” so too they can be taken here [as at (b)] as qualifying the expression “happiness and bliss,” and then that [total expression] is predicated of this [jhāna]. So it is also correct to call “happiness-and-bliss born-of-seclusion” a single expression. In the Vibhaṅga it is stated in the way beginning, “This bliss accompanied by this happiness” ( [ Vibh ] 257). The meaning should be regarded in the same way there too.
§102. First jhāna: this will be explained below (§119).
Enters upon (upasampajja): arrives at; reaches, is what is meant; or else, taking it as “makes enter” (upasampādayitvā), then producing, is what is meant. In the Vibhaṅga this is said: “‘Enters upon’: the gaining, the regaining, the reaching, the arrival at, the touching, the realizing of, the entering upon (upasampadā, the first jhāna” ( [ Vibh ] 257), the meaning of which should be regarded in the same way.
§103. And dwells in (viharati): by becoming possessed of jhāna of the kind described above through dwelling in a posture favourable to that [jhāna], he produces a posture, a procedure, a keeping, an enduring, a lasting, a behaviour, a dwelling, of the person. For this is said in the Vibhaṅga: “‘Dwells in’: poses, {198|140}proceeds, keeps, endures, lasts, behaves, dwells; [146] hence ‘dwells’ is said” ( [ Vibh ] 252).
§104. Now, it was also said above which abandons five factors, possesses five factors (§79; cf. [ M ] I 294). Herein, the abandoning of the five factors should be understood as the abandoning of these five hindrances, namely, lust, ill will, stiffness and torpor, agitation and worry, and uncertainty; for no jhāna arises until these have been abandoned, and so they are called the factors of abandoning. For although other unprofitable things too are abandoned at the moment of jhāna, still only these are specifically obstructive to jhāna.
§105. The mind affected through lust by greed for varied objective fields does not become concentrated on an object consisting in unity, or being overwhelmed by lust, it does not enter on the way to abandoning the sense-desire element. When pestered by ill will towards an object, it does not occur uninterruptedly. When overcome by stiffness and torpor, it is unwieldy. When seized by agitation and worry, it is unquiet and buzzes about. When stricken by uncertainty, it fails to mount the way to accomplish the attainment of jhāna. So it is these only that are called factors of abandoning because they are specifically obstructive to jhāna.
§106. But applied thought directs the mind onto the object; sustained thought keeps it anchored there. Happiness produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances; and bliss intensifies it for the same reason. Then unification aided by this directing onto, this anchoring, this refreshing and this intensifying, evenly and rightly centres (III.3) the mind with its remaining associated states on the object consisting in unity. Consequently, possession of five factors should be understood as the arising of these five, namely, applied thought, sustained thought, happiness, bliss and unification of mind.
§107. For it is when these are arisen that jhāna is said to be arisen, which is why they are called the five factors of possession. Therefore it should not be assumed that the jhāna is something other which possesses them. But just as “The army with the four factors” ( [ Vin ] IV 104) and “Music with the five factors” ( [ M-a ] II 300) and “The path with the eight factors (eightfold path)” are stated simply in terms of their factors, so this too [147] should be understood as stated simply in terms of its factors, when it is said to “have five factors” or “possess five factors.”
§108. And while these five factors are present also at the moment of access and are stronger in access than in normal consciousness, they are still stronger here than in access and acquire the characteristic of the fine-material sphere. For applied thought arises here directing the mind on to the object in an extremely lucid manner, and sustained thought does so pressing the object very hard, and the happiness and bliss pervade the entire body. Hence it is said: “And there is nothing of his whole body not permeated by the happiness and bliss born of seclusion” ( [ D ] I 73). And unification too arises in the complete contact with the object that the surface of a box’s lid has with the surface of its base. This is how they differ from the others.
§109. {199|141}Although unification of mind is not actually listed among these factors in the [summary] version [beginning] “which is accompanied by applied and sustained thought” ( [ Vibh ] 245), nevertheless it is mentioned [later] in the Vibhaṅga as follows: “‘Jhāna’: it is applied thought, sustained thought, happiness, bliss, unification”( [ Vibh ] 257), and so it is a factor too; for the intention with which the Blessed One gave the summary is the same as that with which he gave the exposition that follows it.
§110. Is good in three ways, possesses ten characteristics (§79): the goodness in three ways is in the beginning, middle, and end. The possession of the ten characteristics should be understood as the characteristics of the beginning, middle, and end, too. Here is the text:
§111. “Of the first jhāna, purification of the way is the beginning, intensification of equanimity is the middle, and satisfaction is the end.
“‘Of the first jhāna, purification of the way is the beginning’: how many characteristics has the beginning? The beginning has three characteristics: the mind is purified of obstructions to that [jhāna]; because it is purified the mind makes way for the central [state of equilibrium, which is the] sign of serenity; because it has made way the mind enters into that state. And it is since the mind becomes purified of obstructions and, through being purified, makes way for the central [state of equilibrium, which is the] sign of serenity and, having made way, enters into that state, that the purification of the way is the beginning of the first jhāna. These are the three characteristics of the beginning. Hence it is said: ‘The first jhāna is good in the beginning which possesses three characteristics.’ [148]
§112. “‘Of the first jhāna intensification of equanimity is the middle’: how many characteristics has the middle? The middle has three characteristics. He [now] looks on with equanimity at the mind that is purified; he looks on with equanimity at it as having made way for serenity; he looks on with equanimity at the appearance of unity. 32 And in that he [now] looks on with equanimity at the mind that is purified and looks on with equanimity at it as having made way for serenity and looks on with equanimity at the appearance of unity, that intensification of equanimity is the middle of the first jhāna. These are the three characteristics of the middle. Hence it is said: ‘The first jhāna is good in the middle which possesses three characteristics.’
§113. “‘Of the first jhāna satisfaction is the end’: how many characteristics has the end? The end has four characteristics. The satisfaction in the sense that there was non-excess of any of the states arisen therein, and the satisfaction in the sense that the faculties had a single function, and the satisfaction in the sense {200|142}that the appropriate energy was effective, and the satisfaction in the sense of repetition, are the satisfaction in the end of the first jhāna. These are the four characteristics of the end. Hence it is said: ‘The first jhāna is good in the end which possesses four characteristics’” ( [ Paṭis ] I 167–168).
§114. Herein, purification of the way is access together with its concomitants. Intensification of equanimity is absorption. Satisfaction is reviewing. So some comment. 33 But it is said in the text, “The mind arrived at unity enters into purification of the way, is intensified in equanimity, and is satisfied by knowledge” ( [ Paṭis ] I 167), and therefore it is from the standpoint within actual absorption that purification of the way firstly should be understood as the approach, with intensification of equanimity as the function of equanimity consisting in specific neutrality, and satisfaction as the manifestation of clarifying knowledge’s function in accomplishing non-excess of states. How?
§115. Firstly, in a cycle [of consciousness] in which absorption arises the mind becomes purified from the group of defilements called hindrances that are an obstruction to jhāna. Being devoid of obstruction because it has been purified, it makes way for the central [state of equilibrium, which is the] sign of serenity. Now, it is the absorption concentration itself occurring evenly that is called the sign of serenity. But the consciousness immediately before that [149] reaches that state by way of change in a single continuity (cf. XXII.1–6), and so it is said that it makes way for the central [state of equilibrium, which is the] sign of serenity. And it is said that it enters into that state by approaching it through having made way for it. That is why in the first place purification of the way, while referring to aspects existing in the preceding consciousness, should nevertheless be understood as the approach at the moment of the first jhāna’s actual arising.
§116. Secondly, when he has more interest in purifying, since there is no need to re-purify what has already been purified thus, it is said that he looks on with equanimity at the mind that is purified. And when he has no more interest in concentrating again what has already made way for serenity by arriving at the state of serenity, it is said that he looks on with equanimity at it as having made way for serenity. And when he has no more interest in again causing appearance of unity in what has already appeared as unity through abandonment of its association with defilement in making way for serenity, it is said that he looks on with equanimity at the appearance of unity. That is why intensification of equanimity should be understood as the function of equanimity that consists in specific neutrality.
§117. And lastly, when equanimity was thus intensified, the states called concentration and understanding produced there, occurred coupled together without either one exceeding the other. And also the [five] faculties beginning with faith occurred with the single function (taste) of deliverance owing to deliverance from the various defilements. And also the energy appropriate to that, which was favourable to their state of non-excess and single function, was {201|143}effective. And also its repetition occurs at that moment. 34 Now, all these [four] aspects are only produced because it is after seeing with knowledge the various dangers in defilement and advantages in cleansing that satisfiedness, purifiedness and clarifiedness ensue accordingly. That is the reason why it was said that satisfaction should be understood as the manifestation of clarifying knowledge’s function in accomplishing non-excess, etc., of states (§114).
§118. Herein, satisfaction as a function of knowledge is called “the end” since the knowledge is evident as due to onlooking equanimity, according as it is said: “He looks on with complete equanimity at the mind thus exerted; then the understanding faculty is outstanding as understanding due to equanimity. Owing to equanimity the mind is liberated from the many sorts of defilements; then the understanding faculty is outstanding as understanding due to liberation. Because of being liberated these states come to have a single function; then [the understanding faculty is outstanding as understanding due to] development in the sense of the single function” 35 ( [ Paṭis ] II 25).
§119. Now, as to the words and so he has attained the first jhāna … of the earth kasiṇa (§79): Here it is first because it starts a numerical series; [150] also it is first because it arises first. It is called jhāna because of lighting (upanijjhāna) the object and because of burning up (jhāpana) opposition ( [ Paṭis ] I 49). The disk of earth is called earth kasiṇa (paṭhavīkasiṇa—lit. “earth universal”) in the sense of entirety, 36 and the sign acquired with that as its support and also the jhāna acquired in the earth-kasiṇa sign are so called too. So that jhāna should be understood as of the earth kasiṇa in this sense, with reference to which it was said above “and so he has attained to the first jhāna … of the earth kasiṇa.”
§120. When it has been attained in this way, the mode of its attainment must be discerned by the meditator as if he were a hair-splitter or a cook. For when a very skilful archer, who is working to split a hair, actually splits the hair on one occasion, he discerns the modes of the position of his feet, the bow, the bowstring, and the arrow thus: “I split the hair as I stood thus, with the bow thus, the bowstring thus, the arrow thus.” From then on he recaptures those same modes and repeats the splitting of the hair without fail. So too the meditator must discern such modes as that of suitable food, etc., thus: “I attained this after eating this food, attending on such a person, in such a lodging, in this posture at this time.” In this way, when that [absorption] is lost, he will be able to recapture those modes and renew the absorption, or while familiarizing himself with it he will be able to repeat that absorption again and again.
§121. And just as when a skilled cook is serving his employer, he notices whatever he chooses to eat and from then on brings only that sort and so obtains {202|144}a reward, so too this meditator discerns such modes as that of the food, etc., at the time of the attaining, and he recaptures them and re-obtains absorption each time it is lost. So he must discern the modes as a hair-splitter or a cook does.
§122. And this has been said by the Blessed One: “Bhikkhus, suppose a wise, clever, skilful cook set various kinds of sauces before a king or a king’s minister, such as sour, bitter, sharp, [151] sweet, peppery and unpeppery, salty and unsalty sauces; then the wise, clever, skilful cook learned his master’s sign thus ‘today this sauce pleased my master’ or ‘he held out his hand for this one’ or ‘he took a lot of this one’ or ‘he praised this one’ or ‘today the sour kind pleased my master’ or ‘he held out his hand for the sour kind’ or ‘he took a lot of the sour kind’ or ‘he praised the sour kind’ … or ‘he praised the unsalty kind’; then the wise, clever, skilful cook is rewarded with clothing and wages and presents. Why is that? Because that wise, clever, skilful cook learned his master’s sign in this way. So too, bhikkhus, here a wise, clever, skilful bhikkhu dwells contemplating the body as a body … He dwells contemplating feelings as feelings … consciousness as consciousness … mental objects as mental objects, ardent, fully aware and mindful, having put away covetousness and grief for the world. As he dwells contemplating mental objects as mental objects, his mind becomes concentrated, his defilements are abandoned. He learns the sign of that. Then that wise, clever, skilful bhikkhu is rewarded with a happy abiding here and now, he is rewarded with mindfulness and full awareness. Why is that? Because that wise, clever, skilful bhikkhu learned his consciousness’s sign” ( [ S ] V 151–152).
§123. And when he recaptures those modes by apprehending the sign, he just succeeds in reaching absorption, but not in making it last. It lasts when it is absolutely purified from states that obstruct concentration.
§124. When a bhikkhu enters upon a jhāna without [first] completely suppressing lust by reviewing the dangers in sense desires, etc., and without [first] completely tranquillizing bodily irritability 37 by tranquillizing the body, and without [first] completely removing stiffness and torpor by bringing to mind the elements of initiative, etc., (§55), and without [first] completely abolishing agitation and worry by bringing to mind the sign of serenity, etc., [152] and without [first] completely purifying his mind of other states that obstruct concentration, then that bhikkhu soon comes out of that jhāna again, like a bee that has gone into an unpurified hive, like a king who has gone into an unclean park.
§125. But when he enters upon a jhāna after [first] completely purifying his mind of states that obstruct concentration, then he remains in the attainment even for a whole day, like a bee that has gone into a completely purified hive, like a king who has gone into a perfectly clean park. Hence the Ancients said:
{203|145}“So let him dispel any sensual lust, and resentment,
Agitation as well, and then torpor, and doubt as the fifth;
There let him find joy with a heart that is glad in seclusion,
Like a king in a garden where all and each corner is clean.”
§126. So if he wants to remain long in the jhāna, he must enter upon it after [first] purifying his mind from obstructive states.
12 Extension of the sign
In order to perfect the development of consciousness he should besides extend the counterpart sign according as acquired. Now, there are two planes for extension, namely, access and absorption; for it is possible to extend it on reaching access and on reaching absorption. But the extending should be done consistently in one [or the other], which is why it was said “he should besides extend the counterpart sign according as acquired.”
§127. The way to extend it is this. The meditator should not extend the sign as a clay bowl or a cake or boiled rice or a creeper or a piece of cloth is extended. He should first delimit with his mind successive sizes for the sign, according as acquired, that is to say, one finger, two fingers, three fingers, four fingers, and then extend it by the amount delimited, just as a ploughman delimits with the plough the area to be ploughed and then ploughs within the area delimited, or just as bhikkhus fixing a boundary first observe the marks and then fix it. He should not, in fact, extend it without having delimited [the amount it is to be extended by]. After that has been done, he can further extend it, doing so by delimiting successive boundaries of, say, a span, a ratana (=2 spans), the veranda, the surrounding space, 38 the monastery, and the boundaries of the village, the town, the district, the kingdom and the ocean, [153] making the extreme limit the world-sphere or even beyond.
§128. Just as young swans first starting to use their wings soar a little distance at a time, and by gradually increasing it eventually reach the presence of the moon and sun, so too when a bhikkhu extends the sign by successive delimitations in the way described, he can extend it up to the limit of the world-sphere or even beyond.
§129. Then that sign [appears] to him like an ox hide stretched out with a hundred pegs 39 over the earth’s ridges and hollows, river ravines, tracts of scrub and thorns, and rocky inequalities (see [ M ] III 105) in any area to which it has been extended. {204|146}When a beginner has reached the first jhāna in this sign, he should enter upon it often without reviewing it much. For the first jhāna factors occur crudely and weakly in one who reviews it much. Then because of that they do not become conditions for higher endeavour. While he is endeavouring for the unfamiliar [higher jhāna] he falls away from the first jhāna and fails to reach the second.
§130. Hence the Blessed One said: “Bhikkhus, suppose there were a foolish stupid mountain cow, with no knowledge of fields and no skill in walking on craggy mountains, who thought: ‘What if I walked in a direction I never walked in before, ate grass I never ate before, drank water I never drank before?’ and without placing her forefoot properly she lifted up her hind foot; then she would not walk in the direction she never walked in before or eat the grass she never ate before or drink the water she never drank before, and also she would not get back safely to the place where she had thought, ‘What if I walked in a direction I never walked in before … drank water I never drank before?’ Why is that? Because that mountain cow was foolish and stupid with no knowledge of fields and no skill in walking on craggy mountains. So too, bhikkhus, here is a certain foolish stupid bhikkhu with no knowledge of fields and no skill, quite secluded from sense desires, secluded from unprofitable things, in entering upon and dwelling in the first jhāna, which is accompanied by applied thought and sustained thought with happiness and bliss born of seclusion; he does not repeat, develop or cultivate that sign or properly establish it. He thinks: ‘What if with the subsiding of applied and sustained thought I entered upon and dwelt in the second jhāna, which is … with happiness and bliss born of concentration?’ [154] He is unable with the subsiding of applied and sustained thought to enter upon and dwell in the second jhāna, which is … with happiness and bliss born of concentration. Then he thinks: ‘What if, quite secluded from sense desires, secluded from unprofitable things, I entered upon and dwelt in the first jhāna, which is … with happiness and bliss born of seclusion?’ He is unable, quite secluded from sense desires, secluded from unprofitable things, to enter upon and dwell in the first jhāna which is … with happiness and bliss born of seclusion. This bhikkhu is called one who has slipped between the two, who has fallen between the two, just like the foolish stupid mountain cow with no knowledge of fields and no skill in walking on craggy mountains …” ( [ A ] IV 418–419).
13 Mastery in five ways
§131. Therefore he should acquire mastery in the five ways first of all with respect to the first jhāna. Herein, these are the five kinds of mastery: mastery in adverting, mastery in attaining, mastery in resolving (steadying the duration), mastery in emerging, and mastery in reviewing. “He adverts to the first jhāna where, when, and for as long as, he wishes; he has no difficulty in adverting; thus it is mastery in adverting. He attains the first jhāna where … he has no difficulty in attaining; thus it is mastery in attaining” ( [ Paṭis ] I 100), and all the rest should be quoted in detail (XXIII.27).
§132. The explanation of the meaning here is this. When he emerges from the first jhāna and first of all adverts to the applied thought, then, next to the {205|147}adverting that arose interrupting the life-continuum, either four or five impulsions impel with that applied thought as their object. Then there are two life-continuum [consciousnesses]. Then there is adverting with the sustained thought as its object and followed by impulsions in the way just stated. When he is able to prolong his conscious process uninterruptedly in this way with the five jhāna factors, then his mastery of adverting is successful. But this mastery is found at its acme of perfection in the Blessed One’s Twin Marvel ( [ Paṭis ] I 125), or for others on the aforesaid occasions. There is no quicker mastery in adverting than that.
§133. The venerable Mahā-Moggallāna’s ability to enter upon jhāna quickly, as in the taming of the royal nāga-serpent Nandopananda (XII.106f.), is called mastery in attaining.
§134. Ability to remain in jhāna for a moment consisting in exactly a finger-snap or exactly ten finger-snaps is called mastery in resolving (steadying the duration).
Ability to emerge quickly in the same way is called mastery in emerging.
§135. The story of the Elder Buddharakkhita may be told in order to illustrate both these last. [155] Eight years after his admission to the Community that elder was sitting in the midst of thirty thousand bhikkhus possessed of supernormal powers who had gathered to attend upon the sickness of the Elder Mahā-Rohanagutta at Therambatthala. He saw a royal supaṇṇa (bird) swooping down from the sky intending to seize an attendant royal nāga-serpent as he was getting rice-gruel accepted for the elder. The Elder Buddharakkhita created a rock meanwhile, and seizing the royal nāga by the arm, he pushed him inside it. The royal supaṇṇa gave the rock a blow and made off. The senior elder remarked: “Friends, if Rakkhita had not been there, we should all have been put to shame.” 40
§136. Mastery in reviewing is described in the same way as mastery in adverting; for the reviewing impulsions are in fact those next to the adverting mentioned there (§132).
§137. When he has once acquired mastery in these five ways, then on emerging from the now familiar first jhāna he can regard the flaws in it in this way: “This attainment is threatened by the nearness of the hindrances, and its factors are weakened by the grossness of the applied and sustained thought.” He can bring the second jhāna to mind as quieter and so end his attachment to the first jhāna and set about doing what is needed for attaining the second.
§138. When he has emerged from the first jhāna, applied and sustained thought appear gross to him as he reviews the jhāna factors with mindfulness and full awareness, while happiness and bliss and unification of mind appear peaceful. Then, as he brings that same sign to mind as “earth, earth” again and again {206|148}with the purpose of abandoning the gross factors and obtaining the peaceful factors, [knowing] “now the second jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum. After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere belonging to the second jhāna. The rest are of the sense sphere of the kinds already stated (§74).
14 The second jhāna
§139. And at this point, “With the stilling of applied and sustained thought he enters upon and dwells in the second jhāna, which has internal confidence and singleness of mind without applied thought, without sustained thought, with happiness and bliss born of concentration” ( [ Vibh ] 245), and so he has attained the second jhāna, which abandons two factors, possesses three factors, is good in three ways, possesses ten characteristics and is of the earth kasiṇa. [156]
§140. Herein, with the stilling of applied and sustained thought: with the stilling, with the surmounting, of these two, namely, applied thought and sustained thought; with their non-manifestation at the moment of the second jhāna, is what is meant. Herein, although none of the states belonging to the first jhāna exist in the second jhāna—for the contact, etc. (see [ M ] III 25), in the first jhāna are one and here they are another—it should be understood all the same that the phrase “with the stilling of applied and sustained thought” is expressed in this way in order to indicate that the attaining of the other jhānas, beginning with that of the second from the first, is effected by the surmounting of the gross factor in each case.
§141. Internal: here one’s own internal 41 is intended; but that much is actually stated in the Vibhaṅga too with the words “internally in oneself” ( [ Vibh ] 258). And since one’s own internal is intended, the meaning here is this: born in oneself, generated in one’s own continuity.
§142. Confidence: it is faith that is called confidence. The jhāna “has confidence” because it is associated with confidence as a cloth “has blue colour” because it is associated with blue colour. Or alternatively, that jhāna is stated to “have confidence” because it makes the mind confident with the confidence possessed by it and by stilling the disturbance created by applied and sustained thought. And with this conception of the meaning the word construction must be taken as “confidence of mind.” But with the first-mentioned conception of the meaning the words “of mind” must be construed with “singleness 42 ”.
§143. Here is the construction of the meaning in that case. Unique (eka) it comes up (udeti), thus it is single (ekodi); the meaning is, it comes up as the superlative, the best, because it is not overtopped by applied and sustained thought, for the best is called “unique” in the world. Or it is permissible to say that when deprived {207|149}of applied and sustained thought it is unique, without companion. Or alternatively: it evokes (udāyati) associated states, thus it is an evoker (udi); the meaning is, it arouses. And that is unique (eka) in the sense of best, and it is an evoker (udi), thus it is a unique evoker (ekodi = single). This is a term for concentration. Then, since the second jhāna gives existingness to (bhāveti), augments, this single [thing], it “gives singleness” (ekodibhāva). But as this single [thing] is a mind’s, not a being’s or a soul’s, so singleness of mind is said.
§144. It might be asked: But does not this faith exist in the first jhāna too, and also this concentration with the name of the “single [thing]?” Then why is only this second jhāna said to have confidence and singleness of mind?—It may be replied as follows: It is because that first jhāna [157] is not fully confident owing to the disturbance created by applied and sustained thought, like water ruffled by ripples and wavelets. That is why, although faith does exist in it, it is not called “confidence.” And there too concentration is not fully evident because of the lack of full confidence. That is why it is not called “singleness” there. But in this second jhāna faith is strong, having got a footing in the absence of the impediments of applied and sustained thought; and concentration is also evident through having strong faith as its companion. That may be understood as the reason why only this jhāna is described in this way.
§145. But that much is actually stated in the Vibhaṅga too with the words: “‘Confidence’ is faith, having faith, trust, full confidence. ‘Singleness of mind’ is steadiness of consciousness … right concentration” ( [ Vibh ] 258). And this commentary on the meaning should not be so understood as to conflict with the meaning stated in that way, but on the contrary so as to agree and concur with it.
§146. Without applied thought, without sustained thought: since it has been abandoned by development, there is no applied thought in this, or of this, [jhāna], thus it is without applied thought. The same explanation applies to sustained thought. Also it is said in the Vibhaṅga: “So this applied thought and this sustained thought are quieted, quietened, stilled, set at rest, set quite at rest, done away with, quite done away with, 43 dried up, quite dried up, made an end of; hence it is said: without applied thought, without sustained thought” ( [ Vibh ] 258).
Here it may be asked: Has not this meaning already been established by the words “with the stilling of applied and sustained thought?” So why is it said again “without applied thought, without sustained thoughts?”—It may be replied: Yes, that meaning has already been established. But this does not indicate that meaning. Did we not say earlier: “The phrase ‘with the stilling of applied and sustained thought’ is expressed in this way in order to indicate that the act of attaining the other jhānas, beginning with that of the second from the first, is effected by the surmounting of the gross factor in each case?” (§140).
§147. Besides, this confidence comes about with the act of stilling, not the darkness of defilement, but the applied and sustained thought. And the {208|150}singleness comes about, not as in access jhāna with the abandoning of the hindrances, nor as in the first jhāna with the manifestation of the factors, but with the act of stilling the applied and sustained thought. So that [first] clause indicates the cause of the confidence and singleness. In the same way this jhāna is without applied thought and without sustained thought, not as in the third and fourth jhānas or as in eye-consciousness, etc., with just absence, but with the actual act of stilling the applied and sustained thought. So that [first clause] also indicates the cause of the state without applied and sustained thought; it does not indicate the bare absence of applied and sustained thought. [158] The bare absence of applied and sustained thought is indicated by this [second] clause, namely, “without applied thought, without sustained thought.” Consequently it needs to be stated notwithstanding that the first has already been stated.
§148. Born of concentration: born of the first-jhāna concentration, or born of associated concentration, is the meaning. Herein, although the first was born of associated concentration too, still it is only this concentration that is quite worthy to be called “concentration” because of its complete confidence and extreme immobility due to absence of disturbance by applied and sustained thought. So only this [jhāna] is called “born of concentration,” and that is in order to recommend it.
With happiness and bliss is as already explained. Second: second in numerical series. Also second because entered upon second.
§149. Then it was also said above which abandons two factors, possesses three factors (§139). Herein, the abandoning of two factors should be understood as the abandoning of applied thought and sustained thought. But while the hindrances are abandoned at the moment of the access of the first jhāna, in the case of this jhāna the applied thought and sustained thought are not abandoned at the moment of its access. It is only at the moment of actual absorption that the jhāna arises without them. Hence they are called its factors of abandoning.
§150. Its possession of three factors should be understood as the arising of the three, that is, happiness, bliss, and unification of mind. So when it is said in the Vibhaṅga, “‘Jhāna’: confidence, happiness, bliss, unification of mind” ( [ Vibh ] 258), this is said figuratively in order to show that jhāna with its equipment. But, excepting the confidence, this jhāna has literally three factors qua factors that have attained to the characteristic of lighting (see §119), according as it is said: “What is jhāna of three factors on that occasion? It is happiness, bliss, unification of mind” ( [ Vibh ] 263).
The rest is as in the case of the first jhāna.
§151. Once this has been obtained in this way, and he has mastery in the five ways already described, then on emerging from the now familiar second jhāna he can regard the flaws in it thus: “This attainment is threatened by the nearness of applied and sustained thought; ‘Whatever there is in it of happiness, of mental excitement, proclaims its grossness’ ( [ D ] I 37), and its factors are weakened by the grossness of the happiness so expressed.” He can bring the third jhāna to mind {209|151}as quieter and so end his attachment to the second jhāna and set about doing what is needed for attaining the third.
§152. When he has emerged from the second jhāna [159] happiness appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while bliss and unification appear peaceful. Then as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] “now the third jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum. After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere belonging to the third jhāna. The rest are of the kinds already stated (§74).
15 The third jhāna
§153. And at this point, “With the fading away of happiness as well he dwells in equanimity, and mindful and fully aware, he feels bliss with his body; he enters upon and dwells in the third jhāna, on account of which the Noble Ones announce: ‘He dwells in bliss who has equanimity and is mindful’ ( [ Vibh ] 245), and so he has attained the third jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.
§154. Herein, with the fading away of happiness as well (pītiyā ca virāgā): fading away is distaste for, or surmounting of, happiness of the kind already described. But the words “as well” (ca) between the two [words pītiyā and virāgā] have the meaning of a conjunction; 44 they conjoin [to them] either the word “stilling” or the expression “the stilling of applied and sustained thought” [in the description of the second jhāna]. Herein, when taken as conjoining “stilling” the construction to be understood is “with the fading away and, what is more, with the stilling, of happiness.” With this construction “fading away” has the meaning of distaste; so the meaning can be regarded as “with distaste for, and with the stilling of, happiness.” But when taken as conjoining the words “stilling of applied and sustained thought,” then the construction to be understood is “with the fading of happiness and, further, with the stilling of applied and sustained thought.” With this construction “fading away” has the meaning of surmounting; so this meaning can be regarded as “with the surmounting of happiness and with the stilling of applied and sustained thought.”
§155. Of course, applied and sustained thought have already been stilled in the second jhāna, too. However, this is said in order to show the path to this third jhāna and in order to recommend it. For when “with the stilling of applied and sustained thought” is said, it is declared that the path to this jhāna is necessarily by the stilling of applied and sustained thought. And just as, although mistaken view of individuality, etc., are not abandoned in the attaining of the third noble path [but in the first], yet when it is recommended by describing their {210|152}abandonment thus, “With the abandoning of the five lower fetters” ( [ A ] I 232), [160] then it awakens eagerness in those trying to attain that third noble path—so too, when the stilling of applied and sustained thought is mentioned, though they are not actually stilled here [but in the second], this is a recommendation. Hence the meaning expressed is this: “With the surmounting of happiness and with the stilling of applied and sustained thought.”
§156. He dwells in equanimity: it watches [things] as they arise (UPApattito IKKHATI), thus it is equanimity (upekkhā—or onlooking); it sees fairly, sees without partiality (a-pakkha-patita), is the meaning. A possessor of the third jhāna is said to “dwell in equanimity” since he possesses equanimity that is clear, abundant and sound.
Equanimity is of ten kinds; six-factored equanimity, equanimity as a divine abiding, equanimity as an enlightenment factor, equanimity of energy, equanimity about formations, equanimity as a feeling, equanimity about insight, equanimity as specific neutrality, equanimity of jhāna and equanimity of purification.
§157. Herein, six factored equanimity is a name for the equanimity in one whose cankers are destroyed. It is the mode of non-abandonment of the natural state of purity when desirable or undesirable objects of the six kinds come into focus in the six doors described thus: “Here a bhikkhu whose cankers are destroyed is neither glad nor sad on seeing a visible object with the eye: he dwells in equanimity, mindful and fully aware” ( [ A ] III 279).
§158. Equanimity as a divine abiding is a name for equanimity consisting in the mode of neutrality towards beings described thus: “He dwells intent upon one quarter with his heart endued with equanimity” ( [ D ] I 251).
§159. Equanimity as an enlightenment factor is a name for equanimity consisting in the mode of neutrality in conascent states described thus: “He develops the equanimity enlightenment factor depending on relinquishment” ( [ M ] I 11).
§160. Equanimity of energy is a name for the equanimity otherwise known as neither over-strenuous nor over-lax energy described thus: “From time to time he brings to mind the sign of equanimity” ( [ A ] I 257).
§161. Equanimity about formations is a name for equanimity consisting in neutrality about apprehending reflexion and composure regarding the hindrances, etc., described thus: “How many kinds of equanimity about formations arise through concentration? How many kinds of equanimity about formations arise through insight? Eight kinds of equanimity about formations arise through concentration. Ten kinds of equanimity about formations arise through insight” 45 ( [ Paṭis ] I 64). [161]
§162. {211|153}Equanimity as a feeling is a name for the equanimity known as neither-pain-nor-pleasure described thus: “On the occasion on which a sense-sphere profitable consciousness has arisen accompanied by equanimity” ( [ Dhs ] §156).
§163. Equanimity about insight is a name for equanimity consisting in neutrality about investigation described thus: “What exists, what has become, that he abandons, and he obtains equanimity” ( [ M ] II 264–265, [ A ] IV 70f).
§164. Equanimity as specific neutrality is a name for equanimity consisting in the equal efficiency of conascent states; it is contained among the “or-whatever states” beginning with zeal (XIV.133; [ Dhs-a ] 132).
§165. Equanimity of jhāna is a name for equanimity producing impartiality towards even the highest bliss described thus: “He dwells in equanimity” ( [ Vibh ] 245).
§166. Purifying equanimity is a name for equanimity purified of all opposition, and so consisting in uninterestedness in stilling opposition described thus: “The fourth jhāna, which … has mindfulness purified by equanimity” ( [ Vibh ] 245).
§167. Herein, six-factored equanimity, equanimity as a divine abiding, equanimity as an enlightenment factor, equanimity as specific neutrality, equanimity of jhāna and purifying equanimity are one in meaning, that is, equanimity as specific neutrality. Their difference, however, is one of position, 46 like the difference in a single being as a boy, a youth, an adult, a general, a king, and so on. Therefore of these it should be understood that equanimity as an enlightenment factor, etc., are not found where there is six-factored equanimity; or that six-factored equanimity, etc., are not found where there is equanimity as an enlightenment factor.
And just as these have one meaning, so also equanimity about formations and equanimity about insight have one meaning too; for they are simply understanding classed in these two ways according to function.
§168. Just as, when a man has seen a snake go into his house in the evening and has hunted for it with a forked stick, and then when he has seen it lying in the grain store and has looked to discover whether it is actually a snake or not, and then by seeing three marks 47 has no more doubt, and so there is neutrality in him about further investigating whether or not it is a snake, [162] so too, when a man has begun insight, and he sees with insight knowledge the three characteristics, then there is neutrality in him about further investigating the impermanence, etc., of formations, and that neutrality is called equanimity about insight.
§169. But just as, when the man has caught hold of the snake securely with the forked stick and thinks, “How shall I get rid of the snake without hurting it or getting bitten by it?” then as he is seeking only the way to get rid of it, there is neutrality in him about the catching hold of it, so too, when a man, through seeking the three characteristics, sees the three kinds of becoming as if burning, {212|154}then there is neutrality in him about catching hold of formations, and that neutrality is called equanimity about formations.
§170. So when equanimity about insight is established, equanimity about formations is established too. But it is divided into two in this way according to function, in other words, according to neutrality about investigating and about catching hold.
Equanimity of energy and equanimity as feeling are different both from each other and from the rest.
§171. So, of these kinds of equanimity, it is equanimity of jhāna that is intended here. That has the characteristic of neutrality. Its function is to be unconcerned. It is manifested as uninterestedness. Its proximate cause is the fading away of happiness.
Here it may be said: Is this not simply equanimity as specific neutrality in the meaning? And that exists in the first and second jhānas as well; so this clause, “He dwells in equanimity,” ought to be stated of those also. Why is it not?—[It may be replied:] Because its function is unevident there since it is overshadowed by applied thought and the rest. But it appears here with a quite evident function, with head erect, as it were, because it is not overshadowed by applied thought and sustained thought and happiness. That is why it is stated here.
The commentary on the meaning of the clause “He dwells in equanimity” is thus completed in all its aspects.
§172. Now, as to mindful and fully aware: here, he remembers (sarati), thus he is mindful (sata). He has full awareness (sampajānāti), thus he is fully aware (sampajāna). This is mindfulness and full awareness stated as personal attributes. Herein, mindfulness has the characteristic of remembering. Its function is not to forget. It is manifested as guarding. Full awareness has the characteristic of non-confusion. Its function is to investigate (judge). It is manifested as scrutiny.
§173. Herein, although this mindfulness and this full awareness exist in the earlier jhānas as well—for one who is forgetful and not fully aware does not attain even access, let alone absorption—yet, because of the [comparative] grossness of those jhānas, the mind’s going is easy [there], like that of a man on [level] ground, and so the functions of mindfulness and full awareness are not evident in them. [163] But it is only stated here because the subtlety of this jhāna, which is due to the abandoning of the gross factors, requires that the mind’s going always includes the functions of mindfulness and full awareness, like that of a man on a razor’s edge.
§174. What is more, just as a calf that follows a cow returns to the cow when taken away from her if not prevented, so too, when this third jhāna is led away from happiness, it would return to happiness if not prevented by mindfulness and full awareness, and would rejoin happiness. And besides, beings are greedy for bliss, and this kind of bliss is exceedingly sweet since there is none greater. But here there is non-greed for the bliss owing to the influence of the mindfulness and full awareness, not for any other reason. And so it should also be understood that it is stated only here in order to emphasize this meaning too.
§175. {213|155}Now, as to the clause he feels bliss with his body: here, although in one actually possessed of the third jhāna there is no concern about feeling bliss, nevertheless he would feel the bliss associated with his mental body, and after emerging from the jhāna he would also feel bliss since his material body would have been affected by the exceedingly superior matter originated by that bliss associated with the mental body. 48 It is in order to point to this meaning that the words “he feels bliss with his body” are said.
§176. Now, as to the clause, that … on account of which the Noble Ones announce: He dwells in bliss who has equanimity and is mindful: here it is the jhāna, on account of which as cause, on account of which as reason, the Noble Ones, that is to say, the Enlightened Ones, etc., “announce, teach, declare, establish, reveal, expound, explain, clarify” ( [ Vibh ] 259) that person who possesses the third jhāna—they praise, is what is intended. Why? Because “he dwells in bliss who has equanimity and is mindful. He enters upon and dwells in that third jhāna” (taṃ … tatiyaṃ jhānaṃ upasampajja viharati) is how the construction should be understood here. But why do they praise him thus? Because he is worthy of praise.
§177. For this man is worthy of praise since he has equanimity towards the third jhāna though it possesses exceedingly sweet bliss and has reached the perfection of bliss, and he is not drawn towards it by a liking for the bliss, and he is mindful with the mindfulness established in order to prevent the arising of happiness, and he feels with his mental body the undefiled bliss beloved of Noble Ones, cultivated by Noble Ones. Because he is worthy of praise in this way, it should be understood, Noble Ones praise him with the words, “He dwells in bliss who has equanimity and is mindful,” thus declaring the special qualities that are worthy of praise.
[164] Third: it is the third in the numerical series; and it is third because it is entered upon third.
§178. Then it was said, which abandons one factor, possesses two factors (§153): here the abandoning of the one factor should be understood as the abandoning of happiness. But that is abandoned only at the moment of absorption, as applied thought and sustained thought are at that of the second jhāna; hence it is called its factor of abandoning.
§179. The possession of the two factors should be understood as the arising of the two, namely, bliss and unification. So when it is said in the Vibhaṅga, “‘Jhāna’: equanimity, mindfulness, full awareness, bliss, unification of mind” ( [ Vibh ] 260), this is said figuratively in order to show that jhāna with its equipment. But, excepting the equanimity and mindfulness and full awareness, this jhāna has literally only two factors qua factors that have attained to the characteristic of lighting (see §119), according as it is said, “What is the jhāna of two factors on that occasion? It is bliss and unification of mind” ( [ Vibh ] 264).
The rest is as in the case of the first jhāna.
§180. {214|156}Once this has been obtained in this way, and once he has mastery in the five ways already described, then on emerging from the now familiar third jhāna, he can regard the flaws in it thus: “This attainment is threatened by the nearness of happiness; ‘Whatever there is in it of mental concern about bliss proclaims its grossness’ ( [ D ] I 37; see Ch. IX, n. 20), and its factors are weakened by the grossness of the bliss so expressed.” He can bring the fourth jhāna to mind as quieter and so end his attachment to the third jhāna and set about doing what is needed for attaining the fourth.
§181. When he has emerged from the third jhāna, the bliss, in other words, the mental joy, appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while the equanimity as feeling and the unification of mind appear peaceful. Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] “now the fourth jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum. After that either four or five impulsions impel on that same object, [165] the last one of which is an impulsion of the fine-material sphere belonging to the fourth jhāna. The rest are of the kinds already stated (§74).
§182. But there is this difference: blissful (pleasant) feeling is not a condition, as repetition condition, for neither-painful-nor-pleasant feeling, and [the preliminary work] must be aroused in the case of the fourth jhāna with neither-painful-nor-pleasant feeling; consequently these [consciousnesses of the preliminary work] are associated with neither-painful-nor-pleasant feeling, and here happiness vanishes simply owing to their association with equanimity.
16 The fourth jhāna
§183. And at this point, “With the abandoning of pleasure and pain and with the previous disappearance of joy and grief he enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity” ( [ Vibh ] 245), and so he has attained the fourth jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.
§184. Herein, with the abandoning of pleasure and pain: with the abandoning of bodily pleasure and bodily pain. With the previous: which took place before, not in the moment of the fourth jhāna. Disappearance of joy and grief: with the previous disappearance of the two, that is, mental bliss (pleasure) and mental pain; with the abandoning, is what is meant.
§185. But when does the abandoning of these take place? At the moment of access of the four jhānas. For [mental] joy is only abandoned at the moment of the fourth-jhāna access, while [bodily] pain, [mental] grief, and [bodily] bliss (pleasure) are abandoned respectively at the moments of access of the first, second, and third jhānas. So although the order in which they are abandoned is not actually mentioned, nevertheless the abandoning of the pleasure, pain, joy, and grief, is stated here according to the order in which the faculties are summarized in the Indriya Vibhaṅga ( [ Vibh ] 122).
§186. {215|157}But if these are only abandoned at the moments of access of the several jhānas, why is their cessation said to. take place in the jhāna itself in the following passage: “And where does the arisen pain faculty cease without remainder? Here, bhikkhus, quite secluded from sense desires, secluded from unprofitable things, a bhikkhu enters upon and dwells in the first jhāna, which is … born of seclusion. It is here that the arisen pain faculty ceases without remainder … Where does the arisen grief faculty [cease without remainder? … in the second jhāna] … Where does the arisen pleasure faculty [cease without remainder? … in the third jhāna] … Where does the arisen joy faculty cease without remainder? [166] Here, bhikkhus, with the abandoning of pleasure and pain [and with the previous disappearance of joy and grief] a bhikkhu enters upon and dwells in the fourth jhāna, which … has mindfulness purified by equanimity. It is here that the arisen joy faculty ceases without remainder” ( [ S ] V 213–215).
It is said in that way there referring to reinforced cessation. For in the first jhāna, etc., it is their reinforced cessation, not just their cessation, that takes place. At the moment of access it is just their cessation, not their reinforced cessation, that takes place.
§187. For accordingly, during the first jhāna access, which has multiple adverting, there could be rearising of the [bodily] pain faculty 49 due to contact with gadflies, flies, etc. or the discomfort of an uneven seat, though that pain faculty had already ceased, but not so during absorption. Or else, though it has ceased during access, it has not absolutely ceased there since it is not quite beaten out by opposition. But during absorption the whole body is showered with bliss owing to pervasion by happiness. And the pain faculty has absolutely ceased in one whose body is showered with bliss, since it is beaten out then by opposition.
§188. {216|158}And during the second-jhāna access too, which has multiple advertings, there could be rearising of the [mental] grief faculty, although it had already ceased there, because it arises when there is bodily weariness and mental vexation, which have applied thought and sustained thought as their condition, but it does not arise when applied and sustained thought are absent. When it arises, it does so in the presence of applied and sustained thought, and they are not abandoned in the second-jhāna access; but this is not so in the second jhāna itself because its conditions are abandoned there.
§189. Likewise in the third-jhāna access there could be rearising of the abandoned [bodily] pleasure faculty in one whose body was pervaded by the superior materiality originated by the [consciousness associated with the] happiness. But not so in the third jhāna itself. For in the third jhāna the happiness that is a condition for the [bodily] bliss (pleasure) has ceased entirely. Likewise in the fourth-jhāna access there could be re-arising of the abandoned [mental] joy faculty because of its nearness and because it has not been properly surmounted owing to the absence of equanimity brought to absorption strength. But not so in the fourth jhāna itself. And that is why in each case (§186) the words “without remainder” are included thus: “It is here that the arisen pain faculty ceases without remainder.”
§190. Here it may be asked: Then if these kinds of feeling are abandoned in the access in this way, why are they brought in here? It is done so that they can be readily grasped. For the neither-painful-nor-pleasant feeling described here by the words “which has neither-pain-nor-pleasure” is subtle, hard to recognize and not readily grasped. So just as, when a cattle-herd 50 wants to catch a refractory ox that cannot be caught at all by approaching it, he collects all the cattle into one pen [167] and lets them out one by one, and then [he says] “That is it; catch it,” and so it gets caught as well, so too the Blessed One has collected all these [five kinds of feeling] together so that they can be grasped readily; for when they are shown collected together in this way, then what is not [bodily] pleasure (bliss) or [bodily] pain or [mental] joy or [mental] grief can still be grasped in this way: “This is neither-painful-nor-pleasant feeling.”
§191. Besides, this may be understood as said in order to show the condition for the neither-painful-nor-pleasant mind-deliverance. For the abandoning of [bodily] pain, etc., are conditions for that, according as it is said: “There are four conditions, friend, for the attainment of the neither-painful-nor-pleasant mind-deliverance. Here, friend, with the abandoning of pleasure and pain and with the previous disappearance of joy and grief a bhikkhu enters upon and dwells in the fourth jhāna … equanimity. These are the four conditions for the attainment of the neither-painful-nor-pleasant mind-deliverance” ( [ M ] I 296).
§192. Or alternatively, just as, although mistaken view of individuality, etc., have already been abandoned in the earlier paths, they are nevertheless mentioned as abandoned in the description of the third path for the purpose of recommending it (cf. §155), so too these kinds of feeling can be understood {217|159}as mentioned here for the purpose of recommending this jhāna. Or alternatively, they can be understood as mentioned for the purpose of showing that greed and hate are very far away owing to the removal of their conditions; for of these, pleasure (bliss) is a condition for joy, and joy for greed; pain is a condition for grief and grief for hate. So with the removal of pleasure (bliss), etc., greed and hate are very far away since they are removed along with their conditions.
§193. Which has neither-pain-nor-pleasure: no pain owing to absence of pain; no pleasure owing to absence of pleasure (bliss). By this he indicates the third kind of feeling that is in opposition both to pain and to pleasure, not the mere absence of pain and pleasure. This third kind of feeling named neither-pain-nor-pleasure is also called “equanimity.” It has the characteristic of experiencing what is contrary to both the desirable and the undesirable. Its function is neutral. Its manifestation is unevident. Its proximate cause should be understood as the cessation of pleasure (bliss).
§194. And has purity of mindfulness due to equanimity: has purity of mindfulness brought about by equanimity. For the mindfulness in this jhāna is quite purified, and its purification is effected by equanimity, not by anything else. That is why it is said to have purity of mindfulness due to equanimity. Also it is said in the Vibhaṅga: “This mindfulness is cleared, purified, clarified, by equanimity; hence it is said to have purity of mindfulness due to equanimity” ( [ Vibh ] 261). [168] And the equanimity due to which there comes to be this purity of mindfulness should be understood as specific neutrality in meaning. And not only mindfulness is purified by it here, but also all associated states. However, the teaching is given under the heading of mindfulness.
§195. Herein, this equanimity exists in the three lower jhānas too; but just as, although a crescent moon exists by day but is not purified or clear since it is outshone by the sun’s radiance in the daytime or since it is deprived of the night, which is its ally owing to gentleness and owing to helpfulness to it, so too, this crescent moon of equanimity consisting in specific neutrality exists in the first jhāna, etc., but it is not purified since it is outshone by the glare of the opposing states consisting in applied thought, etc., and since it is deprived of the night of equanimity-as-feeling for its ally; and because it is not purified, the conascent mindfulness and other states are not purified either, like the unpurified crescent moon’s radiance by day. That is why no one among these [first three jhānas] is said to have purity of mindfulness due to equanimity. But here this crescent moon consisting in specific neutrality is utterly pure because it is not outshone by the glare of the opposing states consisting in applied thought, etc., and because it has the night of equanimity-as-feeling for its ally. And since it is purified, the conascent mindfulness and other states are purified and clear also, like the purified crescent moon’s radiance. That, it should be understood, is why only this jhāna is said to have purity of mindfulness due to equanimity.
§196. Fourth: it is fourth in numerical series; and it is fourth because it is entered upon fourth.
§197. {218|160}Then it was said, which abandons one factor, possesses two factors (§183); here the abandoning of the one factor should be understood as the abandoning of joy. But that joy is actually abandoned in the first impulsions of the same cognitive series (cf. §185). Hence it is called its factor of abandoning.
The possession of the two factors should be understood as the arising of the two, namely, equanimity as feeling and unification of mind.
The rest is as stated in the case of the first jhāna.
This, in the first place, is according to the fourfold reckoning of jhāna.
17 The fivefold reckoning of jhāna
§198. When, however, he is developing fivefold jhāna, then, on emerging from the now familiar first jhāna, he can regard the flaws in it in this way: “This attainment is threatened by the nearness of the hindrances, and its factors are weakened by the grossness of applied thought.” [169] He can bring the second jhāna to mind as quieter and so end his attachment to the first jhāna and set about doing what is needed for attaining the second.
§199. Now, he emerges from the first jhāna mindfully and fully aware; and only applied thought appears gross to him as he reviews the jhāna factors, while the sustained thought, etc., appear peaceful. Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, the second jhāna arises in him in the way already described.
Its factor of abandoning is applied thought only. The four beginning with sustained thought are the factors that it possesses. The rest is as already stated.
§200. When this has been obtained in this way, and once he has mastery in the five ways already described, then on emerging from the now familiar second jhāna he can regard the flaws in it in this way: “This attainment is threatened by the nearness of applied thought, and its factors are weakened by the grossness of sustained thought.” He can bring the third jhāna to mind as quieter and so end his attachment to the second jhāna and set about doing what is needed for attaining the third.
§201. Now, he emerges from the second jhāna mindfully and fully aware; only sustained thought appears gross to him as he reviews the jhāna factors, while happiness, etc., appear peaceful. Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, the third jhāna arises in him in the way already described.
Its factor of abandoning is sustained thought only. The three beginning with happiness, as in the second jhāna in the fourfold reckoning, are the factors that it possesses. The rest is as already stated.
§202. So that which is the second in the fourfold reckoning becomes the second and third in the fivefold reckoning by being divided into two. And those which {219|161}are the third and fourth in the former reckoning become the fourth and fifth in this reckoning. The first remains the first in each case.
The fourth chapter called “The Description of the Earth Kasiṇa” in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.