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THE EARTH KASIṆA

(Pathavī-kasiṇa-niddesa)

[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.

[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

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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.

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 Dakkhiṇagiri1 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

“They say it is the Dakkhiṇagiri in the Magadha country” (Vism-mhṭ 116). There

is mention of a Dakkhiṇagiri-vihāra at M-a II 293 and elsewhere.

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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.

14. One with a nearby water port of entry or land port of entry3 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

Read pamukhesu sosayanti. Pamukha not thus in PED.

“A ‘water port of entry’ is a port of entry on the sea or on an estuary. A ‘land port of

entry’ is one on the edge of a forest and acts as the gateway on the road of approach
to great cities” (Vism-mhṭ 116).

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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.

[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).

[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

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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.”

[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.

[THE EARTH KASIṆA]

[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.

22.

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 …”

“Said in the Old Commentary. ‘One who is learning the earth kasiṇa’: one who is

apprehending, grasping, an earth kasiṇa as a ‘learning sign’. The meaning is, one who
is producing an earth kasiṇa that has become the sign of learning; and here ‘arousing’
should be regarded as the establishing of the sign in that way. ‘In earth’: in an earth
disk of the kind about to be described. ‘Apprehends the sign’: he apprehends in that,
with knowledge connected with meditative development, the sign of earth of the kind
about to be described, as one does with the eye the sign of the face in a looking-glass.
‘Made up’: prepared in the manner about to be described. ‘Not made up’: in a disk of
earth consisting of an ordinary threshing-floor disk, and so on. ‘Bounded’: only in one
that has bounds. As regard the words ‘the size of a bushel’, etc., it would be desirable
that a bushel and a saucer were of equal size, but some say that ‘the size of a saucer’ is
a span and four fingers, and the ‘the size of a bushel’ is larger than that. ‘He sees to it that
that sign is well apprehended’: that meditator makes that disk of earth a well-apprehended
sign. When, after apprehending the sign in it by opening the eyes, and looking and
then closing them again, it appears to him as he adverts to it just as it did at the
moment of looking with open eyes, then he has made it well apprehended. Having
thoroughly established his mindfulness there, observing it again and again with his
mind not straying outside, he sees that it is ‘well attended to’. When it is well attended
to thus by adverting and attending again and again by producing much repetition and
development instigated by that, he sees that it is ‘well defined’. ‘To that object’: to that
object called earth kasiṇa, which has appeared rightly owing to its having been well
apprehended. ‘He anchors his mind’: by bringing his own mind to access jhāna he
anchors it, keeps it from other objects” (Vism-mhṭ 119).

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23.

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.

[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

5. “Gaṅgā (= ‘river’) is the name for the Ganges in India and for the Mahavaeligaṅgā,
Sri Lanka’s principal river. However, in the Island of Sri Lanka there is a river, it seems,
called the Rāvanagaṅgā. The clay in the places where the banks are cut away by its
stream is the colour of dawn” (Vism-mhṭ 119).

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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.

[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

6. “‘Apprehend the sign’: apprehend with the mind the sign apprehended by the eye
in the earth kasiṇa. ‘And develop it’: the apprehending of the sign as it occurs should be
continued intensively and constantly practiced” (Vism-mhṭ 120).
7. “Just as one who sees his reflection (mukha-nimitta—lit. “face-sign”) on the surface
of a looking-glass does not open his eyes too widely or too little (in order to get the
effect), nor does he review the colour of the looking-glass or give attention to its
characteristic, but rather looks with moderately opened eyes and sees only the sign of
his face, so too this meditator looks with moderately opened eyes at the earth kasiṇa
and is occupied only with the sign” (Vism-mhṭ 121).
8. “The dawn colour that is there in the kasiṇa should not be thought about, though
it cannot be denied that it is apprehended by eye-consciousness. That is why, instead
of saying here, ‘should not be looked at,’ he says that it should not be apprehended by
reviewing. Also the earth element’s characteristic of hardness, which is there, should
not be given attention because the apprehension has to be done through the channel
of seeing. And after saying, ‘while not ignoring the colour’ he said, ‘relegating the
colour to the position of a property of the physical support,’ showing that here the
concern is not with the colour, which is the channel, but rather that this colour should
be treated as an accessory of the physical support; the meaning is that the kasiṇa
(disk) should be given attention with awareness of both the accompanying earth-
aspect and its ancillary colour-aspect, but taking the earth-aspect with its ancillary
concomitant colour as both supported equally by that physical support [the disk]. ‘On
the concept as the mental datum since that is what is outstanding’: the term of ordinary
usage ‘earth’ (pathavī) as applied to earth with its accessories, since the prominence of

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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 focus9 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.

[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

its individual effect is due to outstandingness of the earth element: ‘setting the mind’
on that mental datum consisting of a [name-] concept (paññatti-dhamma), the kasiṇa
should be given attention as ‘earth, earth.’—If the mind is to be set on a mere concept
by means of a term of common usage, ought earth to be given attention by means of
different names?—It can be. What is wrong? It is to show that that is done he said,
‘Mahī, medinī,’ and so on” (Vism-mhṭ 122).
9. “‘Comes into focus’: becomes the resort of mind-door impulsion” (Vism-mhṭ 122).
10.

“Why should he not? If, after the learning sign was produced, he went on

developing it by looking at the disk of the earth, there would be no arising of the
counterpart sign” (Vism-mhṭ 122).

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soon as it arises the hindrances are quite suppressed, the defilements subside,
and the mind becomes concentrated in access concentration.

[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

11.

“Stamped with the three characteristics of the formed beginning with rise (see A

I 152), or marked with the three characteristics beginning with impermanence” (Vism-
mhṭ 122).
12.

“If ‘it is not like that’—is not possessed of colour, etc.—then how is it the object

of jhāna? It is in order to answer that question that the sentence beginning, ‘For it is …’
is given. ‘Born of the perception’: produced by the perception during development,
simply born from the perception during development. Since there is no arising from
anywhere of what has no individual essence, he therefore said, ‘Being the mere mode
of appearance’” (Vism-mhṭ 122). See Ch. VIII, n. 11.
13.

Bhavaṅga (life-continuum, lit. “constituent of becoming”) and javana (impulsion)

are first mentioned in this work at I.57 (see n. 16); this is the second mention. The
“cognitive series” (citta-vīthi) so extensively used here is unknown as such in the
Piṭakas. Perhaps the seed from which it sprang may exist in, say, such passages as:
“Due to eye and to visible data eye-consciousness arises. The coincidence of the three
is contact. With contact as condition there is feeling. What he feels he perceives. What
he perceives he thinks about4. What he thinks about he diversifies [by means of
craving, pride and false view] … Due to mind and to mental data …” (M I 111). And: “Is
the eye permanent or impermanent … Are visible objects permanent or impermanent?
… Is the mind permanent or impermanent? Are mental data … Is mind-consciousness
… Is mind-contact … Is any feeling, any perception, any formation, any consciousness,
that arises with mind-contact as condition permanent or impermanent?” (M III 279).
And: “These five faculties [of eye, etc.] each with its separate objective field and no one
of them experiencing as its objective field the province of any other, have mind as their
refuge, and mind experiences their provinces as its objective field” (M I 295). This
treatment of consciousness implies, as it were, more than even a “double thickness”
of consciousness. An already-formed nucleus of the cognitive series, based on such
Sutta Piṭakas material, appears in the Abhidhamma Piṭakas. The following two
quotations show how the commentary (bracketed italics) expands the Abhidhamma
Piṭakas treatment.

(i) “Herein, what is eye-consciousness element? Due to eye and to visible data (as

support condition, and to functional mind element (= 5-door adverting), as disappearance
condition, and to the remaining three immaterial aggregates as conascence condition) there
arises consciousness … which is eye-consciousness element. [Similarly with the other
four sense elements.] Herein, what is mind element? Eye-consciousness having arisen

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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.

[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).

and ceased, next to that there arises consciousness … which is appropriate (profitable
or unprofitable) mind element (in the mode of receiving). [Similarly with the other
four sense elements.] Or else it is the first reaction to any mental datum (to be taken
as functional mind element in the mode of mind-door adverting). Herein, what is
mind-consciousness element? Eye-consciousness having arisen and ceased, next to
that there arises mind element. (Resultant) mind element having arisen and ceased,
also (next to that there arises resultant mind-consciousness element in the mode of
investigating; and that having arisen and ceased, next to that there arises functional
mind-consciousness element in the mode of determining; and that having arisen and
ceased) next to that there arises consciousness … which is appropriate mind-
consciousness element (in the mode of impulsion). [Similarly with the other four
sense elements.] Due to (life-continuum) mind and to mental data there arises
consciousness … which is appropriate (impulsion) mind-consciousness element
(following on the above-mentioned mind-door adverting)” (Vibh 87–90 and Vibh-a
81f.).

(ii) “Eye-consciousness and its associated states are a condition, as proximity

condition, for (resultant) mind element and for its associated states. Mind element and
its associated states are a condition, as proximity condition, for (root-causeless resultant)
mind-consciousness element (in the mode of investigating) and for its associated states.
(Next to that, the mind-consciousness elements severally in the modes of determining,
impulsion, registration, and life-continuum should be mentioned, though they are not, since
the teaching is abbreviated.) [Similarly for the other four senses and mind-consciousness
element]. Preceding profitable (impulsion) states are a condition, as proximity condition,
for subsequent indeterminate (registration, life-continuum) states [etc.]” (Paṭṭh II, and
Comy., 33–34).

The form that the two kinds (5-door and mind-door) of the cognitive series take is

shown in Table V. The following are some Piṭakas references for the individual modes:
bhavaṅga (life-continuum): Paṭṭh I 159, 160, 169, 324; āvajjana (adverting) Paṭṭh I 159,
160, 169, 324; sampaṭicchana (receiving), santīraṇa (investigating), voṭṭhapana
(determining), and tadārammaṇa (registration) appear only in the Commentaries. Javana
(impulsion): Paṭis II 73, 76. The following references may also be noted here: anuloma
(conformity), Paṭṭh I 325. Cuti-citta (death consciousness), Paṭṭh I 324. Paṭisandhi (rebirth-
linking), Vism-mhṭ 1, 320, etc.; Paṭis II 72, etc.

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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

14.

North or south to avoid facing the rising sun in coming or going. Kosa is not in

PED; “one and a half kosa = 3,000 bows” (Vism-mhṭ 123).
15.

Twenty-six kinds of “aimless” (lit. “animal”) talk are given in the Suttas (e.g. M II

1; III 113), which the commentary increases to thirty-two (M-a III 233). The ten instances
of talk are those given in the Suttas (e.g. M I 145; III 113). See Ch. I, n.12.
16.

“One who is occupied with exercising and caring for the body” (Vism-mhṭ 124).

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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.”

[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.

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45.

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 179–85; A III 374–76). 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.”

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50.

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

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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

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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.

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63.

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.

66.

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 temperament17
Notices how his mind inclines:
Energy and serenity
Always he couples each to each.

17.

Buddha—“possessed of wit”: not in PED; see M-a I 39.

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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.

[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

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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”.

[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

18.

“It guards the line (gaṃ tāyati), thus it is lineage (gotta). When it occurs limitedly,

it guards the naming (abhidhāna) and the recognition (buddhi) of the naming as restricted
to a definite scope (ekaṃsa-visayatā). For just as recognition does not take place without
a meaning (attha) for its objective support (ārammaṇa), so naming (abhidhāna) does not
take place without what is named (abhidheyya). So it (the gotta) is said to protect and
keep these. But the limited should be regarded as the materiality peculiar to sense-
sphere states, which are the resort of craving for sense desires, and destitute of the
exalted (fine-material and immaterial) or the unsurpassed (supramundane). The exalted
lineage is explainable in the same way” (Vism-mhṭ 134).

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75. 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-continuum20
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 fifth21 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.

19. See XVII.189 and note.
20. “The intention is that it is as if the sixth and seventh impulsions had lapsed since
impulsion beyond the fifth is exhausted. The elder’s opinion was that just as the first
impulsion, which lacks the quality of repetition, does not arouse change-of-lineage
because of its weakness, while the second or the third, which have the quality of
repetition, can do so because they are strong on that account, so too the sixth and
seventh fix in absorption owing to their strength due to their quality of repetition.
But it is unsupported by a sutta or by any teacher’s statement in conformity with
a sutta. And the text quoted is not a reason because strength due to the quality of
repetition is not a principle without exceptions (anekantikattā); for the first volition,
which is not a repetition, has result experienceable here and now, while the second
to the sixth, which are repetitions, have result experienceable in future becomings”
(Vism-mhṭ 135).
21. “‘Either in the fourth or the fifth,’ etc., is said for the purpose of concluding [the
discussion] with a paragraph showing the correctness of the meaning already stated.—
Herein, if the sixth and seventh impulsions are said to have lapsed because impulsion
is exhausted, how does seventh-impulsion volition come to have result experienceable
in the next rebirth and to be of immediate effect on rebirth?—This is not owing to
strength got through a repetition condition.—What then?—It is owing to the difference
in the function’s position (kiriyāvatthā). For the function [of impulsion] has three
positions, that is, initial, medial and final. Herein, experienceability of result in the next
rebirth and immediateness of effect on rebirth are due to the last volition’s final
position, not to its strength … So the fact that the sixth and seventh lapse because
impulsion is used up cannot be objected to” (Vism-mhṭ 135). See Table V.

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78.

But that absorption is only of a single conscious moment. For there are

seven instances in which the normal extent22 [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.

[THE FIRST JHÁNA]

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

22.

“‘The normal extent does not apply’ here ‘in the seven instances’ because of the

immeasurability of the conscious moment in some, and the extreme brevity of the
moment in others; for ‘extent’ is inapplicable here in the sense of complete cognitive
series, which is why ‘in fruition next to the path,’ etc., is said” (Vism mhṭ 136).

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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

23.

The five (see e.g. Paṭis II 220; M-a I 85) are suppression (by concentration),

substitution of opposites (by insight), cutting off (by the path), tranquillization (by
fruition), and escape (as Nibbāna); cf. five kinds of deliverance (e.g. M-a IV 168). The
three (see e.g. Nidd I 26; M-a II 143) are bodily seclusion (retreat), mental seclusion
(jhāna), and seclusion from the substance or circumstances of becoming (Nibbāna).
24. Here saṅkappa (“thinking”) has the meaning of “hankering.” Chanda, kāma and
rāga and their combinations need sorting out. Chanda (zeal, desire) is much used,
neutral in colour, good or bad according to context and glossed by “desire to act”;
technically also one of the four roads to power and four predominances. Kāma (sense
desire, sensuality) loosely represents enjoyment of the five sense pleasures (e.g.
sense-desire sphere). More narrowly it refers to sexual enjoyment (third of the Five
Precepts). Distinguished as subjective desire (defilement) and objective things that
arouse it (Nidd I 1; cf. Ch. XIV, n.36). The figure “five cords of sense desire” signifies
simply these desires with the five sense objects that attract them. Rāga (greed) is the
general term for desire in its bad sense and identical with lobha, which latter, however,
appears technically as one of the three root-causes of unprofitable action. Rāga is
renderable also by “lust” in its general sense. Kāmacchanda (lust): a technical term for

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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

the first of the five hindrances. Chanda-rāga (zeal and greed) and kāma-rāga (greed for
sense desires) have no technical use.

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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 Twos26 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

25.

Úhana—“hitting upon”: possibly connected with ūhanati (to disturb—see M I

243; II 193). Obviously connected here with the meaning of āhananapariyāhanana
(“striking and threshing”) in the next line. For the similes that follow here, see Peṭ 142.
26.

Of the Aṅguttara Nikāya? [The original could not be traced anywhere in the

Tipiṭaka, Aṭṭhakathā, and other texts contained in the digitalised Chaṭṭha Saṅgāyana
edition of the Vipassana Research Institute. Dhs-a 114 quotes the same passage, but
gives the source as aṭṭhakathāyaṃ, “in the commentary.” BPS ed.]

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hold on the air. For it keeps pressing the object27”. 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 person28 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

27.

These two sentences, “So hi ekaggo hutvā appeti” and “So hi ārammaṇaṃ anumajjati,”

are not in Be and Ae.
28.

Puggalādhiṭṭhāna—“in terms of a person”; a technical commentarial term for one

of the ways of presenting a subject. They are dhammā-desanā (discourse about
principles), and puggala-desanā (discourse about persons), both of which may be treated
either as dhammādhiṭṭhāna (in terms of principles) or puggalādhiṭṭhāna (in terms of
persons). See M-a I 24.

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assemblies29 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 Ákāsacetiya 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]

29. The four assemblies (parisā) are the bhikkhus, bhikkhunīs, laymen followers and
laywomen followers.

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100.

But as to the other word: pleasing (sukhana) is bliss (sukha). Or alternatively:

it thoroughly (SUṭṭhu) devours (KHÁdati), 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, exhausted31 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,

30.

For this word play see also XVII.48. Khaṇati is only given in normal meaning of

“to dig” in PED. There seems to be some confusion of meaning with khayati (to
destroy) here, perhaps suggested by khādati (to eat). This suggests a rendering here
and in Ch. XVII of “to consume” which makes sense. Glossed by avadāriyati, to break
or dig: not in PED. See CPD “avadārana.”
31.

Kantāra-khinna—“exhausted in a desert”; khinna is not in PED.

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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.

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109.

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

32. Four unities (ekatta) are given in the preceding paragraph of the same Paṭisambhidā
ref.: “The unity consisting in the appearance of relinquishment in the act of giving, which
is found in those resolved upon generosity (giving up); the unity consisting in the
appearance of the sign of serenity, which is found in those who devote themselves to the
higher consciousness; the unity consisting in the appearance of the characteristic of fall,
which is found in those with insight; the unity consisting in the appearance of cessation,
which is found in noble persons” (Paṭis I 167). The second is meant here.

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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 167–68).

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

33. “The inmates of the Abhayagiri Monastery in Anurādhapura” (Vism-mhṭ 144).

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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

34.

“‘Its’: of that jhāna consciousness. ‘At that moment’: at the moment of dissolution;

for when the moment of arising is past, repetition occurs starting with the moment of
presence” (Vism-mhṭ 145). A curious argument; see §182.
35.

The quotation is incomplete and the end should read, “… ekarasaṭṭhena

bhāvanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti.”
36. “In the sense of the jhāna’s entire object. It is not made its partial object” (Vism-mhṭ 147).

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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 151–52).

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 irritability37 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:

37.

Kāya-duṭṭhulla—“bodily irritability”: explained here as “bodily disturbance

(daratha), excitement of the body (kāya-sāraddhatā)” by Vism-mhṭ (p.148); here it
represents the hindrance of ill will; cf. M III 151, 159, where commented on as kāyālasiya—
“bodily inertia” (M-a IV 202, 208). PED, only gives meaning of “wicked, lewd” for
duṭṭhulla, for which meaning see e.g. A I 88, Vin-a 528; cf. IX.69.

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“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.

[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 pegs39 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.

38.

For pamukha—“veranda” see n. 2 above. Pariveṇa—“surrounding space”: this

meaning, not given in PED, is brought out clearly in XI.7.
39.

Samabbhāhata—“stretch flat”: not in this sense in PED. This word replaces the

word suvihata used at M III 105 where this clause is borrowed from. At XI.92, the same
word (apparently in another sense) is glossed by pellana = “pushing” (not in PED) at
Vism-mhṭ 362. M-a IV 153 glosses suvihata with “pasāretvā suṭṭhu vihata” which
suggests “stretched” rather than “beaten”; harati rather than hanati.

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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
418–19).

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

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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

40.

What the story is trying to illustrate is the rapidity with which the elder entered

the jhāna, controlled its duration, and emerged, which is the necessary preliminary to
the working of a marvel (the creation of a rock in this case; XII.57). The last remark
seems to indicate that all the others would have been too slow (see Vism-mhṭ 150).

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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).

[THE SECOND JHÁNA]

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 internal41 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 “singleness42”.

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

41. See XIV.192 and note.
42. In the Pali, sampasādanaṃ cetaso ekodibhāvaṃ: cetaso (“of mind”) comes between
sampasādanaṃ (“confidence”) and ekodibhāvaṃ (“singleness”) and so can be construed
with either.

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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

43. Appita—“done away with”: Appitā ti vināsaṃ gamitā (“Appita” means “made to go to
annihilation”) (Vism-mhṭ 153). This meaning, though not in PED, is given in CPD.

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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

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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).

[THE THIRD JHÁNA]

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

44. Sampiṇḍana—“conjunction”: gram. term for the word ca (and). This meaning not
given in PED. Cf. M-a I 40.

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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]

45.

The “eight kinds” are those connected with the eight jhānas, the “ten kinds”

those connected with the four paths, the four fruitions, the void liberation, and the
signless liberation.

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162.

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 264–65, 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 marks47 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,

46.

Avatthā—“position, occasion.” Not in PED; see CPD.

47.

Sovatthika-ttaya—”three marks;” cf. XXI.49.

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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.

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175.

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.

48.

For consciousness-originated materiality see XX.30 ff.

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180.

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.

[THE FOURTH JHÁNA]

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).

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186.

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 213–15).

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 faculty49 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.

49.

“They say that with the words, ‘There could be the arising of the pain faculty,’ it

is shown that since grief arises even in obtainers of jhāna, it is demonstrated thereby
that hate can exist without being a hindrance just as greed can; for grief does not arise
without hate. Nor, they say, is there any conflict with the Paṭṭhāna text to be fancied
here, since what is shown there is only grief that occurs making lost jhāna its object
because the grief that occurs making its object a jhāna that has not been lost is not
relevant there. And they say that it cannot be maintained that grief does not arise at all
in those who have obtained jhāna since it did arise in Asita who had the eight attainments
(Sn 691), and he was not one who had lost jhāna. So they say. That is wrong because
there is no hate without the nature of a hindrance. If there were, it would arise in fine-
material and immaterial beings, and it does not. Accordingly when in such passages
as, ‘In the immaterial state, due to the hindrance of lust there is the hindrance of
stiffness and torpor … the hindrance of agitation, the hindrance of ignorance’ (Paṭṭh II
291), ill will and worry are not mentioned as hindrances, that does not imply that they
are not hindrances even by supposing that it was because lust, etc., were not actually
hindrances and were called hindrances there figuratively because of resemblance to
hindrances. And it is no reason to argue, ‘it is because it arose in Asita,’ since there is
falling away from jhāna with the arising of grief. The way to regard that is that when
the jhāna is lost for some trivial reason such men reinstate it without difficulty”
(Vism-mhṭ 158–59).

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188. 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-herd50 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

50. Gopa—“cowherd (or guardian)”: not in PED.

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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.

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160

197.

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.

[THE FIVEFOLD RECKONING OF JHÁNA]

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