Theravadan

From: Pali, Bhikkhu Ñāṇamoli

4. PathavīkasiṇaniddesoThe Earth Kasiṇa (Pathavī-kasiṇa-niddesa)

Idāni yaṃ vuttaṃNow, it was said earlier:

‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāyaAfter that he should avoid a monastery unfavourable to the development of concentration

anurūpe vihāre viharantenā’’ti,and go to live in one that is favourable (III.28).

ettha yassa tāvācariyena saddhiṃ ekavihāre vasato phāsu hoti,In the first place one who finds it convenient to live with the teacher in the same monastery

tena tattheva kammaṭṭhānaṃ parisodhentena vasitabbaṃ.can live there while he is making certain of the meditation subject.

Sace tattha phāsu na hoti, yo añño gāvute vā aḍḍhayojane vā yojanamattepi vā sappāyo vihāro hoti, tattha vasitabbaṃ.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.

Evañhi sati kammaṭṭhānassa kismiñcideva ṭhāne sandehe vā satisammose vā jāteIn that case, when he finds he is in doubt about, or has forgotten, some passage in the meditation subject,

kālasseva vihāre vattaṃ katvāthen he should do the duties in the monastery in good time and set out afterwards,

antarāmagge piṇḍāya caritvāgoing for alms on the way

bhattakiccapariyosāneyeva ācariyassa vasanaṭṭhānaṃ gantvāand arriving at the teacher’s dwelling place after his meal.

taṃdivasamācariyassa santike kammaṭṭhānaṃ sodhetvāHe should make certain about the meditation subject that day in the teacher’s presence.

dutiyadivase ācariyaṃ vanditvā nikkhamitvāNext day, after paying homage to the teacher,

antarāmagge piṇḍāya caritvāhe should go for alms on his way back

akilamantoyeva attano vasanaṭṭhānaṃ āgantuṃ sakkhissati.and so he can return to his own dwelling place without fatigue.

Yo pana yojanappamāṇepi phāsukaṭṭhānaṃ na labhati,But one who finds no convenient place within even a league

tena kammaṭṭhāne sabbaṃ gaṇṭhiṭṭhānaṃ chinditvāshould clarify all difficulties about the meditation subject

suvisuddhaṃ āvajjanapaṭibaddhaṃ kammaṭṭhānaṃ katvāand make quite sure it has been properly attended to.

dūrampi gantvāThen he can even go far away and,

samādhibhāvanāya ananurūpaṃ vihāraṃ pahāyaavoiding a monastery unfavourable to development of concentration,

anurūpe vihāre vihātabbaṃ.live in one that is favourable.

AnanurūpavihāroThe Eighteen Faults of a Monastery

Tattha ananurūpo nāma aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato.Herein, one that is unfavourable has anyone of eighteen faults.

Tatrime aṭṭhārasa dosā – mahattaṃ, navattaṃ, jiṇṇattaṃ, panthanissitattaṃ,These are: (1) largeness, (2) newness, (3) dilapidatedness, (4) a nearby road,

soṇḍī, paṇṇaṃ, pupphaṃ, phalaṃ, patthanīyatā,(5) a pond, (6) edible leaves, (7) flowers, (8) fruits, (9) famousness,

nagarasannissitatā, dārusannissitatā, khettasannissitatā, visabhāgānaṃ puggalānaṃ atthitā,(10) a nearby city, (11) nearby timber trees, (12) nearby arable fields, (13) presence of incompatible persons,

paṭṭanasannissitatā, paccantasannissitatā, rajjasīmasannissitatā,(14) a nearby port of entry, (15) nearness to the border countries, (16) nearness to the frontier of a kingdom,

asappāyatā, kalyāṇamittānaṃ alābhoti.(17) unsuitability, (18) lack of good friends.

imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena dosena samannāgato ananurūpo nāma.One with any of these faults is not favourable.

Na tattha vihātabbaṃ.He should not live there.

Kasmā?Why?

Mahāvihāre tāva bahū nānāchandā sannipatanti,Firstly, people with varying aims collect in a large monastery.

te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti.They conflict with each other and so neglect the duties.

Bodhiyaṅgaṇādīni asammaṭṭhāneva honti. Anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ.The Enlightenment-tree terrace, etc., remain unswept, the water for drinking and washing is not set out.

Tatrāyaṃ gocaragāme piṇḍāya carissāmīti pattacīvaramādāya nikkhantoSo if he thinks, “I shall go to the alms-resort village for alms” and takes his bowl and robe and sets out,

sace passati vattaṃ vā akataṃ pānīyaghaṭaṃ vā rittaṃ,perhaps he sees that the duties have not been done or that a drinking-water pot is empty,

athānena vattaṃ kātabbaṃ hoti,and so the duty has to be done by him unexpectedly.

pānīyaṃ upaṭṭhāpetabbaṃ.Drinking water must be maintained.

Akaronto vattabhede dukkaṭaṃ āpajjati.By not doing it he would commit a wrongdoing in the breach of a duty.

Karontassa kālo atikkamati,But if he does it, he loses time.

atidivā paviṭṭho niṭṭhitāya bhikkhāya kiñci na labhati.He arrives too late at the village and gets nothing because the alms giving is finished.

PaṭisallānagatopiAlso, when he goes into retreat,

sāmaṇeradaharabhikkhūnaṃ uccāsaddenahe is distracted by the loud noises of novices and young bhikkhus,

saṅghakammehi ca vikkhipati.and by acts of the Community being carried out.

Yattha pana sabbaṃ vattaṃ katameva hoti, avasesāpi ca saṅghaṭṭanā natthi. Evarūpe mahāvihārepi vihātabbaṃ.However, he can live in a large monastery where all the duties are done and where there are none of the other disturbances.

Navavihāre bahu navakammaṃ hoti,In a new monastery there is much new building activity.

akarontaṃ ujjhāyanti.People criticize someone who takes no part in it.

Yattha pana bhikkhū evaṃ vadantiBut he can live in such a monastery where the bhikkhus say,

‘‘āyasmā yathāsukhaṃ samaṇadhammaṃ karotu,“Let the venerable one do the ascetic’s duties as much as he likes.

mayaṃ navakammaṃ karissāmā’’ti evarūpe vihātabbaṃ.We shall see to the building work.”

Jiṇṇavihāre pana bahu paṭijaggitabbaṃ hoti,In a dilapidated monastery there is much that needs repair.

antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti,People criticize someone who does not see about the repairing of at least his own lodging.

paṭijaggantassa kammaṭṭhānaṃ parihāyati.When he sees to the repairs, his meditation subject suffers.

Panthanissite mahāpathavihāre rattindivaṃ āgantukā sannipatanti.In a monastery with a nearby road, by a main street, visitors keep arriving night and day.

Vikāle āgatānaṃ attano senāsanaṃ datvā rukkhamūle vā pāsāṇapiṭṭhe vā vasitabbaṃ hoti.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.

Punadivasepi evamevāti kammaṭṭhānassa okāso na hoti.And next day it is the same. So there is no opportunity to practice his meditation subject.

Yattha pana evarūpo āgantukasambādho na hoti, tattha vihātabbaṃ.But he can live in one where there is no such disturbance by visitors.

Soṇḍī nāma pāsāṇapokkharaṇī hoti,A pond is a rock pool.

tattha pānīyatthaṃ mahājano samosarati,Numbers of people come there for drinking water.

nagaravāsīnaṃ rājakulūpakattherānaṃ antevāsikā rajanakammatthāya āgacchanti,Pupils of city-dwelling elders supported by the royal family come to do dyeing work.

tesaṃ bhājanadārudoṇikādīni pucchantānaṃ asuke ca asuke ca ṭhāneti dassetabbāni honti,When they ask for vessels, wood, tubs, etc., they must be shown where these things are.

evaṃ sabbakālampi niccabyāvaṭo hoti.So he is kept all the time on the alert.

Yattha nānāvidhaṃ sākapaṇṇaṃ hoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassāpiIf he goes with his meditation subject to sit by day where there are many sorts of edible leaves,

santike sākahārikā gāyamānā paṇṇaṃ uccinantiyothen women vegetable-gatherers, singing as they pick leaves nearby,

visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti.endanger his meditation subject by disturbing it with sounds of the opposite sex.

Yattha pana nānāvidhā mālāgacchā supupphitā honti, tatrāpi tādisoyeva upaddavo.And where there are many sorts of flowering shrubs in bloom there is the same danger too.

Yattha nānāvidhaṃ ambajambupanasādiphalaṃ hoti,Where there are many sorts of fruits such as mangoes, rose-apples and jak-fruits,

tattha phalatthikā āgantvā yācanti,people who want fruits come and ask for them,

adentassa kujjhanti,and they get angry if he does not give them any,

balakkārena vā gaṇhanti,or they take them by force.

sāyanhasamaye vihāramajjhe caṅkamantena te disvāWhen walking in the monastery in the evening he sees them and asks,

‘‘kiṃ upāsakā evaṃ karothā’’ti vuttā“Why do you do so, lay followers?”

yathāruci akkosanti.they abuse him as they please

Avāsāyapissa parakkamanti.and even try to evict him.

Patthanīye pana leṇasammate dakkhiṇagirihatthikucchicetiyagiricittalapabbatasadise vihāre viharantaṃWhen he lives in a monastery that is famous and renowned in the world, like Dakkhiṇagiri Hatthikucchi, Cetiyagiri or Cittalapabbata,

ayamarahāti sambhāvetvā vanditukāmā manussā samantā osaranti,there are always people coming who want to pay homage to him, supposing that he is an Arahant,

tenassa na phāsu hoti,which inconveniences him.

yassa pana taṃ sappāyaṃ hoti, tena divā aññatra gantvā rattiṃ vasitabbaṃ.But if it suits him, he can live there at night and go elsewhere by day.

Nagarasannissite visabhāgārammaṇāni āpāthamāgacchanti,In one with a nearby city objects of the opposite sex come into focus.

kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti,Women-pot carriers go by bumping into him with their jars and giving no room to pass.

issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti.Also important people spread out carpets in the middle of the monastery and sit down.

Dārusannissaye pana yattha kaṭṭhāni ca dabbupakaraṇarukkhā ca santi,One with nearby timber trees where there are timber trees and osiers useful for making framework

tattha kaṭṭhahārikā pubbe vuttasākapupphahārikā viya aphāsuṃ karonti,is inconvenient because of the wood-gatherers there, like the gatherers of branches and fruits already mentioned.

vihāre rukkhā santi, te chinditvā gharāni karissāmāti manussā āgantvā chindanti.If there are trees in a monastery, people come and cut them down to build houses with.

Sace sāyanhasamayaṃ padhānagharā nikkhamitvāWhen he has come out of his meditation room in the evening

vihāramajjhe caṅkamanto te disvāand is walking up and down in the monastery, if he sees them

‘‘kiṃ upāsakā evaṃ karothā’’ti vadati,and asks, “Why do you do so, lay followers?”

yathāruci akkosanti,they abuse him as they please

avāsāyapissa parakkamanti.and even try to evict him.

Yo pana khettasannissito hoti samantā khettehi parivārito,People make use of one with nearby arable fields, quite surrounded by fields.

tattha manussā vihāramajjheyeva khalaṃ katvā dhaññaṃ maddanti,They make a threshing floor in the middle of the monastery itself. They thresh corn there,

pamukhesu sayanti,dry it in the forecourts,

aññampi bahuṃ aphāsuṃ karonti.and cause great inconvenience.

Yatrāpi mahāsaṅghabhogo hoti,And where there is extensive property belonging to the Community,

ārāmikā kulānaṃ gāvo rundhanti,the monastery attendants impound cattle belonging to families

udakavāraṃ paṭisedhenti,and deny the water supply to their crops.

manussā vīhisīsaṃ gahetvā ‘‘passatha tumhākaṃ ārāmikānaṃ kamma’’nti saṅghassa dassenti.Then people bring an ear of paddy and show it to the Community saying “Look at your monastery attendants’ work.”

Tena tena kāraṇena rājarājamahāmattānaṃ gharadvāraṃ gantabbaṃ hoti,For one reason or another he has to go to the portals of the king or the king’s ministers.

ayampi khettasannissiteneva saṅgahito.This matter of property belonging to the Community is included by a monastery that is near arable fields.

Visabhāgānaṃ puggalānaṃ atthitāti yattha aññamaññaṃ visabhāgaverī bhikkhū viharanti,Presence of incompatible persons: where there are bhikkhus living who are incompatible and mutually hostile,

ye kalahaṃ karontāwhen they clash and it is protested,

mā, bhante, evaṃ karothāti vāriyamānā“Venerable sirs, do not do so,”

etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhāti vattāro bhavanti.they exclaim, “We no longer count now that this refuse-rag wearer has come.”

Yopi udakapaṭṭanaṃ vā thalapaṭṭanaṃ vā nissito hoti,One with a nearby water port of entry or land port of entry

tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussāis made inconvenient by people constantly arriving respectively by ship or by caravan

okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethāti ghaṭṭayantā aphāsuṃ karonti.and crowding round, asking for space or for drinking water or salt.

Paccantasannissite pana manussā buddhādīsu appasannā honti.In the case of one near the border countries, people have no trust in the Buddha, etc., there.

Rajjasīmasannissite rājabhayaṃ hoti.In one near the frontier of a kingdom there is fear of kings.

Tañhi padesaṃ eko rājā na mayhaṃ vase vattatīti paharati,For perhaps one king attacks that place, thinking, “It does not submit to my rule,”

itaropi na mayhaṃ vase vattatīti.and the other does likewise, thinking, “It does not submit to my rule.”

Tatrāyaṃ bhikkhu kadāci imassa rañño vijite vicarati, kadāci etassa.A bhikkhu lives there when it is conquered by one king and when it is conquered by the other.

Atha naṃ ‘‘carapuriso aya’’nti maññamānā anayabyasanaṃ pāpenti.Then they suspect him of spying, and they bring about his undoing.

Asappāyatāti visabhāgarūpādiārammaṇasamosaraṇena vāUnsuitability is that due to the risk of encountering visible data, etc., of the opposite sex as objects

amanussapariggahitatāya vā asappāyatā.or to haunting by non-human beings.

Tatridaṃ vatthu.Here is a story.

Eko kira thero araññe vasati.An elder lived in a forest, it seems.

Athassa ekā yakkhinī paṇṇasāladvāre ṭhatvā gāyi.Then an ogress stood in the door of his leaf hut and sang.

So nikkhamitvā dvāre aṭṭhāsi,The elder came out and stood in the door.

sā gantvā caṅkamanasīse gāyi.She went to the end of the walk and sang.

Thero caṅkamanasīsaṃ agamāsi.The elder went to the end of the walk.

Sā sataporise papāte ṭhatvā gāyi.She stood in a chasm a hundred fathoms deep and sang.

Thero paṭinivatti.The elder recoiled.

Atha naṃ sā vegenāgantvā gahetvā ‘‘mayā, bhante, na eko na dve tumhādisā khāditā’’ti āha.Then she suddenly grabbed him saying, “Venerable sir, it is not just one or two of the likes of you I have eaten.”

Kalyāṇamittānaṃ alābhotiLack of good friends:

yattha na sakkā hoti ācariyaṃ vā ācariyasamaṃ vāwhere it is not possible to find a good friend as a teacher or the equivalent of a teacher

upajjhāyaṃ vā upajjhāyasamaṃ vā kalyāṇamittaṃ laddhuṃ.or a preceptor or the equivalent of a preceptor,

Tattha so kalyāṇamittānaṃ alābho mahādosoyeva,the lack of good friends there is a serious fault.

imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato ananurūpoti veditabbo.One that has any of those eighteen faults should be understood as unfavourable.

Vuttampi cetaṃ aṭṭhakathāsu –And this is said in the commentaries:

Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;A large abode, a new abode, One tumbling down, one near a road,

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.One with a pond, or leaves, or flowers, Or fruits, or one that people seek;

Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;In cities, among timber, fields, Where people quarrel, in a port,

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.In border lands, on frontiers, Unsuitableness, and no good friend—

Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito; Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathāti.These are the eighteen instances A wise man needs to recognize And give them full as wide a berth As any footpad-hunted road.

AnurūpavihāroThe Five Factors of the Resting Place

Yo pana gocaragāmato nātidūranāccāsannatādīhi pañcahaṅgehi samannāgato, ayaṃ anurūpo nāma.One that has the five factors beginning with “not too far from and not too near to” the alms resort is called favourable.

Vuttañhetaṃ bhagavatā – ‘‘kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti?For this is said by the Blessed One: “And how has a lodging five factors, bhikkhus?

Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ,Here, bhikkhus, (1) a lodging is not too far, not too near, and has a path for going and coming.

divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ,(2) It is little frequented by day with little sound and few voices by night.

appaḍaṃsamakasavātātapasarīsapasamphassaṃ,(3) There is little contact with gadflies, flies, wind, burning sun and creeping things.

tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā.(4) One who lives in that lodging easily obtains robes, alms food, lodging, and the requisite of medicine as cure for the sick.

Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā(5) In that lodging there are elder bhikkhus living who are learned, versed in the scriptures,

dhammadharā vinayadharā mātikādharā,observers of the Dhamma, observers of the Vinaya, observers of the Codes,

te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati ‘idaṃ, bhante, kathaṃ imassa ko attho’ti,and when from time to time one asks them questions, ‘How is this, venerable sir? What is the meaning of this?’

tassa te āyasmanto avivaṭañceva vivaranti,then those venerable ones reveal the unrevealed,

anuttānīkatañca uttānīkaronti,explain the unexplained,

anekavihitesu ca kaṅkhaṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.and remove doubt about the many things that raise doubts.

Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 10.11).This, bhikkhus, is how a lodging has five factors” (A V 15).

Ayaṃ ‘‘samādhibhāvanāya ananurūpaṃ vihāraṃ pahāyaThese are the details for the clause, “After that he should avoid a monastery unfavourable to the development of concentration

anurūpe vihāre viharantenā’’ti ettha vitthāro.and go to live in one that is favourable” (III.28).

KhuddakapalibodhāThe Lesser Impediments

Khuddakapalibodhupacchedaṃ katvātiThen he should sever the lesser impediments (III.28):

evaṃ patirūpe vihāre viharantenaone living in such a favourable monastery

yepissa te honti khuddakapalibodhā, tepi upacchinditabbā.should sever any minor impediments that he may still have,

Seyyathidaṃ, dīghāni kesanakhalomāni chinditabbāni.that is to say, long head hair, nails, and body hair should be cut,

Jiṇṇacīvaresu daḷhīkammaṃ vā tunnakammaṃ vā kātabbaṃ.mending and patching of old robes should be done,

Kiliṭṭhāni vā rajitabbāni.or those that are soiled should be dyed.

Sace patte malaṃ hoti, patto pacitabbo.If there is a stain on the bowl, the bowl should be baked.

Mañcapīṭhādīni sodhetabbānīti.The bed, chair, etc., should be cleaned up.

‘‘Ayaṃ khuddakapalibodhupacchedaṃ katvā’’ti ettha vitthāro.These are the details for the clause, “Then he should sever the lesser impediments.”

BhāvanāvidhānaṃDetailed Instructions for Development

Idāni sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti etthaNow, with the clause, And not overlook any of the directions for development (III.28),

ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti.the time has come for the detailed exposition of all meditation subjects, starting with the earth kasiṇa.

Evaṃ upacchinnakhuddakapalibodhena hi bhikkhunāWhen a bhikkhu has thus severed the lesser impediments,

pacchābhattaṃ piṇḍapātapaṭikkantenathen, on his return from his alms round after his meal

bhattasammadaṃ paṭivinodetvāand after he has got rid of drowsiness due to the meal,

pavivitte okāse sukhanisinnenahe should sit down comfortably in a secluded place

katāya vā akatāya vā pathaviyā nimittaṃ gaṇhitabbaṃ.and apprehend the sign in earth that is either made up or not made up.

Vuttañhetaṃ –For this is said:

‘‘Pathavīkasiṇaṃ uggaṇhanto pathaviyaṃ nimittaṃ gaṇhāti kate vā akate vā“One who is learning the earth kasiṇa apprehends the sign in earth that is either made up or not made up;

sāntake, no anantake,that is bounded, not unbounded;

sakoṭiye, no akoṭiye,limited, not unlimited;

savaṭṭume, no avaṭṭume,with a periphery, not without a periphery;

sapariyante, no apariyante,circumscribed, not uncircumscribed;

suppamatte vā sarāvamatte vā.either the size of a bushel (suppa) or the size of a saucer (sarāva).

So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti.He sees to it that that sign is well apprehended, well attended to, well defined.

So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvāHaving well apprehended that sign, well attended to it, and well defined it,

ānisaṃsadassāvīand seeing its advantages

ratanasaññī hutvāand perceiving it as a treasure,

cittīkāraṃ upaṭṭhapetvābuilding up respect for it,

sampiyāyamānomaking it dear to him,

tasmiṃ ārammaṇe cittaṃ upanibandhatihe anchors his mind to that object,

‘addhā imāya paṭipadāya jarāmaraṇamhā muccissāmī’ti.thinking, ‘Surely in this way I shall be freed from aging and death.’

So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’’ti.Secluded from sense desires … he enters upon and dwells in the first jhāna …”

Tattha yena atītabhavepi sāsane vā isipabbajjāya vā pabbajitvāHerein, when in a previous becoming a man has gone forth into homelessness in the Dispensation or outside it with the rishis’ going forth

pathavīkasiṇe catukkapañcakajjhānāni nibbattitapubbāni,and has already produced the jhāna tetrad or pentad on the earth kasiṇa,

evarūpassa puññavato upanissayasampannassaand so has such merit and the support of past practice of jhāna as well,

akatāya pathaviyā kasitaṭṭhāne vā khalamaṇḍale vā nimittaṃ uppajjati,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,

mallakattherassa viya.as in the Elder Mallaka’s case.

Tassa kirāyasmato kasitaṭṭhānaṃ olokentassa taṃṭhānappamāṇameva nimittaṃ udapādi.It seems that while that venerable one was looking at a ploughed area the sign arose in him the size of that area.

So taṃ vaḍḍhetvā pañcakajjhānāni nibbattetvāHe extended it and attained the jhāna pentad.

jhānapadaṭṭhānaṃ vipassanaṃ paṭṭhapetvāThen by establishing insight with the jhāna as the basis for it,

arahattaṃ pāpuṇi.he reached Arahantship.

Yo panevaṃ akatādhikāro hoti,But when a man has had no such previous practice,

tena ācariyasantike uggahitakammaṭṭhānavidhānaṃ avirādhetvā cattāro kasiṇadose pariharantena kasiṇaṃ kātabbaṃ.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.

Nīlapītalohitaodātasambhedavasena hi cattāro pathavīkasiṇadosā.Now, the four faults of the earth kasiṇa are due to the intrusion of blue, yellow, red or white.

Tasmā nīlādivaṇṇaṃ mattikaṃ aggahetvāSo instead of using clay of such colours,

gaṅgāvahe mattikāsadisāya aruṇavaṇṇāya mattikāya kasiṇaṃ kātabbaṃ.he should make the kasiṇa of clay like that in the stream of the Gangā, which is the colour of the dawn.

Tañca kho vihāramajjhe sāmaṇerādīnaṃ sañcaraṇaṭṭhāne na kātabbaṃ.And he should make it not in the middle of the monastery in a place where novices, etc., are about

Vihārapaccante pana paṭicchannaṭṭhāne pabbhāre vā paṇṇasālāya vābut on the confines of the monastery in a screened place, either under an overhanging rock or in a leaf hut.

saṃhārimaṃ vā tatraṭṭhakaṃ vā kātabbaṃ.He can make it either portable or as a fixture.

Tatra saṃhārimaṃ catūsu daṇḍakesu pilotikaṃ vā cammaṃ vā kaṭasārakaṃ vā bandhitvāOf these, a portable one should be made by tying rags of leather or matting onto four sticks

tattha apanītatiṇamūlasakkharakathalikāya sumadditāya mattikāya vuttappamāṇaṃ vaṭṭaṃ limpetvā kātabbaṃ.and smearing thereon a disk of the size already mentioned, using clay picked clean of grass, roots, gravel, and sand, and well kneaded.

Taṃ parikammakāle bhūmiyaṃ attharitvā oloketabbaṃ.At the time of the preliminary work it should be laid on the ground and looked at.

Tatraṭṭhakaṃ bhūmiyaṃ padumakaṇṇikākārena khāṇuke ākoṭetvā vallīhi vinandhitvā kātabbaṃ.A fixture should be made by knocking stakes into the ground in the form of a lotus calyx, lacing them over with creepers.

Yadi sā mattikā nappahoti,If the clay is insufficient,

adho aññaṃ pakkhipitvāthen other clay should be put underneath

uparibhāge suparisodhitāya aruṇavaṇṇāya mattikāya vidatthicaturaṅgulavitthāraṃ vaṭṭaṃ kātabbaṃ.and a disk a span and four fingers across made on top of that with the quite pure dawn-coloured clay.

Etadeva hi pamāṇaṃ sandhāya ‘‘suppamattaṃ vā sarāvamattaṃ vā’’ti vuttaṃ.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).

‘‘Sāntake no anantake’’tiādi panassa paricchedatthāya vuttaṃ.But that is bounded, not unbounded was said to show its delimitedness.

Tasmā evaṃ vuttappamāṇaparicchedaṃ katvāSo, having thus made it delimited and of the size prescribed,

rukkhapāṇikā visabhāgavaṇṇaṃ samuṭṭhapeti. Tasmā taṃ aggahetvā pāsāṇapāṇikāya ghaṃsetvāhe should scrape it down with a stone trowel—a wooden trowel turns it a bad colour, so that should not be employed—

samaṃ bherītalasadisaṃ katvāand make it as even as the surface of a drum.

taṃ ṭhānaṃ sammajjitvā nhatvā āgantvāThen he should sweep the place out and have a bath.

kasiṇamaṇḍalato aḍḍhateyyahatthantare padese paññatte vidatthicaturaṅgulapādake suatthate pīṭhe nisīditabbaṃ.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.

Tato dūratare nisinnassa hi kasiṇaṃ na upaṭṭhāti,For the kasiṇa does not appear plainly to him if he sits further off than that;

āsannatare kasiṇadosā paññāyanti.and if he sits nearer than that, faults in the kasiṇa appear.

Uccatare nisinnena gīvaṃ onamitvā oloketabbaṃ hoti, nīcatare jaṇṇukāni rujanti.If he sits higher up, he has to look at it with his neck bent; and if he sits lower down, his knees ache.

Tasmā vuttanayeneva nisīditvāSo, after seating himself in the way stated,

‘‘appassādā kāmā’’tiādinā nayena kāmesu ādīnavaṃ paccavekkhitvāhe should review the dangers in sense desires in the way beginning, “Sense desires give little enjoyment” (M I 91)

kāmanissaraṇe sabbadukkhasamatikkamupāyabhūte nekkhamme jātābhilāsenaand arouse longing for the escape from sense desires, for the renunciation that is the means to the surmounting of all suffering.

buddhadhammasaṅghaguṇānussaraṇena pītipāmojjaṃ janayitvāHe should next arouse joy of happiness by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha;

‘‘ayaṃ dāni sā sabbabuddha paccekabuddha ariyasāvakehi paṭipannā nekkhammapaṭipadā’’ti paṭipattiyā sañjātagāravenathen awe by thinking, “Now, this is the way of renunciation entered upon by all Buddhas, Paccekabuddhas and noble disciples”;

‘‘addhā imāya paṭipadāya pavivekasukharasassa bhāgī bhavissāmī’’ti ussāhaṃ janayitvāand then eagerness by thinking, “In this way I shall surely come to know the taste of the bliss of seclusion.”

samena ākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ.After that he should open his eyes moderately, apprehend the sign, and so proceed to develop it.

Atiummīlayato hi cakkhu kilamati,If he opens his eyes too wide, they get fatigued

maṇḍalañca ativibhūtaṃ hoti,and the disk becomes too obvious,

tenassa nimittaṃ nuppajjati.which prevents the sign becoming apparent to him.

Atimandaṃ ummīlayato maṇḍalamavibhūtaṃ hoti,If he opens them too little, the disk is not obvious enough,

cittañca līnaṃ hoti,and his mind becomes drowsy,

evampi nimittaṃ nuppajjati.which also prevents the sign becoming apparent to him.

Tasmā ādāsatale mukhanimittadassinā viya samenākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ,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.

na vaṇṇo paccavekkhitabbo,The colour should not be reviewed.

na lakkhaṇaṃ manasikātabbaṃ.The characteristic should not be given attention.

Apica vaṇṇaṃ amuñcitvāBut rather, while not ignoring the colour,

nissayasavaṇṇaṃ katvā ussadavasena paṇṇattidhamme cittaṃ paṭṭhapetvā manasi kātabbaṃ.attention should be given 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.

Pathavī mahī, medinī,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),

bhūmi, vasudhā, vasundharātiādīsu pathavīnāmesu“ground” (bhūmi), “the Provider of Wealth” (vasudhā), “the Bearer of Wealth” (vasudharā), etc.,

yamicchati, yadassa saññānukūlaṃ hoti, taṃ vattabbaṃ.whichever suits his manner of perception.

Apica pathavīti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva pathavī pathavīti bhāvetabbaṃ.Still “earth” is also a name that is obvious, so it can be developed with the obvious one by saying “earth, earth.”

Kālena ummīletvā kālena nimīletvā āvajjitabbaṃ.It should be adverted to now with eyes open, now with eyes shut.

Yāva uggahanimittaṃ nuppajjati, tāva kālasatampi kālasahassampi tato bhiyyopi eteneva nayena bhāvetabbaṃ.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.

Tassevaṃ bhāvayatoWhen, while he is developing it in this way,

yadā nimīletvā āvajjantassa ummīlitakāle viya āpāthamāgacchati,it comes into focus as he adverts with his eyes shut exactly as it does with his eyes open,

tadā uggahanimittaṃ jātaṃ nāma hoti.then the learning sign is said to have been produced.

Tassa jātakālato paṭṭhāya na tasmiṃ ṭhāne nisīditabbaṃ.After its production he should no longer sit in that place;

Attano vasanaṭṭhānaṃ pavisitvā tattha nisinnena bhāvetabbaṃ.he should return to his own quarters and go on developing it sitting there.

Pādadhovanapapañcaparihāratthaṃ panassa ekapaṭalikupāhanā ca kattaradaṇḍo ca icchitabbo.But in order to avoid the delay of foot washing, a pair of single-soled sandals and a walking stick are desirable.

Athānena sace taruṇo samādhi kenacideva asappāyakāraṇena nassati,Then if the new concentration vanishes through some unsuitable encounter,

upāhanā āruyha kattaradaṇḍaṃ gahetvāhe can put his sandals on, take his walking stick,

taṃ ṭhānaṃ gantvā nimittaṃ ādāyaand go back to the place to re-apprehend the sign there.

āgantvā sukhanisinnena bhāvetabbaṃ,When he returns he should seat himself comfortably

punappunaṃ samannāharitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ.and develop it by reiterated reaction to it and by striking at it with thought and applied thought.

Tassevaṃ karontassa anukkamena nīvaraṇāni vikkhambhanti,As he does so, the hindrances eventually become suppressed,

kilesā sannisīdanti,the defilements subside,

upacārasamādhinā cittaṃ samādhiyati,the mind becomes concentrated with access concentration,

paṭibhāganimittaṃ uppajjati.and the counterpart sign arises.

Tatrāyaṃ purimassa ca uggahanimittassa imassa ca viseso,The difference between the earlier learning sign and the counterpart sign is this.

uggahanimitte kasiṇadoso paññāyati,In the learning sign any fault in the kasiṇa is apparent.

paṭibhāganimittaṃ thavikato nihatādāsamaṇḍalaṃ viya sudhotasaṅkhathālaṃ viya valāhakantarā nikkhantacandamaṇḍalaṃ viya meghamukhe balākā viya uggahanimittaṃ padāletvā nikkhantamiva tato sataguṇaṃ sahassaguṇaṃ suparisuddhaṃ hutvā upaṭṭhāti.But the counterpart sign 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.

Tañca kho neva vaṇṇavantaṃ, na saṇṭhānavantaṃ.But it has neither colour nor shape;

Yadi hi taṃ īdisaṃ bhaveyya,for if it had,

cakkhuviññeyyaṃ siyā oḷārikaṃ sammasanupagaṃ tilakkhaṇabbhāhataṃ,it would be cognizable by the eye, gross, susceptible of comprehension by insight—(see XX.2f.) and stamped with the three characteristics.

na panetaṃ tādisaṃ.But it is not like that.

Kevalañhi samādhilābhino upaṭṭhānākāramattaṃ saññajametanti.For it is born only of perception in one who has obtained concentration, being a mere mode of appearance.

Uppannakālato ca panassa paṭṭhāya nīvaraṇāni vikkhambhitāneva honti,But as soon as it arises the hindrances are quite suppressed,

kilesā sannisinnāva,the defilements subside,

upacārasamādhinā cittaṃ samāhitamevāti.and the mind becomes concentrated in access concentration.

Duvidho hi samādhi upacārasamādhi ca appanāsamādhi ca.Now, concentration is of two kinds, that is to say, access concentration and absorption concentration:

Dvīhākārehi cittaṃ samādhiyati upacārabhūmiyaṃ vā paṭilābhabhūmiyaṃ vā.the mind becomes concentrated in two ways, that is, on the plane of access and on the plane of obtainment.

Tattha upacārabhūmiyaṃ nīvaraṇappahānena cittaṃ samāhitaṃ hoti.Herein, the mind becomes concentrated on the plane of access by the abandonment of the hindrances,

Paṭilābhabhūmiyaṃ aṅgapātubhāvena.and on the plane of obtainment by the manifestation of the jhāna factors.

Dvinnaṃ pana samādhīnaṃ idaṃ nānākāraṇaṃ,The difference between the two kinds of concentration is this.

upacāre aṅgāni na thāmajātāni honti,The factors are not strong in access.

aṅgānaṃ athāmajātattā, yathā nāma daharo kumārako ukkhipitvā ṭhapiyamāno punappunaṃ bhūmiyaṃ patati, evameva upacāre uppanne cittaṃ kālena nimittamārammaṇaṃ karoti, kālena bhavaṅgamotarati.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, just as when a young child is lifted up and stood on its feet, it repeatedly falls down on the ground.

Appanāyaṃ pana aṅgāni thāmajātāni honti,But the factors are strong in absorption.

tesaṃ thāmajātattā, yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evameva appanāsamādhimhi uppanne cittaṃ sakiṃ bhavaṅgavāraṃ chinditvā kevalampi rattiṃ kevalampi divasaṃ tiṭṭhati, kusalajavanapaṭipāṭivaseneva pavattatīti.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.

Tatra yadetaṃ upacārasamādhinā saddhiṃ paṭibhāganimittaṃ uppannaṃ, tassa uppādanaṃ nāma atidukkaraṃ.The arousing of the counterpart sign, which arises together with access concentration, is very difficult.

Tasmā sace teneva pallaṅkena taṃ nimittaṃ vaḍḍhetvā appanaṃ adhigantuṃ sakkoti, sundaraṃ.Therefore if he is able to arrive at absorption in that same session by extending the sign, it is good.

No ce sakkoti, athānena taṃ nimittaṃ appamattena cakkavattigabbho viya rakkhitabbaṃ.If not, then he must guard the sign diligently as if it were the foetus of a Wheel-turning Monarch (World-ruler).

Evañhi – Nimittaṃ rakkhato laddha-parihāni na vijjati;So guard the sign, nor count the cost, And what is gained will not be lost;

Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassati.Who fails to have this guard maintained Will lose each time what he has gained.

SattasappāyāThe Seven Suitable Things

Tatrāyaṃ rakkhaṇavidhi –Herein, the way of guarding it is this:

Āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu;(1) Abode, (2) resort, (3) and speech, (4) and person, (5) The food, (6) the climate, (7) and the posture—

Iriyāpathoti sattete, asappāye vivajjaye.Eschew these seven different kinds Whenever found unsuitable.

Sappāye satta sevetha, evañhi paṭipajjato; Nacireneva kālena, hoti kassaci appanā.But cultivate the suitable; For one perchance so doing finds He need not wait too long until Absorption shall his wish fulfil.

Tatrassa yasmiṃ āvāse vasantassaHerein, an abode is unsuitable if, while he lives in it,

anuppannaṃ vā nimittaṃ nuppajjati,the unarisen sign does not arise in him

uppannaṃ vā vinassati,or is lost when it arises,

anupaṭṭhitā ca sati na upaṭṭhāti,and where unestablished mindfulness fails to become established

asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo.and the unconcentrated mind fails to become concentrated.

Yattha nimittaṃ uppajjati ceva thāvarañca hoti,That is suitable in which the sign arises and becomes confirmed,

sati upaṭṭhāti,in which mindfulness becomes established

cittaṃ samādhiyatiand the mind becomes concentrated,

nāgapabbatavāsīpadhāniyatissattherassa viya, ayaṃ sappāyo.as in the Elder Padhāniya-Tissa, resident at Nāgapabbata.

Tasmā yasmiṃ vihāre bahū āvāsā honti,So if a monastery has many abodes he can try them one by one,

tattha ekamekasmiṃ tīṇi tīṇi divasāni vasitvāliving in each for three days,

yatthassa cittaṃ ekaggaṃ hoti, tattha vasitabbaṃ.and stay on where his mind becomes unified.

Āvāsasappāyatāya hiFor it was due to suitability of abode that

tambapaṇṇidīpamhi cūḷanāgaleṇe vasantā tattheva kammaṭṭhānaṃ gahetvā pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu.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.

Sotāpannādīnaṃ pana aññattha ariyabhūmiṃ patvā tattha arahattappattānañca gaṇanā natthi.There is no counting the stream-enterers who have reached Arahantship there after reaching the noble plane elsewhere;

Evamaññesupi cittalapabbatavihārādīsu.so too in the monastery of Cittalapabbata, and others.

Gocaragāmo pana yo senāsanato uttarena vā dakkhiṇena vāAn alms-resort village lying to the north or south of the lodging,

nātidūre diyaḍḍhakosabbhantare hotinot too far, within one kosa and a half,

sulabhasampannabhikkho, so sappāyo.and where alms food is easily obtained, is suitable.

Viparīto asappāyo.The opposite kind is unsuitable.

Bhassanti dvattiṃsatiracchānakathāpariyāpannaṃ asappāyaṃ, tañhissa nimittantaradhānāya saṃvattati.Speech: that included in the thirty-two kinds of aimless talk is unsuitable; for it leads to the disappearance of the sign.

Dasakathāvatthunissitaṃ sappāyaṃ, tampi mattāya bhāsitabbaṃ.But talk based on the ten examples of talk is suitable, though even that should be discussed with moderation.

Puggalopi atiracchānakathiko sīlādiguṇasampanno,Person: one not given to aimless talk, who has the special qualities of virtue, etc.,

yaṃ nissāya asamāhitaṃ vā cittaṃ samādhiyati,by acquaintanceship with whom the unconcentrated mind becomes concentrated,

samāhitaṃ vā cittaṃ thirataraṃ hoti,or the concentrated mind becomes more so,

evarūpo sappāyo.is suitable.

Kāyadaḷhībahulo pana tiracchānakathiko asappāyo.One who is much concerned with his body, who is addicted to aimless talk, is unsuitable;

So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti,for he only creates disturbances, like muddy water added to clear water.

tādisañca āgammaAnd it was owing to one such as this that

koṭapabbatavāsīdaharasseva samāpattipi nassati,the attainments of the young bhikkhu who lived at Koṭapabbata vanished,

pageva nimittaṃ.not to mention the sign.

Bhojanaṃ pana kassaci madhuraṃ, kassaci ambilaṃ sappāyaṃ hoti.Food: Sweet food suits one, sour food another.

Utupi kassaci sīto, kassaci uṇho sappāyo hoti.Climate: a cool climate suits one, a warm one another.

Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu hoti,So when he finds that by using certain food or by living in a certain climate he is comfortable,

asamāhitaṃ vā cittaṃ samādhiyati,or his unconcentrated mind becomes concentrated,

samāhitaṃ vā thirataraṃ hoti,or his concentrated mind becomes more so,

taṃ bhojanaṃ so ca utu sappāyo.then that food or that climate is suitable.

Itaraṃ bhojanaṃ itaro ca utu asappāyo.Any other food or climate is unsuitable.

Iriyāpathesupi kassaci caṅkamo sappāyo hoti, kassaci sayanaṭṭhānanisajjānaṃ aññataro.Postures: walking suits one; standing or sitting or lying down suits another.

Tasmā taṃ āvāsaṃ viya tīṇi divasāni upaparikkhitvāSo he should try them, like the abode, for three days each,

yasmiṃ iriyāpathe asamāhitaṃ vā cittaṃ samādhiyati,and that posture is suitable in which his unconcentrated mind becomes concentrated

samāhitaṃ vā thirataraṃ hoti, so sappāyo.or his concentrated mind becomes more so.

Itaro asappāyoti veditabbo.Any other should be understood as unsuitable.

Iti imaṃ sattavidhaṃ asappāyaṃ vajjetvā sappāyaṃ sevitabbaṃ.So he should avoid the seven unsuitable kinds and cultivate the suitable.

Evaṃ paṭipannassa hiFor when he practices in this way,

nimittāsevanabahulassaassiduously cultivating the sign,

nacireneva kālena hoti kassaci appanā.then, “he need not wait too long until absorption shall his wish fulfil.”

DasavidhaappanākosallaṃThe Ten Kinds of Skill in Absorption

Yassa pana evampi paṭipajjato na hoti,However, if this does not happen while he is practicing in this way,

tena dasavidhaṃ appanākosallaṃ sampādetabbaṃ.then he should have recourse to the ten kinds of skill in absorption.

Tatrāyaṃ nayo,Here is the method.

dasāhākārehi appanākosallaṃ icchitabbaṃ,Skill in absorption needs to be dealt with in ten aspects:

vatthuvisadakiriyato,(1) making the basis clean,

indriyasamattapaṭipādanato,(2) maintaining balanced faculties,

nimittakusalato,(3) skill in the sign,

yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti,(4) he exerts the mind on an occasion when it should be exerted,

yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti,(5) he restrains the mind on an occasion when it should be restrained,

yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti,(6) he encourages the mind on an occasion when it should be encouraged,

yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati,(7) he looks on at the mind with equanimity when it should be looked on at with equanimity,

asamāhitapuggalaparivajjanato, samāhitapuggalasevanato, tadadhimuttatoti.(8) avoidance of unconcentrated persons, (9) cultivation of concentrated persons, (10) resoluteness upon that (concentration).

Tattha vatthuvisadakiriyā nāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ.Herein, making the basis clean is cleansing the internal and the external basis.

Yadā hissa kesanakhalomāni dīghāni honti,For when his head hair, nails and body hair are long,

sarīraṃ vā sedamalaggahitaṃ,or when the body is soaked with sweat,

tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ.then the internal basis is unclean and unpurified.

Yadā panassa cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ hoti, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ.But when an old dirty smelly robe is worn or when the lodging is dirty, then the external basis is unclean and unpurified.

Ajjhattikabāhire ca vatthumhi avisadeWhen the internal and external bases are unclean,

uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti,then the knowledge in the consciousness and consciousness-concomitants that arise is unpurified,

aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya.like the light of a lamp’s flame that arises with an unpurified lamp-bowl, wick and oil as its support;

Aparisuddhena ñāṇena saṅkhāre sammasato saṅkhārāpi avibhūtā honti,formations do not become evident to one who tries to comprehend them with unpurified knowledge,

kammaṭṭhānamanuyuñjatoand when he devotes himself to his meditation subject,

kammaṭṭhānampi vuḍḍhiṃ viruḷhiṃ vepullaṃ na gacchati.it does not come to growth, increase and fulfilment.

Visade pana ajjhattikabāhire vatthumhiBut when the internal and external bases are clean,

uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhaṃ,then the knowledge in the consciousness and consciousness-concomitants that arise is clean and purified,

parisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya.like the light of a lamp’s flame that arises with a purified lamp bowl, wick and oil as its support;

Parisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi vibhūtā honti,formations become evident to one who tries to comprehend them with purified knowledge,

kammaṭṭhānamanuyuñjatoand as he devotes himself to his meditation subject,

kammaṭṭhānampi vuḍḍhiṃ virūḷhiṃ vepullaṃ gacchati.it comes to growth, increase and fulfilment.

Indriyasamattapaṭipādanaṃ nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ.Maintaining balanced faculties is equalizing the five faculties of faith and the rest.

Sace hissa saddhindriyaṃ balavaṃ hoti itarāni mandāni,For if his faith faculty is strong and the others weak,

tato vīriyindriyaṃ paggahakiccaṃ,then the energy faculty cannot perform its function of exerting,

satindriyaṃ upaṭṭhānakiccaṃ,the mindfulness faculty its function of establishing,

samādhindriyaṃ avikkhepakiccaṃ,the concentration faculty its function of not distracting,

paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti,and the understanding faculty its function of seeing.

tasmā taṃ dhammasabhāvapaccavekkhaṇena vāSo 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

yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ.or by not giving them attention in the way in which the faith faculty became too strong.

Vakkalittheravatthu cettha nidassanaṃ.And this is illustrated by the story of the Elder Vakkali (S III 119).

Sace pana vīriyindriyaṃ balavaṃ hoti,Then if the energy faculty is too strong,

atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti,the faith faculty cannot perform its function of resolving,

na itarāni itarakiccabhedaṃ,nor can the rest of the faculties perform their several functions.

tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ.So in that case the energy faculty should be modified by developing tranquillity, and so on.

Tatrāpi soṇattheravatthu dassetabbaṃ.And this should be illustrated by the story of the Elder Soṇa (Vin I 179–85; A III 374–76).

Evaṃ sesesupi ekassa balavabhāve satiSo too with the rest; for it should be understood that when anyone of them is too strong

itaresaṃ attano kiccesu asamatthatā veditabbā.the others cannot perform their several functions.

Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti.However, what is particularly recommended is balancing faith with understanding, and concentration with energy.

Balavasaddho hi mandapañño muddhappasanno hoti, avatthusmiṃ pasīdati.For one strong in faith and weak in understanding has confidence uncritically and groundlessly.

Balavapañño mandasaddhoOne strong in understanding and weak in faith

kerāṭikapakkhaṃ bhajati,errs on the side of cunning

bhesajjasamuṭṭhito viya rogo atekiccho hoti.and is as hard to cure as one sick of a disease caused by medicine.

Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati.With the balancing of the two a man has confidence only when there are grounds for it.

Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati.Then idleness overpowers one strong in concentration and weak in energy, since concentration favours idleness.

Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati.Agitation overpowers one strong in energy and weak in concentration, since energy favours agitation.

Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati.But concentration coupled with energy cannot lapse into idleness,

Vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati,and energy coupled with concentration cannot lapse into agitation.

tasmā tadubhayaṃ samaṃ kātabbaṃ.So these two should be balanced;

Ubhayasamatāya hi appanā hoti.for absorption comes with the balancing of the two.

Apica samādhikammikassa balavatīpi saddhā vaṭṭati.Again, concentration and faith should be balanced. One working on concentration needs strong faith,

Evaṃ saddahanto okappento appanaṃ pāpuṇissati.since it is with such faith and confidence that he reaches absorption.

Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati.Then there is balancing of concentration and understanding. One working on concentration needs strong unification,

Evañhi so appanaṃ pāpuṇāti.since that is how he reaches absorption;

Vipassanākammikassa paññā balavatī vaṭṭati.and one working on insight needs strong understanding,

Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti.since that is how he reaches penetration of characteristics;

Ubhinnaṃ pana samatāyapi appanā hotiyeva.but with the balancing of the two he reaches absorption as well.

Sati pana sabbattha balavatī vaṭṭati.Strong mindfulness, however, is needed in all instances;

Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātatofor mindfulness protects the mind from lapsing into agitation through faith, energy and understanding, which favour agitation,

kosajjapakkhena ca samādhinā kosajjapātato rakkhati,and from lapsing into idleness through concentration, which favours idleness.

tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā.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.

Tenāha –Hence it is said in the commentaries (D-a 788, M-a I 292, etc):

‘‘sati ca pana sabbatthikā vuttā bhagavatā.“And mindfulness has been called universal by the Blessed One.

Kiṃ kāraṇā?For what reason?

Cittañhi satipaṭisaraṇaṃ,Because the mind has mindfulness as its refuge,

ārakkhapaccupaṭṭhānā ca sati,and mindfulness is manifested as protection,

na vinā satiyā cittassa paggahaniggaho hotī’’ti.and there is no exertion and restraint of the mind without mindfulness.”

Nimittakosallaṃ nāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ,Skill in the sign is skill in producing the as yet unproduced sign of unification of mind through the earth kasiṇa, etc.;

katassa ca bhāvanākosallaṃ,and it is skill in developing the sign when produced,

bhāvanāya laddhassa rakkhaṇakosallañca,and skill in protecting the sign when obtained by development.

taṃ idha adhippetaṃ.The last is what is intended here.

Kathañca yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti?How does he exert the mind on an occasion when it should be exerted?

Yadāssa atisithilavīriyatādīhi līnaṃ cittaṃ hoti,When his mind is slack with over-laxness of energy, etc.,

tadā passaddhisambojjhaṅgādayo tayo abhāvetvāthen, instead of developing the three enlightenment factors beginning with tranquillity,

dhammavicayasambojjhaṅgādayo bhāveti.he should develop those beginning with investigation-of-states.

Vuttañhetaṃ bhagavatā –For this is said by the Blessed One:

‘‘Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa,“Bhikkhus, suppose a man wanted to make a small fire burn up,

so tattha allāni ceva tiṇāni pakkhipeyya,and he put wet grass on it,

allāni ca gomayāni pakkhipeyya,put wet cow-dung on it,

allāni ca kaṭṭhāni pakkhipeyya,put wet sticks on it,

udakavātañca dadeyya,sprinkled it with water,

paṃsukena ca okireyya,and scattered dust on it,

bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti?would that man be able to make the small fire burn up?”

No hetaṃ, bhante.—“No, venerable sir.”

Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti,—“So too, bhikkhus, when the mind is slack,

akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya,that is not the time to develop the tranquillity enlightenment factor,

akālo samādhi…pe…the concentration enlightenment factor

akālo upekkhāsambojjhaṅgassa bhāvanāya.or the equanimity enlightenment factor.

Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi dusamuṭṭhāpayaṃ hoti.Why is that? Because a slack mind cannot well be roused by those states.

Yasmiṃ ca kho, bhikkhave, līnaṃ cittaṃ hoti,When the mind is slack,

kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya,that is the time to develop the investigation-of-states enlightenment factor,

kālo vīriyasambojjhaṅgassa bhāvanāya,the energy enlightenment factor

kālo pītisambojjhaṅgassa bhāvanāya.and the happiness enlightenment factor.

Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.Why is that? Because a slack mind can well be roused by those states.”

Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa,“Bhikkhus, suppose a man wanted to make a small fire burn up,

so tattha sukkhāni ceva tiṇāni pakkhipeyya,and he put dry grass on it,

sukkhāni ca gomayāni pakkhipeyya,put dry cow-dung on it,

sukkhāni ca kaṭṭhāni pakkhipeyya,put dry sticks on it,

mukhavātañca dadeyya,blew on it with his mouth,

na ca paṃsukena okireyya,and did not scatter dust on it,

bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti?would that man be able to make that small fire burn up?”

Evaṃ bhante’’ti (saṃ. ni. 5.234).—“Yes, venerable sir” (S V 112).

Ettha ca yathāsakamāhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā.And here the development of the investigation-of-states enlightenment factor, etc., should be understood as the nutriment for each one respectively,

Vuttañhetaṃ –for this is said:

‘‘Atthi, bhikkhave, kusalākusalā dhammā“Bhikkhus, there are profitable and unprofitable states,

sāvajjānavajjā dhammāreprehensible and blameless states,

hīnappaṇītā dhammāinferior and superior states,

kaṇhasukkasappaṭibhāgā dhammā.dark and bright states the counterpart of each other.

Tattha yoniso manasikārabahulīkāro,Wise attention much practiced therein

ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen investigation-of-states enlightenment factor,

uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or leads to the growth, fulfilment, development and perfection of the arisen investigation-of-states enlightenment factor.”

Tathā ‘‘atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.Likewise: “Bhikkhus there is the element of initiative, the element of launching, and the element of persistence.

Tattha yoniso manasikārabahulīkāro,Wise attention much practiced therein

ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen energy enlightenment factor,

uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or leads to the growth, fulfilment, development and perfection of the arisen energy enlightenment factors.”

Tathā ‘‘atthi, bhikkhave, pītisambojjhaṅgaṭṭhāniyā dhammā.Likewise: “Bhikkhus, there are states productive of the happiness enlightenment factor.

Tattha yoniso manasikārabahulīkāro,Wise attention much practiced therein

ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen happiness enlightenment factor,

uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or leads to the growth, fulfilment, development and perfection of the arisen happiness enlightenment factor” (S V 104).

Tattha sabhāvasāmaññalakkhaṇapaṭivedhavasena pavattamanasikāro kusalādīsu yoniso manasikāro nāma.Herein, wise attention given to the profitable, etc., is attention occurring in penetration of individual essences and of the three general characteristics.

Ārambhadhātuādīnaṃ uppādanavasena pavattamanasikāro ārambhadhātuādīsu yoniso manasikāro nāma.Wise attention given to the element of initiative, etc., is attention occurring in the arousing of the element of initiative, and so on.

Tattha ārambhadhātūti paṭhamavīriyaṃ vuccati.Herein, initial energy is called the element of initiative.

Nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ.The element of launching is stronger than that because it launches out from idleness.

Parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ.The element of persistence is still stronger than that because it goes on persisting in successive later stages.

Pītisambojjhaṅgaṭṭhāniyā dhammāti pana pītiyā eva etaṃ nāmaṃ.States productive of the happiness enlightenment factor is a name for happiness itself;

Tassāpi uppādakamanasikārova yoniso manasikāro nāma.and attention that arouses that is wise attention.

Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattantiThere are, besides, seven things that lead to the arising of the investigation-of-states enlightenment factor:

paripucchakatā,(i) asking questions,

vatthuvisadakiriyā,(ii) making the basis clean,

indriyasamattapaṭipādanā,(iii) balancing the faculties,

duppaññapuggalaparivajjanā,(iv) avoidance of persons without understanding,

paññavantapuggalasevanā,(v) cultivation of persons with understanding,

gambhīrañāṇacariyapaccavekkhaṇā,(vi) reviewing the field for the exercise of profound knowledge,

tadadhimuttatāti.(vii) resoluteness upon that investigation of states.

Ekādasadhammā vīriyasambojjhaṅgassa uppādāya saṃvattantiEleven things lead to the arising of the energy enlightenment factor:

apāyādibhayapaccavekkhaṇatā,(i) reviewing the fearfulness of the states of loss such as the hell realms, etc.,

vīriyāyattalokiyalokuttaravisesādhigamānisaṃsadassitā,(ii) seeing benefit in obtaining the mundane and supramundane distinctions dependent on energy,

‘‘buddhapaccekabuddhamahāsāvakehi gatamaggo mayā gantabbo, so ca na sakkā kusītena gantu’’nti evaṃ gamanavīthipaccavekkhaṇatā,(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,”

dāyakānaṃ mahapphalabhāvakaraṇena piṇḍāpacāyanatā,(iv) being a credit to the alms food by producing great fruit for the givers,

‘‘vīriyārambhassa vaṇṇavādī me satthā, so ca anatikkamanīyasāsano amhākañca bahūpakāro paṭipattiyā ca pūjiyamāno pūjito hoti na itarathā’’ti evaṃ satthu mahattapaccavekkhaṇatā,(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,”

‘‘saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu’’nti evaṃ dāyajjamahattapaccavekkhaṇatā,(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,”

ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā,(vii) removing stiffness and torpor by attention to perception of light, change of postures, frequenting the open air, etc.,

kusītapuggalaparivajjanatā,(viii) avoidance of idle persons,

āraddhavīriyapuggalasevanatā,(ix) cultivation of energetic persons,

sammappadhānapaccavekkhaṇatā,(x) reviewing the right endeavours,

tadadhimuttatāti.(xi) resoluteness upon that energy.

Ekādasadhammā pītisambojjhaṅgassa uppādāya saṃvattantiEleven things lead to the arising of the happiness enlightenment factor:

buddhānussati, dhamma… saṅgha… sīla… cāga… devatānussati,the recollections (i) of the Buddha, (ii) of the Dhamma, (iii) of the Sangha, (iv) of virtue, (v) of generosity, and (vi) of deities,

upasamānussati,(vii) the recollection of peace,

lūkhapuggalaparivajjanatā,(viii) avoidance of rough persons,

siniddhapuggalasevanatā,(ix) cultivation of refined persons,

pasādaniyasuttantapaccavekkhaṇatā, tadadhimuttatāti.(x) reviewing encouraging discourses, (xi) resoluteness upon that happiness.

Iti imehi ākārehi ete dhamme uppādento dhammavicayasambojjhaṅgādayo bhāveti nāma.So by arousing these things in these ways he develops the investigation-of-states enlightenment factor, and the others.

Evaṃ yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti.This is how he exerts the mind on an occasion when it should be exerted.

Kathaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti?How does he restrain the mind on an occasion when it should be restrained?

Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti,When his mind is agitated through over-energeticness, etc.,

tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvāthen, instead of developing the three enlightenment factors beginning with investigation-of-states,

passaddhisambojjhaṅgādayo bhāveti.he should develop those beginning with tranquillity;

Vuttañhetaṃ bhagavatā –for this is said by the Blessed One:

‘‘Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa,“Bhikkhus, suppose a man wanted to extinguish a great mass of fire,

so tattha sukkhāni ceva tiṇāni pakkhipeyya…pe…and he put dry grass on it …

na ca paṃsukena okireyya,and did not scatter dust on it,

bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti?would that man be able to extinguish that great mass of fire?”

No hetaṃ, bhante.—“No, venerable sir.”

Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti,—“So too, bhikkhus, when the mind is agitated,

akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya,that is not the time to develop the investigation-of-states enlightenment factor,

akālo vīriya…pe…the energy enlightenment factor

akālo pītisambojjhaṅgassa bhāvanāya.or the happiness enlightenment factor.

Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi duvūpasamayaṃ hoti.Why is that? Because an agitated mind cannot well be quieted by those states.

Yasmiṃ ca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti,When the mind is agitated,

kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya,that is the time to develop the tranquillity enlightenment factor,

kālo samādhisambojjhaṅgassa bhāvanāya,the concentration enlightenment factor

kālo upekkhāsambojjhaṅgassa bhāvanāya.and the equanimity enlightenment factor.

Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti.Why is that? Because an agitated mind can well be quieted by those states.”

Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa,“Bhikkhus, suppose a man wanted to extinguish a great mass of fire,

so tattha allāni ceva tiṇāni pakkhipeyya…pe…and he put wet grass on it …

paṃsukena ca okireyya,and scattered dust on it,

bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti?would that man be able to extinguish that great mass of fire?”

Evaṃ, bhante’’ti (saṃ. ni. 5.234).—“Yes, venerable sir” (S V 114).

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā.And here the development of the tranquillity enlightenment factor, etc., should be understood as the nutriment for each one respectively,

Vuttañhetaṃ bhagavatā –for this is said:

‘‘Atthi, bhikkhave, kāyapassaddhi cittapassaddhi.“Bhikkhus, there is bodily tranquillity and mental tranquillity.

Tattha yoniso manasikārabahulīkāro,Wise attention much practiced therein

ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen tranquillity enlightenment factor,

uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or leads to the growth, fulfilment, development and perfection of the arisen tranquillity enlightenment factor.”

Tathā ‘‘atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ.Likewise: “Bhikkhus, there is the sign of serenity, the sign of non-diversion.

Tattha yoniso manasikārabahulīkāro,Wise attention, much practiced, therein

ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen concentration enlightenment factor,

uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or it leads to the growth, fulfilment, development and perfection of the arisen concentration enlightenment factor.”

Tathā ‘‘atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhāniyā dhammā.Likewise: “Bhikkhus, there are states productive of the equanimity enlightenment factor.

Tattha yoniso manasikārabahulīkāro,Wise attention, much practiced, therein

ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāyais the nutriment for the arising of the unarisen equanimity enlightenment factor,

uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232).or it leads to the growth, fulfilment, development and perfection of the arisen equanimity enlightenment factor” (S V 104).

Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena pavattamanasikārova tīsupi padesu yoniso manasikāro nāma.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.

Samathanimittanti ca samathassevetamadhivacanaṃ.The sign of serenity is a term for serenity itself,

Avikkhepaṭṭhena ca tasseva abyagganimittanti.and non-diversion is a term for that too in the sense of non-distraction.

Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattantiThere are, besides, seven things that lead to the arising of the tranquillity enlightenment factor:

paṇītabhojanasevanatā,(i) using superior food,

utusukhasevanatā,(ii) living in a good climate,

iriyāpathasukhasevanatā,(iii) maintaining a pleasant posture,

majjhattapayogatā,(iv) keeping to the middle,

sāraddhakāyapuggalaparivajjanatā,(v) avoidance of violent persons,

passaddhakāyapuggalasevanatā,(vi) cultivation of persons tranquil in body,

tadadhimuttatāti.(vii) resoluteness upon that tranquillity.

Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattantiEleven things lead to the arising of the concentration enlightenment factor:

vatthuvisadatā,(i) making the basis clean,

nimittakusalatā,(ii) skill in the sign,

indriyasamattapaṭipādanatā,(iii) balancing the faculties,

samaye cittassa niggahaṇatā,(iv) restraining the mind on occasion,

samaye cittassa paggahaṇatā,(v) exerting the mind on occasion,

nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā,(vi) encouraging the listless mind by means of faith and a sense of urgency,

sammāpavattassa ajjhupekkhanatā,(vii) looking on with equanimity at what is occurring rightly,

asamāhitapuggalaparivajjanatā,(viii) avoidance of unconcentrated persons,

samāhitapuggalasevanatā,(ix) cultivation of concentrated persons,

jhānavimokkhapaccavekkhaṇatā,(x) reviewing of the jhānas and liberations,

tadadhimuttatāti.(xi) resoluteness upon that concentration.

Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattantiFive things lead to the arising of the equanimity enlightenment factor:

sattamajjhattatā,(i) maintenance of neutrality towards living beings;

saṅkhāramajjhattatā,(ii) maintenance of neutrality towards formations (inanimate things);

sattasaṅkhārakelāyanapuggalaparivajjanatā,(iii) avoidance of persons who show favouritism towards beings and formations;

sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti.(iv) cultivation of persons who maintain neutrality towards beings and formations; (v) resoluteness upon that equanimity.

Iti imehākārehi ete dhamme uppādento passaddhisambojjhaṅgādayo bhāveti nāma.So by arousing these things in these ways he develops the tranquillity enlightenment factor, as well as the others.

Evaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti.This is how he restrains the mind on an occasion when it should be restrained.

Kathaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti?How does he encourage the mind on an occasion when it should be encouraged?

Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti,When his mind is listless owing to sluggishness in the exercise of understanding or to failure to attain the bliss of peace,

tadā naṃ aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti.then he should stimulate it by reviewing the eight grounds for a sense of urgency.

Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri,These are the four, namely, birth, aging, sickness, and death,

apāyadukkhaṃ pañcamaṃ,with the suffering of the states of loss as the fifth,

atīte vaṭṭamūlakaṃ dukkhaṃ,and also the suffering in the past rooted in the round of rebirths,

anāgate vaṭṭamūlakaṃ dukkhaṃ,the suffering in the future rooted in the round of rebirths,

paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti.and the suffering in the present rooted in the search for nutriment.

Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti.And he creates confidence by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha.

Evaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti.This is how he encourages the mind on an occasion when it should be encouraged.

Kathaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati?How does he look on at the mind with equanimity on an occasion when it should be looked on at with equanimity?

Yadāssa evaṃ paṭipajjato alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti,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,

tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati,then he is not interested to exert or restrain or encourage it;

sārathi viya samappavattesu assesu.he is like a charioteer when the horses are progressing evenly.

Evaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati.This is how he looks on at the mind with equanimity on an occasion when it should be looked on at with equanimity.

Asamāhitapuggalaparivajjanatā nāmaAvoidance of unconcentrated persons is keeping far away from persons

nekkhammapaṭipadaṃ anāruḷhapubbānaṃwho have never trodden the way of renunciation,

anekakiccapasutānaṃwho are busy with many affairs,

vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo.and whose hearts are distracted.

Samāhitapuggalasevanatā nāmaCultivation of concentrated persons is approaching periodically

nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ.persons who have trodden the way of renunciation and obtained concentration.

Tadadhimuttatā nāma samādhiadhimuttatāResoluteness upon that is the state of being resolute upon concentration;

samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho.the meaning is, giving concentration importance, tending, leaning and inclining to concentration.

Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ.This is how the tenfold skill in concentration should be undertaken.

Evañhi sampādayato, appanākosallaṃ imaṃ; Paṭiladdhe nimittasmiṃ, appanā sampavattati.Any man who acquires this sign, This tenfold skill will need to heed In order for absorption to gain Thus achieving his bolder goal.

Evañhi paṭipannassa, sace sā nappavattati; Tathāpi na jahe yogaṃ, vāyametheva paṇḍito.But if in spite of his efforts No result comes that might requite His work, still a wise wight persists, Never this task relinquishing,

Hitvā hi sammāvāyāmaṃ, visesaṃ nāma māṇavo; Adhigacche parittampi, ṭhānametaṃ na vijjati.Since a tiro, if he gives up, Thinking not to continue in The task, never gains distinction Here no matter how small at all.

Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho; Samataṃ vīriyasseva, yojayetha punappunaṃ.A man wise in temperament Notices how his mind inclines: Energy and serenity Always he couples each to each.

Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ; Accāraddhaṃ nisedhetvā, samameva pavattaye.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.

Reṇumhi uppaladale, sutte nāvāya nāḷiyā; Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.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.

Līnauddhatabhāvehi, mocayitvāna sabbaso; Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti.Let him set aside this lax Also this agitated state, Steering here his mind at the sign As the bee and the rest suggest.

NimittābhimukhapaṭipādanaṃThe Five Similes

Tatrāyamatthadīpanā –Here is the explanation of the meaning.

yathā hi acheko madhukaro asukasmiṃ rukkhe pupphaṃ pupphitanti ñatvāWhen a too clever bee learns that a flower on a tree is blooming,

tikkhena vegena pakkhandoit sets out hurriedly,

taṃ atikkamitvā paṭinivattentoovershoots the mark, turns back,

khīṇe reṇumhi sampāpuṇāti.and arrives when the pollen is finished;

Aparo acheko mandena javena pakkhando khīṇeyeva sampāpuṇāti.and another, not clever enough bee, who sets out with too slow a speed, arrives when the pollen is finished too;

Cheko pana samena javena pakkhandobut a clever bee sets out with balanced speed,

sukhena puppharāsiṃ sampatvāarrives with ease at the cluster of flowers,

yāvadicchakaṃ reṇuṃ ādāyatakes as much pollen as it pleases

madhuṃ sampādetvā madhurasamanubhavati.and enjoys the honey-dew.

Yathā ca sallakattaantevāsikesu udakathālagate uppalapatte satthakammaṃ sikkhantesuAgain, when a surgeon’s pupils are being trained in the use of the scalpel on a lotus leaf in a dish of water,

eko acheko vegena satthaṃ pātentoone who is too clever applies the scalpel hurriedly

uppalapattaṃ dvidhā vā chindati,and either cuts the lotus leaf in two

udake vā paveseti.or pushes it under the water,

Aparo achekoand another who is not clever enough

chijjanapavesanabhayā satthakena phusitumpi na visahati.does not even dare to touch it with the scalpel for fear of cutting it in two or pushing it under;

Cheko pana samena payogena tattha satthapahāraṃ dassetvābut one who is clever shows the scalpel stroke on it by means of a balanced effort,

pariyodātasippo hutvāand being good at his craft

tathārūpesu ṭhānesu kammaṃ katvā lābhaṃ labhati.he is rewarded on such occasions.

Yathā ca yo catubyāmappamāṇaṃ makkaṭasuttamāharati, so cattāri sahassāni labhatīti raññā vutteAgain when the king announces, “Anyone who can draw out a spider’s thread four fathoms long shall receive four thousand,”

eko achekapuriso vegena makkaṭasuttamākaḍḍhanto tahiṃ tahiṃ chindatiyeva.one man who is too clever breaks the spider’s thread here and there by pulling it hurriedly,

Aparo acheko chedanabhayā hatthena phusitumpi na visahati.and another who is not clever enough does not dare to touch it with his hand for fear of breaking it,

Cheko pana koṭito paṭṭhāya samena payogena daṇḍake vedhetvā āharitvā lābhaṃ labhati.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.

Yathā ca acheko niyāmako balavavāte laṅkāraṃ pūrento nāvaṃ videsaṃ pakkhandāpeti.Again, a too clever skipper hoists full sails in a high wind and sends his ship adrift,

Aparo acheko mandavāte laṅkāraṃ oropento nāvaṃ tattheva ṭhapeti.and another, not clever enough skipper, lowers his sails in a light wind and remains where he is,

Cheko pana mandavāte laṅkāraṃ pūretvābut a clever skipper hoists full sails in a light wind,

balavavāte aḍḍhalaṅkāraṃ katvātakes in half his sails in a high wind,

sotthinā icchitaṭṭhānaṃ pāpuṇāti.and so arrives safely at his desired destination.

Yathā ca yo telena achaḍḍento nāḷiṃ pūreti, so lābhaṃ labhatīti ācariyena antevāsikānaṃ vutteAgain, when a teacher says, “Anyone who fills the oil-tube without spilling any oil will win a prize,”

eko acheko lābhaluddho vegena pūrento telaṃ chaḍḍeti.one who is too clever fills it hurriedly out of greed for the prize, and he spills the oil,

Aparo acheko telachaḍḍanabhayā āsiñcitumpi na visahati.and another who is not clever enough does not dare to pour the oil at all for fear of spilling it,

Cheko pana samena payogena pūretvā lābhaṃ labhati.but one who is clever fills it with a balanced effort and wins the prize.

Evameva eko bhikkhu uppanne nimitteJust as in these five similes, so too when the sign arises,

sīghameva appanaṃ pāpuṇissāmīti gāḷhaṃ vīriyaṃ karoti,one bhikkhu forces his energy, thinking “I shall soon reach absorption.”

tassa cittaṃ accāraddhavīriyattā uddhacce patati, so na sakkoti appanaṃ pāpuṇituṃ.Then his mind lapses into agitation because of his mind’s over-exerted energy and he is prevented from reaching absorption.

Eko accāraddhavīriyatāya dosaṃ disvā kiṃ dānime appanāyāti vīriyaṃ hāpeti,Another who sees the defect in over-exertion slacks off his energy, thinking, “What is absorption to me now?”

tassa cittaṃ atilīnavīriyattā kosajje patati, sopi na sakkoti appanaṃ pāpuṇituṃ.Then his mind lapses into idleness because of his mind’s too lax energy and he too is prevented from reaching absorption.

Yo pana īsakampi līnaṃ līnabhāvatoYet another who frees his mind from idleness even when it is only slightly idle

uddhataṃ uddhaccato mocetvāand from agitation when only slightly agitated,

samena payogena nimittābhimukhaṃ pavatteti,confronting the sign with balanced effort,

so appanaṃ pāpuṇāti,reaches absorption.

tādisena bhavitabbaṃ.One should be like the last-named.

Imamatthaṃ sandhāya etaṃ vuttaṃ –It was with reference to this meaning that it was said above:

Reṇumhi uppaladale, sutte nāvāya nāḷiyā; Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā.“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.

Līnauddhatabhāvehi, mocayitvāna sabbaso; Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeLet him set aside then this lax Also this agitated state, Steering here his mind at the sign As the bee and the rest suggest”.

69. PaṭhamajjhānakathāAbsorption in the Cognitive Series

Iti evaṃ nimittābhimukhaṃ mānasaṃ paṭipādayato panassaSo, while he is guiding his mind in this way, confronting the sign,

idāni appanā ijjhissatītithen knowing: “Now absorption will succeed,”

bhavaṅgaṃ upacchinditvā pathavī pathavīti anuyogavasena upaṭṭhitaṃ tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanamuppajjati.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.”

Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti.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.

Tesu avasāne ekaṃ rūpāvacaraṃ, sesāni kāmāvacarāni.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.

Pakaticittehi balavataravitakkavicārapītisukhacittekaggatāni yāni appanāya parikammattā parikammānītipi, yathā gāmādīnaṃ āsannapadeso gāmūpacāro nagarūpacāroti vuccati, evaṃ appanāya āsannattā samīpacārattā vā upacārānītipi, ito pubbe parikammānaṃ, upari appanāya ca anulomato anulomānītipi vuccanti.They are called “preliminary work” consciousnesses because they are the preliminary work for absorption; 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.

Yañcettha sabbantimaṃ, taṃ parittagottābhibhavanato,And the last of these is also called “change-of-lineage” because it transcends the limited sense-sphere lineage

mahaggatagottabhāvanato ca gotrabhūtipi vuccati.and brings into being the exalted fine-material-sphere lineage.

Agahitaggahaṇena panettha paṭhamaṃ parikammaṃ,But omitting repetitions, then either the first is the “preliminary work,”

dutiyaṃ upacāraṃ,the second “access,”

tatiyaṃ anulomaṃ,the third “conformity,”

catutthaṃ gotrabhu.and the fourth, “change-of-lineage,”

Paṭhamaṃ vā upacāraṃ,or else the first is “access,”

dutiyaṃ anulomaṃ,the second “conformity,”

tatiyaṃ gotrabhu,and the third “change-of-lineage.”

catutthaṃ pañcamaṃ vā appanācittaṃ.Then either the fourth in the latter case or the fifth in the former case is the absorption consciousness.

Catutthameva hi pañcamaṃ vā appeti,For it is only either the fourth or the fifth that fixes in absorption.

tañca kho khippābhiññadandhābhiññavasena.And that is according as there is swift or sluggish direct-knowledge.

Tato paraṃ javanaṃ patati.Beyond that, impulsion lapses

Bhavaṅgassa vāro hoti.and the life-continuum takes over.

Ābhidhammikagodattatthero pana ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12)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).

imaṃ suttaṃ vatvā āsevanapaccayena pacchimo pacchimo dhammo balavā hoti, tasmā chaṭṭhepi sattamepi appanā hotīti āha.Adding, “It is owing to the repetition condition that each succeeding state is strong, so there is absorption also in the sixth and seventh.”

Taṃ aṭṭhakathāsu ‘‘attano matimattaṃ therasseta’’nti vatvā paṭikkhittaṃ.That is rejected by the commentaries with the remark that it is merely that elder’s opinion,

Catutthapañcamesuyeva pana appanā hoti.adding that, “It is only either in the fourth or the fifth that there is absorption.

Parato javanaṃ patitaṃ nāma hoti, bhavaṅgassa āsannattāti vuttaṃ.Beyond that, impulsion lapses. It is said to do so because of nearness of the life-continuum.”

Tameva vicāretvā vuttattā na sakkā paṭikkhipituṃ.And that has been stated in this way after consideration, so it cannot be rejected.

Yathā hi puriso chinnapapātābhimukho dhāvanto ṭhātukāmopi pariyante pādaṃ katvā ṭhātuṃ na sakkoti papāte eva patati,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,

evaṃ chaṭṭhe vā sattame vā appetuṃ na sakkoti, bhavaṅgassa āsannattā.so there can be no fixing in absorption in the sixth or the seventh because of the nearness to the life-continuum.

Tasmā catutthapañcamesuyeva appanā hotīti veditabbā.That is why it should be understood that there is absorption only in the fourth or the fifth.

Sā ca pana ekacittakkhaṇikāyeva.But that absorption is only of a single conscious moment.

Sattasu hi ṭhānesu addhānaparicchedo nāma natthiFor there are seven instances in which the normal extent of the cognitive series does not apply.

paṭhamappanāyaṃ,They are in the cases of the first absorption,

lokiyābhiññāsu,the mundane kinds of direct-knowledge,

catūsu maggesu,the four paths,

maggānantaraphale,fruition next after the path,

rūpārūpabhavesu bhavaṅgajjhāne,life-continuum jhāna in the fine-material and immaterial kinds of becoming,

nirodhassa paccaye nevasaññānāsaññāyatane,the base consisting of neither perception nor non-perception as condition for cessation of perception and feeling,

nirodhā vuṭṭhahantassa phalasamāpattiyanti.and the fruition attainment in one emerging from cessation.

Ettha maggānantaraphalaṃ tiṇṇaṃ upari na hoti.Here the fruition next after the path does not exceed three consciousnesses in number;

Nirodhassa paccayo nevasaññānāsaññāyatanaṃthe consciousnesses of the base consisting of neither perception nor non-perception as condition for cessation

dvinnamupari na hoti.do not exceed two in number;

Rūpārūpesu bhavaṅgassa parimāṇaṃ natthi,there is no measure of the number of consciousnesses in the life-continuum in the fine-material and immaterial kinds of becoming.

sesaṭṭhānesu ekameva cittanti.In the remaining instances the number of consciousnesses is one only.

Iti ekacittakkhaṇikāyeva appanā.So absorption is of a single consciousness moment.

Tato bhavaṅgapāto.After that, it lapses into the life-continuum.

Atha bhavaṅgaṃ vocchinditvā jhānapaccavekkhaṇatthāya āvajjanaṃ,Then the life-continuum is interrupted by adverting for the purpose of reviewing the jhāna,

tato jhānapaccavekkhaṇanti.next to which comes the reviewing of the jhāna.

Ettāvatā ca panesa vivicceva kāmehi vivicca akusalehi dhammehiThe First Jhāna At this point, “Quite secluded from sense desires, secluded from unprofitable things

savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati (dha. sa. 160; dī. ni. 1.226).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),

Evamanena pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃand so he has attained the first jhāna, which abandons five factors, possesses five factors,

tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.

Tattha vivicceva kāmehīti kāmehi viviccitvāHerein, quite secluded from sense desires means having secluded himself from,

vinā hutvāhaving become without,

apakkamitvā.having gone away from, sense desires.

Yo panāyamettha evakāro, so niyamatthoti veditabbo.Now, this word quite (eva) should be understood to have the meaning of absoluteness.

Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamayePrecisely because it has the meaning of absoluteness it shows how, on the actual occasion of entering upon and dwelling in the first jhāna,

avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃsense desires as well as being non-existent then are the first jhāna’s contrary opposite,

kāmapariccāgeneva cassa adhigamaṃ dīpeti.and it also shows that the arrival takes place only (eva) through the letting go of sense desires.

Kathaṃ?How?

‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati,When absoluteness is introduced thus, “quite secluded from sense desires,” what is expressed is this:

nūna jhānassa kāmā paṭipakkhabhūtā yesu sati idaṃ nappavattati,sense desires are certainly incompatible with this jhāna; when they exist, it does not occur,

andhakāre sati padīpobhāso viya.just as when there is darkness, there is no lamplight;

Tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva.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.

Tasmā niyamaṃ karotīti.That is why absoluteness is introduced.

Tattha siyā, kasmā panesa pubbapadeyeva vutto, na uttarapade,Here it might be asked: But why is this word “quite” mentioned only in the first phrase and not in the second?

kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyāti?How is this, might he enter upon and dwell in the first jhāna even when not secluded from unprofitable things?

Na kho panetaṃ evaṃ daṭṭhabbaṃ.It should not be regarded in that way.

Taṃnissaraṇato hi pubbapade esa vutto.It is mentioned in the first phrase as the escape from them;

Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ.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,

Yathāha, ‘‘kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma’’nti (dī. ni. 3.353).according as it is said: “The escape from sense desires is this, that is to say, renunciation” (D III 275).

Uttarapadepi pana yathā ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 1.139; a. ni. 4.241) ettha evakāro ānetvā vuccati, evaṃ vattabbo.But in the second phrase 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).

Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusaladhammehi avivicca jhānaṃ upasampajja viharituṃ.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.

Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo.So this word must be read in both phrases thus: “Quite secluded from sense desires, quite secluded from unprofitable things.”

Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanenaAnd although the word “secluded” as a general term

tadaṅgavivekādayo, kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti,includes all kinds of seclusion, that is to say, seclusion by substitution of opposites, etc., and bodily seclusion, etc.,

tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā.still only the three, namely, bodily seclusion, mental seclusion, and seclusion by suppression (suspension) should be regarded here.

Kāmehīti iminā pana padena ye ca niddese ‘‘katame vatthukāmā, manāpiyā rūpā’’tiādinā (mahāni. 1) nayena vatthukāmā vuttā,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),

ye ca tattheva vibhaṅge ca ‘‘chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo, ime vuccanti kāmā’’ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā.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” (Nidd I 2; Vibh 256).

Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati,That being so, the words “quite secluded from sense desires” properly mean “quite secluded from sense desires as object,”

tena kāyaviveko vutto hoti.and express bodily seclusion,

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati,while the words “secluded from unprofitable things” properly mean “secluded from sense desires as defilement or from all unprofitable things,”

tena cittaviveko vutto hoti.and express mental seclusion.

Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo,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,

dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti.while acquisition of pleasure in renunciation is indicated by the second since it expresses seclusion from sense desire as defilement.

Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ,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

dutiyena saṃkilesappahānaṃ.and the abandoning of the subjective defilement by the second;

Paṭhamena lolabhāvassa hetupariccāgo,also that the giving up of the cause of cupidity is indicated by the first

dutiyena bālabhāvassa.and the giving up of the cause of stupidity by the second;

Paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ.also that the purification of one’s occupation is indicated by the first and the educating of one’s inclination by the second.

Esa tāva nayo kāmehīti ettha vuttakāmesu vatthukāmapakkhe.This, firstly, is the method here when the words from sense desires are treated as referring to sense desires as object.

Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedoBut 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.,

kāmacchandoyeva kāmoti adhippeto.that is intended as “sense desires” (kāma) (§83, 2nd quotation).

So ca akusalapariyāpannopi samānoAnd although that lust is also included by the word “unprofitable,”

‘‘tattha katamo kāmo chando kāmo’’tiādinā (vibha. 564) nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto.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.

Kilesakāmattā vā purimapade vutto,Or, alternatively, it is mentioned in the first phrase because it is sense desire as defilement

akusalapariyāpannattā dutiyapade.and in the second phrase because it is included in the “unprofitable.”

Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ.And because this lust has various forms, therefore “from sense desires” is said instead of “from sense desire.”

Aññesampi ca dhammānaṃ akusalabhāve vijjamāneAnd although there may be unprofitableness in other states as well,

‘‘tattha katame akusalā dhammā, kāmacchando’’tiādinā nayena vibhaṅge upari jhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni.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.

Nīvaraṇāni hi jhānaṅgapaccanīkāni,For the hindrances are the contrary opposites of the jhāna factors:

tesaṃ jhānaṅgāneva paṭipakkhāni viddhaṃsakāni vighātakānīti vuttaṃ hoti.what is meant is that the jhāna factors are incompatible with them, eliminate them, abolish them.

Tathā hi samādhi kāmacchandassa paṭipakkho,And it is said accordingly in the Peṭaka (Peṭakopadesa): “Concentration is incompatible with lust,

pīti byāpādassa,happiness with ill will,

vitakko thinamiddhassa,applied thought with stiffness and torpor,

sukhaṃ uddhaccakukkuccassa,bliss with agitation and worry,

vicāro vicikicchāyāti peṭake vuttaṃ.and sustained thought with uncertainty” (not in Peṭakopadesa).

Evamettha vivicceva kāmehīti iminā kāmacchandassa vikkhambhanaviveko vutto hoti.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,

Vivicca akusalehi dhammehīti iminā pañcannampi nīvaraṇānaṃ,and seclusion by suppression (suspension) of all five hindrances

agahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ.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.

Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa,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,

dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ.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.

Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ,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 covetousness, and of the fetter of greed for sense desires, is indicated by the first,

dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ.and that of the remaining floods, bonds, cankers, clingings, ties, and fetters, is indicated by the second.

Paṭhamena ca taṇhāya taṃsampayuttakānañca,Again, that of craving and of what is associated with craving is indicated by the first,

dutiyena avijjāya taṃsampayuttakānañca.and that of ignorance and of what is associated with ignorance is indicated by the second.

Apica paṭhamena lobhasampayuttānaṃ aṭṭhannaṃ cittuppādānaṃ,Furthermore, that of the eight thought-arisings associated with greed (XIV.90) is indicated by the first,

dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo.and that of the remaining kinds of unprofitable thought-arisings is indicated by the second.

Ayaṃ tāva vivicceva kāmehi vivicca akusalehi dhammehīti ettha atthappakāsanā.This, in the first place, is the explanation of the meaning of the words “quite secluded from sense desires, secluded from unprofitable things.”

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvāSo far the factors abandoned by the jhāna have been shown.

idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ.And now, in order to show the factors associated with it, which is accompanied by applied and sustained thought is said.

Tattha vitakkanaṃ vitakko, ūhananti vuttaṃ hoti.Herein, applied thinking (vitakkana) is applied thought (vitakka); hitting upon, is what is meant.

Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo,It has the characteristic of directing the mind on to an object (mounting the mind on its object).

āhananapariyāhananaraso.Its function is to strike at and thresh—

Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati.for the meditator is said, in virtue of it, to have the object struck at by applied thought, threshed by applied thought.

Ārammaṇe cittassa ānayanapaccupaṭṭhāno.It is manifested as the leading of the mind onto an object.

Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti.Sustained thinking (vicaraṇa) is sustained thought (vicāra); continued sustainment (anusañcaraṇa), is what is meant.

Svāyaṃ ārammaṇānumajjanalakkhaṇo,It has the characteristic of continued pressure on (occupation with) the object.

tattha sahajātānuyojanaraso,Its function is to keep conascent mental states occupied with that.

cittassa anuppabandhanapaccupaṭṭhāno.It is manifested as keeping consciousness anchored on that object.

Santepi ca nesaṃ katthaci avippayogeAnd, though sometimes not separate,

oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko.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.

Sukhumaṭṭhena anumajjanasabhāvena caSustained thought is the act of keeping the mind anchored, in the sense that it is subtle with the individual essence of continued pressure,

ghaṇḍānuravo viya anuppabandho vicāro.like the ringing of the bell.

Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassaApplied thought intervenes, being the interference of consciousness at the time of first arousing thought,

ākāse uppatitukāmassa pakkhino pakkhavikkhepo viyalike a bird’s spreading out its wings when about to soar into the air,

padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa.and like a bee’s diving towards a lotus when it is minded to follow up the scent of it.

Santavutti vicāro nātiparipphandanabhāvo cittassa ākāse uppatitassa pakkhinoThe behaviour of sustained thought is quiet, being the near non-interference of consciousness,

pakkhappasāraṇaṃ viya,like the bird’s planing with outspread wings after soaring into the air,

paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge.and like the bee’s buzzing above the lotus after it has dived towards it.

Dukanipātaṭṭhakathāyaṃ pana ‘‘ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvāIn the commentary to the Book of Twos 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

pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko.and forcing them downwards. For it causes absorption by being unified.

Vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti vuttaṃ,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 hold on the air. For it keeps pressing the object”.

taṃ anuppabandhena pavattiyaṃ yujjati.That fits in with the latter’s occurrence as anchoring.

So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti.This difference of theirs becomes evident in the first and second jhānas in the fivefold reckoning.

Apica malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhagahaṇahattho viya vitakko, parimajjanahattho viya vicāro.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.

Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassaLikewise, when a potter has spun his wheel with a stroke on the stick and is making a dish,

uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro.his supporting hand is like applied thought and his hand that moves back and forth is like sustained thought.

Tathā maṇḍalaṃ karontassaLikewise, when one is drawing a circle,

majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāro.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.

Iti iminā ca vitakkena iminā ca vicārena saha vattatiSo this jhāna occurs together with this applied thought and this sustained thought

rukkho viya pupphena phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati.and it is called, “accompanied by applied and sustained thought” as a tree is called “accompanied by flowers and fruits.”

Vibhaṅge panaBut in the Vibhaṅga

‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā.the teaching is given in terms of a person in the way beginning, “He is possessed, fully possessed, of this applied thought and this sustained thought” (Vibh 257).

Attho pana tatrāpi evameva daṭṭhabbo.The meaning should be regarded in the same way there too.

Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho.Born of seclusion: here secludedness (vivitti) is seclusion (viveka); the meaning is, disappearance of hindrances.

Vivittoti vā viveko,Or alternatively, it is secluded (vivitta), thus it is seclusion;

nīvaraṇavivitto jhānasampayuttadhammarāsīti attho.the meaning is, the collection of states associated with the jhāna is secluded from hindrances.

Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ.“Born of seclusion” is born of or in that kind of seclusion.

Pītisukhanti ettha pīṇayatīti pīti.Happiness and bliss: it refreshes (pīnayati), thus it is happiness (pīti).

Sā sampiyāyanalakkhaṇā,It has the characteristic of endearing (sampiyāyanā).

kāyacittapīnanarasā,Its function is to refresh the body and the mind;

pharaṇarasā vā, odagyapaccupaṭṭhānā.or its function is to pervade (thrill with rapture). It is manifested as elation.

Sā panesā khuddikā pīti,But it is of five kinds as minor happiness,

khaṇikāpīti,momentary happiness,

okkantikāpīti,showering happiness,

ubbegāpīti, pharaṇāpītīti pañcavidhā hoti.uplifting happiness, and pervading (rapturous) happiness.

Tattha khuddikāpīti sarīre lomahaṃsamattameva kātuṃ sakkoti.Herein, minor happiness is only able to raise the hairs on the body.

Khaṇikāpīti khaṇe khaṇe vijjuppādasadisā hoti.Momentary happiness is like flashes of lightning at different moments.

Okkantikāpīti samuddatīraṃ vīci viya kāyaṃ okkamitvā okkamitvā bhijjati.Showering happiness breaks over the body again and again like waves on the sea shore.

Ubbegāpīti balavatī hoti kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā.Uplifting happiness can be powerful enough to levitate the body and make it spring up into the air.

Tathā hi puṇṇavallikavāsī mahātissatthero puṇṇamadivase sāyaṃ cetiyaṅgaṇaṃ gantvāFor 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.

candālokaṃ disvā mahācetiyābhimukho hutvāSeeing the moonlight, he faced in the direction of the Great Shrine at Anurādhapura,

‘‘imāya vata velāya catasso parisā mahācetiyaṃ vandantī’’tithinking, “At this very hour the four assemblies are worshipping at the Great Shrine!”

pakatiyā diṭṭhārammaṇavasena buddhārammaṇaṃ ubbegāpītiṃ uppādetvāBy means of objects formerly seen there he aroused uplifting happiness with the Enlightened One as object,

sudhātale pahaṭacitrageṇḍuko viya ākāse uppatitvā mahācetiyaṅgaṇeyeva patiṭṭhāsi.and he rose into the air like a painted ball bounced off a plastered floor and alighted on the terrace of the Great Shrine.

Tathā girikaṇḍakavihārassa upanissaye vattakālakagāmeAnd this was what happened to the daughter of a clan in the village of Vattakālaka

ekā kuladhītāpi balavabuddhārammaṇāya ubbegāpītiyā ākāse laṅghesi.near the Girikaṇḍaka Monastery when she sprang up into the air owing to strong uplifting happiness with the Enlightened One as object.

Tassā kira mātāpitaro sāyaṃ dhammassavanatthāya vihāraṃ gacchantāAs her parents were about to go to the monastery in the evening, it seems, in order to hear the Dhamma,

‘‘amma tvaṃ garubhārā akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā’’ti agamaṃsu.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.

Sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ asakkontī ghare ohīyitvāAnd though she wanted to go too, she could not well object to what they said. She stepped out of the house onto a balcony

gharājire ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa,and stood looking at the Ākāsacetiya Shrine at Girikaṇḍaka lit by the moon. She saw the offering of lamps at the shrine,

catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyoand the four communities as they circumambulated it to the right after making their offerings of flowers and perfumes;

bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi.and she heard the sound of the massed recital by the Community of Bhikkhus.

Athassā ‘‘dhaññāvatime, ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ, evarūpañca madhuradhammakathaṃ sotuṃ labhantī’’tiThen 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!”

muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi.Seeing the shrine as a mound of pearls and arousing uplifting happiness,

Sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyevashe sprang up into the air, and before her parents arrived

ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi.she came down from the air into the shrine terrace, where she paid homage and stood listening to the Dhamma.

Atha naṃ mātāpitaro āgantvā ‘‘amma tvaṃ katarena maggena āgatāsī’’ti pucchiṃsu.When her parents arrived, they asked her, “What road did you come by?”

Sā ‘‘ākāsena āgatāmhi, na maggenā’’ti vatvāShe said, “I came through the air, not by the road,”

‘‘amma ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā’’ti vuttā āha –and when they told her, “My dear, those whose cankers are destroyed come through the air. But how did you come?” she replied:

‘‘mayhaṃ candālokena cetiyaṃ ālokentiyā ṭhitāya buddhārammaṇā balavapīti uppajji.“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.

Athāhaṃ neva attano ṭhitabhāvaṃ, na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāse laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī’’ti.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.”

Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti.So uplifting happiness can be powerful enough to levitate the body, make it spring up into the air.

Pharaṇāpītiyā pana uppannāya sakalasarīraṃ dhamitvāBut when pervading (rapturous) happiness arises, the whole body is completely pervaded,

pūritavatthi viya mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti.like a filled bladder, like a rock cavern invaded by a huge inundation.

Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūretiNow, this fivefold happiness, when conceived and matured, perfects the twofold tranquillity,

kāyapassaddhiñca cittapassaddhiñca.that is, bodily and mental tranquillity.

Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhampi sukhaṃ paripūreti kāyikañca cetasikañca.When tranquillity is conceived and matured, it perfects the twofold bliss, that is, bodily and mental bliss.

Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūretiWhen bliss is conceived and matured, it perfects the threefold concentration,

khaṇikasamādhiṃ upacārasamādhiṃ appanā samādhinti.that is, momentary concentration, access concentration, and absorption concentration.

Tāsu yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇāpīti, ayaṃ imasmiṃ atthe adhippetā pītīti.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.

Itaraṃ pana sukhanaṃ sukhaṃ,But as to the other word: pleasing (sukhana) is bliss (sukha).

suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ,Or alternatively: it thoroughly (suṭṭhu) devours (khādati), consumes (khaṇati), bodily and mental affliction, thus it is bliss (sukha).

taṃ sātalakkhaṇaṃ,It has gratifying as its characteristic.

sampayuttānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ.Its function is to intensify associated states. It is manifested as aid.

Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti.And wherever the two are associated, happiness is the contentedness at getting a desirable object,

Paṭiladdharasānubhavanaṃ sukhaṃ.and bliss is the actual experiencing of it when got.

Yattha pīti, tattha sukhaṃ.Where there is happiness there is bliss (pleasure);

Yattha sukhaṃ, tattha na niyamato pīti.but where there is bliss there is not necessarily happiness.

Saṅkhārakkhandhasaṅgahitā pīti.Happiness is included in the formations aggregate;

Vedanākkhandhasaṅgahitaṃ sukhaṃ.bliss is included in the feeling aggregate.

Kantārakhinnassa vanantudakadassanasavanesu viya pīti.If a man, exhausted in a desert, saw or heard about a pond on the edge of a wood, he would have happiness;

Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ.if he went into the wood’s shade and used the water, he would have bliss.

Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ.And it should be understood that this is said because they are obvious on such occasions.

Iti ayañca pīti idañca sukhaṃ assa jhānassa,Accordingly, (a) this happiness and this bliss are of this jhāna,

asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccati.or in this jhāna; so in this way this jhāna is qualified by the words with happiness and bliss and also born of seclusion.

Atha vā pīti ca sukhañca pītisukhaṃ,Or alternatively: (b) the words happiness and bliss (pītisukhaṃ) can be taken as “the happiness and the bliss” independently,

dhammavinayādayo viya.like “the Dhamma and the Discipline” (dhammavinaya),

Vivekajaṃ pītisukhamassa jhānassa,and so then it can be taken as seclusion-born happiness-and-bliss of this jhāna,

asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ.or in this jhāna; so in this way it is the happiness and bliss rather than the jhāna that are born of seclusion.

Yatheva hi jhānaṃ,For just as the words “born of seclusion” can as at (a) be taken as qualifying the word “jhāna,”

evaṃ pītisukhampettha vivekajameva hoti,so too they can be taken here as at (b) as qualifying the expression “happiness and bliss,”

tañcassa atthi, tasmā ekapadeneva ‘‘vivekajaṃpītisukha’’ntipi vattuṃ yujjati.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.

Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā (vibha. 567) nayena vuttaṃ.In the Vibhaṅga it is stated in the way beginning, “This bliss accompanied by this happiness” (Vibh 257).

Attho pana tatthāpi evameva daṭṭhabbo.The meaning should be regarded in the same way there too.

Paṭhamaṃ jhānanti idaṃ parato āvibhavissati.First jhāna: this will be explained below (§119).

Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti.Enters upon (upasampajja): arrives at; reaches, is what is meant;

Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti.or else, taking it as “makes enter” (upasampādayitvā), then producing, is what is meant.

Vibhaṅge panaIn the Vibhaṅga this is said:

‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā’’ti vuttaṃ.“‘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),

Tassāpi evamevattho daṭṭhabbo.the meaning of which should be regarded in the same way.

ViharatītiAnd dwells in (viharati):

tadanurūpena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādeti.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.

Vuttañhetaṃ vibhaṅgeFor this is said in the Vibhaṅga:

‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 540).“‘Dwells in’: poses, proceeds, keeps, endures, lasts, behaves, dwells; hence ‘dwells’ is said” (Vibh 252).

Yaṃ pana vuttaṃ ‘‘pañcaṅgavippahīnaṃ pañcaṅgasamannāgata’’nti,Now, it was also said above which abandons five factors, possesses five factors (§79; cf. M I 294).

tattha kāmacchando,Herein, the abandoning of the five factors should be understood as the abandoning of these five hindrances, namely, lust,

byāpādo,ill will,

thinamiddhaṃ,stiffness and torpor,

uddhaccakukkuccaṃ, vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā.agitation and worry, and uncertainty;

Na hi etesu appahīnesu jhānaṃ uppajjati.for no jhāna arises until these have been abandoned,

Tenassetāni pahānaṅgānīti vuccanti.and so they are called the factors of abandoning.

Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti,For although other unprofitable things too are abandoned at the moment of jhāna,

tathāpi etāneva visesena jhānantarāyakarāni.still only these are specifically obstructive to jhāna.

Kāmacchandena hi nānāvisayappalobhitaṃ cittaṃThe mind affected through lust by greed for varied objective fields

na ekattārammaṇe samādhiyati.does not become concentrated on an object consisting in unity,

Kāmacchandābhibhūtaṃ vā taṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati.or being overwhelmed by lust, it does not enter on the way to abandoning the sense-desire element.

Byāpādena cārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati.When pestered by ill will towards an object, it does not occur uninterruptedly.

Thinamiddhābhibhūtaṃ akammaññaṃ hoti.When overcome by stiffness and torpor, it is unwieldy.

Uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati.When seized by agitation and worry, it is unquiet and buzzes about.

Vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati.When stricken by uncertainty, it fails to mount the way to accomplish the attainment of jhāna.

Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttānīti.So it is these only that are called factors of abandoning because they are specifically obstructive to jhāna.

Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati,But applied thought directs the mind onto the object; sustained thought keeps it anchored there.

tehi avikkhepāya sampāditappayogassa cetaso payogasampattisambhavā pīti pīṇanaṃ,Happiness produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances;

sukhañca upabrūhanaṃ karoti.and bliss intensifies it for the same reason.

Atha naṃ sasesasampayuttadhammaṃ etehi abhiniropanānuppabandhanapīṇanaupabrūhanehi anuggahitā ekaggatāThen unification aided by this directing onto, this anchoring, this refreshing and this intensifying,

ekattārammaṇe samaṃ sammā ca ādhiyati,evenly and rightly centres (III.3) the mind with its remaining associated states on the object consisting in unity.

tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā.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.

Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti.For it is when these are arisen that jhāna is said to be arisen,

Tenassa etāni pañca samannāgataṅgānīti vuccanti.which is why they are called the five factors of possession.

Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ.Therefore it should not be assumed that the jhāna is something other which possesses them.

Yathā pana aṅgamattavaseneva caturaṅginī senā,But just as “The army with the four factors” (Vin IV 104) and

pañcaṅgikaṃ tūriyaṃ,“Music with the five factors” (M-a II 300) and

aṭṭhaṅgiko ca maggoti vuccati,“The path with the eight factors (eightfold path)” are stated simply in terms of their factors,

evamidampi aṅgamattavasenevaso this too should be understood as stated simply in terms of its factors,

pañcaṅgikanti vā pañcaṅgasamannāgatanti vā vuccatīti veditabbaṃ.when it is said to “have five factors” or “possess five factors.”

Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni.And while these five factors are present also at the moment of access and are stronger in access than in normal consciousness,

Idha pana upacāratopi balavatarāni rūpāvacaralakkhaṇappattāni.they are still stronger here than in access and acquire the characteristic of the fine-material sphere.

Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati.For applied thought arises here directing the mind on to the object in an extremely lucid manner,

Vicāro ativiya ārammaṇaṃ anumajjamāno.and sustained thought does so pressing the object very hard,

Pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ.and the happiness and bliss pervade the entire body.

Tenevāha – ‘‘nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī’’ti (dī. ni. 1.228).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).

Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇesu phusitā hutvā uppajjati,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.

ayametesaṃ itarehi viseso.This is how they differ from the others.

Tattha cittekaggatā kiñcāpi savitakkaṃ savicāranti imasmiṃ pāṭheAlthough unification of mind is not actually listed among these factors in the summary version beginning

na niddiṭṭhā,“which is accompanied by applied and sustained thought” (Vibh 245),

tathāpi vibhaṅgenevertheless it is mentioned later in the Vibhaṅga as follows:

‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti (vibha. 569) evaṃ vuttattā aṅgameva.“‘Jhāna’: it is applied thought, sustained thought, happiness, bliss, unification”(Vibh 257), and so it is a factor too;

Yena hi adhippāyena bhagavatā uddeso kato,for the intention with which the Blessed One gave the summary

soyeva tena vibhaṅge pakāsitoti.is the same as that with which he gave the exposition that follows it.

Tividhakalyāṇaṃdasalakkhaṇasampannanti ettha pana ādimajjhapariyosānavasena tividhakalyāṇatā.Is good in three ways, possesses ten characteristics (§79): the goodness in three ways is in the beginning, middle, and end.

Tesaṃyeva ca ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā.The possession of the ten characteristics should be understood as the characteristics of the beginning, middle, and end, too.

Tatrāyaṃ pāḷi –Here is the text:

‘‘Paṭhamassa jhānassa paṭipadāvisuddhi ādi,“Of the first jhāna, purification of the way is the beginning,

upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ,intensification of equanimity is the middle, and satisfaction is the end.

paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni?“‘Of the first jhāna, purification of the way is the beginning’: how many characteristics has the beginning?

Ādissa tīṇi lakkhaṇāni, yo tassa paribandho, tato cittaṃ visujjhati,The beginning has three characteristics: the mind is purified of obstructions to that jhāna;

visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati,because it is purified the mind makes way for the central state of equilibrium, which is the sign of serenity;

paṭipannattā tattha cittaṃ pakkhandati.because it has made way the mind enters into that state.

Yañca paribandhato cittaṃ visujjhati,And it is since the mind becomes purified of obstructions

yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati,and, through being purified, makes way for the central state of equilibrium, which is the sign of serenity

yañca paṭipannattā tattha cittaṃ pakkhandati.and, having made way, enters into that state,

Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni.that the purification of the way is the beginning of the first jhāna. These are the three characteristics of the beginning.

Tena vuccati paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca.Hence it is said: ‘The first jhāna is good in the beginning which possesses three characteristics.’

‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni?“‘Of the first jhāna intensification of equanimity is the middle’: how many characteristics has the middle?

Majjhassa tīṇi lakkhaṇāni, visuddhaṃ cittaṃ ajjhupekkhati,The middle has three characteristics. He now looks on with equanimity at the mind that is purified;

samathapaṭipannaṃ ajjhupekkhati,he looks on with equanimity at it as having made way for serenity;

ekattupaṭṭhānaṃ ajjhupekkhati.he looks on with equanimity at the appearance of unity.

Yañca visuddhaṃ cittaṃ ajjhupekkhati,And in that he now looks on with equanimity at the mind that is purified

yañca samathapaṭipannaṃ ajjhupekkhati,and looks on with equanimity at it as having made way for serenity

yañca ekattupaṭṭhānaṃ ajjhupekkhati.and looks on with equanimity at the appearance of unity,

Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni.that intensification of equanimity is the middle of the first jhāna. These are the three characteristics of the middle.

Tena vuccati paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca.Hence it is said: ‘The first jhāna is good in the middle which possesses three characteristics.’

‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni?“‘Of the first jhāna satisfaction is the end’: how many characteristics has the end?

Pariyosānassa cattāri lakkhaṇāni, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā,The end has four characteristics. The satisfaction in the sense that there was non-excess of any of the states arisen therein,

indriyānaṃ ekarasaṭṭhena sampahaṃsanā,and the satisfaction in the sense that the faculties had a single function,

tadupagavīriyavāhanaṭṭhena sampahaṃsanā,and the satisfaction in the sense that the appropriate energy was effective,

āsevanaṭṭhena sampahaṃsanā.and the satisfaction in the sense of repetition,

Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni.are the satisfaction in the end of the first jhāna. These are the four characteristics of the end.

Tena vuccati paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañcā’’ti (paṭi. ma. 1.158).Hence it is said: ‘The first jhāna is good in the end which possesses four characteristics’“ (Paṭis I 167–68).

Tatra paṭipadāvisuddhi nāma sasambhāriko upacāro.Herein, purification of the way is access together with its concomitants.

Upekkhānubrūhanā nāma appanā.Intensification of equanimity is absorption.

Sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayanti.Satisfaction is reviewing. So some comment.

Yasmā pana ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hotiBut it is said in the text, “The mind arrived at unity enters into purification of the way,

upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti (paṭi. ma. 1.158) pāḷiyaṃ vuttaṃ,is intensified in equanimity, and is satisfied by knowledge” (Paṭis I 167),

tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi,and therefore it is from the standpoint within actual absorption that purification of the way firstly should be understood as the approach,

tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā,with intensification of equanimity as the function of equanimity consisting in specific neutrality,

dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.and satisfaction as the manifestation of clarifying knowledge’s function in accomplishing non-excess of states.

Kathaṃ?How?

Yasmiñhi vāre appanā uppajjati,Firstly, in a cycle of consciousness in which absorption arises

tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paribandho, tato cittaṃ visujjhati.the mind becomes purified from the group of defilements called hindrances that are an obstruction to jhāna.

Visuddhattā āvaraṇavirahitaṃ hutvāBeing devoid of obstruction because it has been purified,

majjhimaṃ samathanimittaṃ paṭipajjati.it makes way for the central state of equilibrium, which is the sign of serenity.

Majjhimaṃ samathanimittaṃ nāma samappavatto appanāsamādhiyeva.Now, it is the absorption concentration itself occurring evenly that is called the sign of serenity.

Tadanantaraṃ pana purimacittaṃ ekasantatipariṇāmanayena tathattamupagacchamānaṃBut the consciousness immediately before that reaches that state by way of change in a single continuity (cf. XXII.1–6),

majjhimaṃ samathanimittaṃ paṭipajjati nāma, evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma.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.

Evaṃ tāva purimacitte vijjamānākāranipphādikāThat is why in the first place purification of the way, while referring to aspects existing in the preceding consciousness,

paṭhamassa jhānassa uppādakkhaṇeyeva āgamanavasena paṭipadāvisuddhi veditabbā.should nevertheless be understood as the approach at the moment of the first jhāna’s actual arising.

Evaṃ visuddhassa pana tassa puna visodhetabbābhāvato visodhane byāpāraṃ akarontoSecondly, when he has more interest in purifying, since there is no need to re-purify what has already been purified thus,

visuddhaṃ cittaṃ ajjhupekkhati nāma.it is said that he looks on with equanimity at the mind that is purified.

Samathabhāvupagamanena samathapaṭipannassa puna samādhāne byāpāraṃ akarontoAnd when he has no more interest in concentrating again what has already made way for serenity by arriving at the state of serenity,

samathapaṭipannaṃ ajjhupekkhati nāma.it is said that he looks on with equanimity at it as having made way for serenity.

Samathapaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akarontoAnd 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,

ekattupaṭṭhānaṃ ajjhupekkhati nāma.it is said that he looks on with equanimity at the appearance of unity.

Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā.That is why intensification of equanimity should be understood as the function of equanimity that consists in specific neutrality.

Ye panete evaṃ upekkhānubrūhiteAnd lastly, when equanimity was thus intensified,

tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā,the states called concentration and understanding produced there, occurred coupled together without either one exceeding the other.

yāni ca saddhādīni indriyāni nānākilesehi vimuttattāAnd also the five faculties beginning with faith occurred with the single function (taste) of deliverance

vimuttirasena ekarasāni hutvā pavattāni,owing to deliverance from the various defilements.

yañcesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati,And also the energy appropriate to that, which was favourable to their state of non-excess and single function, was effective.

yā cassa tasmiṃ khaṇe pavattā āsevanā,And also its repetition occurs at that moment.

sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvāNow, all these four aspects are only produced because it is after seeing with knowledge the various dangers in defilement and advantages in cleansing

tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannāva,that satisfiedness, purifiedness and clarifiedness ensue accordingly.

tasmā ‘‘dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassaThat is the reason why it was said that satisfaction should be understood as the manifestation of clarifying knowledge’s function

kiccanipphattivasena sampahaṃsanā veditabbā’’ti vuttaṃ.in accomplishing non-excess, etc., of states (§114).

Tattha yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hoti.Herein, satisfaction as a function of knowledge is called “the end” since the knowledge is evident as due to onlooking equanimity,

Yathāha – ‘‘tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati,according as it is said: “He looks on with complete equanimity at the mind thus exerted;

upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti,then the understanding faculty is outstanding as understanding due to equanimity.

upekkhāvasena nānattakilesehi cittaṃ vimuccati,Owing to equanimity the mind is liberated from the many sorts of defilements;

vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti.then the understanding faculty is outstanding as understanding due to liberation.

Vimuttattā te dhammā ekarasā honti.Because of being liberated these states come to have a single function;

Ekarasaṭṭhena bhāvanā’’ti (paṭi. ma. 1.201).then the understanding faculty is outstanding as understanding due to development in the sense of the single function” (Paṭis II 25).

Tasmā ñāṇakiccabhūtā sampahaṃsanā pariyosānanti vuttā.That is why satisfaction, being a function of knowledge, is called the end.

Idāni paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇanti etthaNow, as to the words and so he has attained the first jhāna … of the earth kasiṇa (§79):

gaṇanānupubbatā paṭhamaṃ, paṭhamaṃ uppannantipi paṭhamaṃ.Here it is first because it starts a numerical series; also it is first because it arises first.

Ārammaṇūpanijjhānato paccanīkajhāpanato vā jhānaṃ.It is called jhāna because of lighting (upanijjhāna) the object and because of burning up (jhāpana) opposition (Paṭis I 49).

Pathavīmaṇḍalaṃ pana sakalaṭṭhena pathavīkasiṇanti vuccati,The disk of earth is called earth kasiṇa (paṭhavīkasiṇa—lit. “earth universal”) in the sense of entirety,

taṃ nissāya paṭiladdhanimittampi, pathavīkasiṇanimitte paṭiladdhajhānampi.and the sign acquired with that as its support and also the jhāna acquired in the earth-kasiṇa sign are so called too.

Tatra imasmiṃ atthe jhānaṃ pathavīkasiṇanti veditabbaṃ.So that jhāna should be understood as of the earth kasiṇa in this sense,

Taṃ sandhāya vuttaṃ ‘‘paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇa’’nti.with reference to which it was said above “and so he has attained to the first jhāna … of the earth kasiṇa.”

Evamadhigate pana etasmiṃ tena yoginā vālavedhinā viya,When it has been attained in this way, the meditator should act as a hair-splitter does,

sūdena viya ca ākārā pariggahetabbā.and discern the modes as a cook does.

Yathā hi sukusalo dhanuggaho vālavedhāya kammaṃ kurumāno yasmiṃ vāre vālaṃ vijjhati,For when a very skilful archer, who is working to split a hair, actually splits the hair on one occasion,

tasmiṃ vāre akkantapadānañca dhanudaṇḍassa ca jiyāya ca sarassa ca ākāraṃ pariggaṇheyya.he discerns the modes of the position of his feet, the bow, the bowstring, and the arrow thus:

‘‘Evaṃ me ṭhitena evaṃ dhanudaṇḍaṃ evaṃ jiyaṃ evaṃ saraṃ gahetvā vālo viddho’’ti.“I split the hair as I stood thus, with the bow thus, the bowstring thus, the arrow thus.”

So tato paṭṭhāya tatheva te ākāre sampādento avirādhetvā vālaṃ vijjheyya.From then on he recaptures those same modes and repeats the splitting of the hair without fail.

Evameva yogināpi ‘‘imaṃ nāma me bhojanaṃ bhuñjitvā evarūpaṃ puggalaṃ sevamānenaSo 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,

evarūpe senāsanein such a lodging,

iminā nāma iriyāpathena imasmiṃ kāle idaṃ adhigata’’nti ete bhojanasappāyādayo ākārā pariggahetabbā.in this posture at this time.”

Evañhi so naṭṭhe vā tasmiṃ te ākāre sampādetvā puna uppādetuṃ,In this way, when that absorption is lost, he will be able to recapture those modes and renew the absorption,

appaguṇaṃ vā paguṇaṃ karonto punappunaṃ appetuṃ sakkhissati.or while familiarizing himself with it he will be able to repeat that absorption again and again.

Yathā ca kusalo sūdo bhattāraṃ parivisanto tassa yaṃ yaṃ ruciyā bhuñjati, taṃ taṃ sallakkhetvāAnd just as when a skilled cook is serving his employer, he notices whatever he chooses to eat

tato paṭṭhāya tādisameva upanāmento lābhassa bhāgī hoti,and from then on brings only that sort and so obtains a reward,

evamayampi adhigatakkhaṇe bhojanādayo ākāre gahetvāso too this meditator discerns such modes as that of the food, etc., at the time of the attaining,

te sampādento naṭṭhe naṭṭhe punappunaṃ appanāya lābhī hoti.and he recaptures them and re-obtains absorption each time it is lost.

Tasmā tena vālavedhinā viya sūdena viya ca ākārā pariggahetabbā.So he must discern the modes as a hair-splitter or a cook does.

Vuttampi cetaṃ bhagavatā –And this has been said by the Blessed One:

‘‘Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa ambilaggehipi tittakaggehipi kaṭukaggehipi madhuraggehipi khārikehipi akhārikehipi loṇikehipi aloṇikehipi.“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, sweet, peppery and unpeppery, salty and unsalty sauces;

Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati, ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati…pe… aloṇikassa vā vaṇṇaṃ bhāsatī’ti.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’;

Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ.then the wise, clever, skilful cook is rewarded with clothing and wages and presents.

Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti.Why is that? Because that wise, clever, skilful cook learned his master’s sign in this way.

Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati…pe… vedanāsu vedanā… citte cittā… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti,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.

so taṃ nimittaṃ uggaṇhāti.He learns the sign of that.

Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭhadhammasukhavihārānaṃ, lābhī satisampajaññassa.Then that wise, clever, skilful bhikkhu is rewarded with a happy abiding here and now, he is rewarded with mindfulness and full awareness.

Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī’’ti (saṃ. ni. 5.374).Why is that? Because that wise, clever, skilful bhikkhu learned his consciousness’s sign” (S V 151–52).

Nimittaggahaṇena cassa puna te ākāre sampādayato appanāmattameva ijjhati, na ciraṭṭhānaṃ.And when he recaptures those modes by apprehending the sign, he just succeeds in reaching absorption, but not in making it last.

Ciraṭṭhānaṃ pana samādhiparibandhānaṃ dhammānaṃ suvisodhitattā hoti.It lasts when it is absolutely purified from states that obstruct concentration.

Yo hi bhikkhu kāmādīnavapaccavekkhaṇādīhi kāmacchandaṃ na suṭṭhu vikkhambhetvā,When a bhikkhu enters upon a jhāna without first completely suppressing lust by reviewing the dangers in sense desires, etc.,

kāyapassaddhivasena kāyaduṭṭhullaṃ na suppaṭipassaddhaṃ katvā,and without first completely tranquillizing bodily irritability by tranquillizing the body,

ārambhadhātumanasikārādivasena thinamiddhaṃ na suṭṭhu paṭivinodetvā,and without first completely removing stiffness and torpor by bringing to mind the elements of initiative, etc., (§55),

samathanimittamanasikārādivasena uddhaccakukkuccaṃ na susamūhataṃ katvā,and without first completely abolishing agitation and worry by bringing to mind the sign of serenity, etc.,

aññepi samādhiparibandhe dhamme na suṭṭhu visodhetvā jhānaṃ samāpajjati,and without first completely purifying his mind of other states that obstruct concentration, then that bhikkhu

so avisodhitaṃ āsayaṃ paviṭṭhabhamaro viya avisuddhaṃ uyyānaṃ paviṭṭharājā viya ca khippameva nikkhamati.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.

Yo pana samādhiparibandhe dhamme suṭṭhu visodhetvā jhānaṃ samāpajjati,But when he enters upon a jhāna after first completely purifying his mind of states that obstruct concentration,

so suvisodhitaṃ āsayaṃ paviṭṭhabhamaro viya suparisuddhaṃ uyyānaṃ paviṭṭharājā viya ca sakalampi divasabhāgaṃ antosamāpattiyaṃyeva hoti.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.

Tenāhu porāṇā –Hence the Ancients said:

‘‘Kāmesu chandaṃ paṭighaṃ vinodaye, Uddhaccamiddhaṃ vicikicchapañcamaṃ;“So let him dispel any sensual lust, and resentment, Agitation as well, and then torpor, and doubt as the fifth;

Vivekapāmojjakarena cetasā, Rājāva suddhantagato tahiṃ rame’’ti.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.”

Tasmā ciraṭṭhitikāmena paribandhakadhamme visodhetvā jhānaṃ samāpajjitabbaṃ.So if he wants to remain long in the jhāna, he must enter upon it after first purifying his mind from obstructive states.

77. NimittavaḍḍhananayoExtension of the Sign

Cittabhāvanāvepullatthañca yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabbaṃ.In order to perfect the development of consciousness he should besides extend the counterpart sign according as acquired.

Tassa dve vaḍḍhanābhūmiyo upacāraṃ vā appanaṃ vā.Now, there are two planes for extension, namely, access and absorption;

Upacāraṃ patvāpi hi taṃ vaḍḍhetuṃ vaṭṭati appanaṃ patvāpi.for it is possible to extend it on reaching access and on reaching absorption.

Ekasmiṃ pana ṭhāne avassaṃ vaḍḍhetabbaṃ.But the extending should be done consistently in one or the other,

Tena vuttaṃ ‘‘yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabba’’nti.which is why it was said “he should besides extend the counterpart sign according as acquired.”

Tatrāyaṃ vaḍḍhananayo,The way to extend it is this.

tena yoginā taṃ nimittaṃ pattavaḍḍhanapūvavaḍḍhanabhattavaḍḍhanalatāvaḍḍhanadussavaḍḍhanayogena avaḍḍhetvāThe 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.

yathā nāma kassako kasitabbaṭṭhānaṃ naṅgalena paricchinditvā paricchedabbhantare kasati, yathā vā pana bhikkhū sīmaṃ bandhantā paṭhamaṃ nimittāni sallakkhetvā pacchā bandhanti, evameva tassa yathāladdhassa nimittassa anukkamena ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā yathāparicchedaṃ vaḍḍhetabbaṃ.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.

Aparicchinditvā pana na vaḍḍhetabbaṃ.He should not, in fact, extend it without having delimited the amount it is to be extended by.

Tato vidatthiratanapamukhapariveṇavihārasīmānaṃAfter 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, the monastery,

gāmanigamajanapadarajjasamuddasīmānañca paricchedavasena vaḍḍhayantena cakkavāḷaparicchedena vā tato vāpi uttari paricchinditvā vaḍḍhetabbaṃ.and the boundaries of the village, the town, the district, the kingdom and the ocean, making the extreme limit the world-sphere or even beyond.

Yathā hi haṃsapotakā pakkhānaṃ uṭṭhitakālato paṭṭhāya parittaṃ parittaṃ padesaṃ uppatantā paricayaṃ katvāJust as young swans first starting to use their wings soar a little distance at a time, and by gradually increasing it

anukkamena candimasūriyasantikaṃ gacchanti, evameva bhikkhu vuttanayena nimittaṃ paricchinditvā vaḍḍhento yāva cakkavāḷaparicchedā tato vā uttari vaḍḍheti.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.

Athassa taṃ nimittaṃ vaḍḍhitavaḍḍhitaṭṭhāne pathaviyā ukkūlavikūlanadīviduggapabbatavisamesuThen that sign appears to him like an ox hide stretched out with a hundred pegs over the earth’s ridges and hollows, river ravines, tracts of scrub and thorns, and rocky inequalities (see M III 105)

saṅkusatasamabbhāhataṃ usabhacammaṃ viya hoti.in any area to which it has been extended.

Tasmiṃ pana nimitte pattapaṭhamajjhānena ādikammikena samāpajjanabahulena bhavitabbaṃ, na paccavekkhaṇabahulena.When a beginner has reached the first jhāna in this sign, he should enter upon it often without reviewing it much.

Paccavekkhaṇabahulassa hi jhānaṅgāni thūlāni dubbalāni hutvā upaṭṭhahanti.For the first jhāna factors occur crudely and weakly in one who reviews it much.

Athassa tāni evaṃ upaṭṭhitattā upari ussukkanāya paccayataṃ āpajjanti.Then because of that they do not become conditions for higher endeavour.

So appaguṇe jhāne ussukkamāno pattapaṭhamajjhānā ca parihāyati, na ca sakkoti dutiyaṃ pāpuṇituṃ.While he is endeavouring for the unfamiliar higher jhāna he falls away from the first jhāna and fails to reach the second.

Tenāha bhagavā –Hence the Blessed One said:

‘‘Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ.“Bhikkhus, suppose there were a foolish stupid mountain cow, with no knowledge of fields and no skill in walking on craggy mountains,

Tassā evamassa ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya’nti.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?’

Sā purimaṃ pādaṃ na supatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya,and without placing her forefoot properly she lifted up her hind foot;

sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya.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,

Yasmiñcassā padese ṭhitāya evamassa ‘yaṃnūnāhaṃ agatapubbañceva…pe… piveyya’nti. Tañca padesaṃ na sotthinā paccāgaccheyya.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?’

Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ,Why is that? Because that mountain cow was foolish and stupid with no knowledge of fields and no skill in walking on craggy mountains.

evameva kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ.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;

So taṃ nimittaṃ nāsevati, na bhāveti, na bahulīkaroti, na svādhiṭṭhitaṃ adhiṭṭhāti,he does not repeat, develop or cultivate that sign or properly establish it.

tassa evaṃ hoti ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya’nti.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?’

So na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ.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.

Tassevaṃ hoti ‘yaṃnūnāhaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihareyya’nti.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?’

So na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. Ayaṃ vuccati, bhikkhave, bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate caritu’’nti (a. ni. 9.35).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).

Tasmānena tasmiṃyeva tāva paṭhamajjhāne pañcahākārehi ciṇṇavasinā bhavitabbaṃ.Therefore he should acquire mastery in the five ways first of all with respect to the first jhāna.

Tatrimā pañca vasiyo āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī,Herein, these are the five kinds of mastery: mastery in adverting, mastery in attaining, mastery in resolving (steadying the duration),

vuṭṭhānavasī, paccavekkhaṇavasīti.mastery in emerging, and mastery in reviewing.

Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvadicchakaṃ āvajjeti,“He adverts to the first jhāna where, when, and for as long as, he wishes;

āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī.he has no difficulty in adverting; thus it is mastery in adverting.

Paṭhamaṃ jhānaṃ yatthicchakaṃ…pe… samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī.He attains the first jhāna where … he has no difficulty in attaining; thus it is mastery in attaining” (Paṭis I 100),

Evaṃ sesāpi vitthāretabbā.and all the rest should be quoted in detail (XXIII.27).

Ayaṃ panettha atthappakāsanā, paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvāThe 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 adverting that arose interrupting the life-continuum,

uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca vā javanāni javanti.either four or five impulsions impel with that applied thought as their object.

Tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ,Then there are two life-continuum consciousnesses. Then there is adverting with the sustained thought as its object

vuttanayāneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa āvajjanavasī siddhā hoti.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.

Ayaṃ pana matthakappattā vasī bhagavato yamakapāṭihāriye labbhati,But this mastery is found at its acme of perfection in the Blessed One’s Twin Marvel (Paṭis I 125),

aññesaṃ vā evarūpe kāle.or for others on the aforesaid occasions.

Ito paraṃ sīghatarā āvajjanavasī nāma natthi.There is no quicker mastery in adverting than that.

Āyasmato pana mahāmoggallānassaThe venerable Mahā-Moggallāna’s

nandopanandanāgarājadamane viyaability to enter upon jhāna quickly, as in the taming of the royal nāga-serpent Nandopananda (XII.106f.),

sīghaṃ samāpajjanasamatthatā samāpajjanavasī nāma.is called mastery in attaining.

Accharāmattaṃ vā dasaccharāmattaṃ vā khaṇaṃ ṭhapetuṃAbility to remain in jhāna for a moment consisting in exactly a finger-snap or exactly ten finger-snaps

samatthatā adhiṭṭhānavasī nāma.is called mastery in resolving (steadying the duration).

Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī nāma.Ability to emerge quickly in the same way is called mastery in emerging.

Tadubhayadassanatthaṃ buddharakkhitattherassa vatthuṃ kathetuṃ vaṭṭati.The story of the Elder Buddharakkhita may be told in order to illustrate both these last.

So hāyasmā upasampadāya aṭṭhavassiko hutvāEight years after his admission to the Community

therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatānaṃthat 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.

tiṃsamattānaṃ iddhimantasahassānaṃ majjhe nisinno therassa yāguṃ paṭiggāhayamānaṃ upaṭṭhākanāgarājānaṃ gahessāmītiHe 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.

ākāsato pakkhandantaṃ supaṇṇarājānaṃ disvā tāvadeva pabbataṃ nimminitvā nāgarājānaṃ bāhāyaṃ gahetvā tattha pāvisi.The Elder Buddharakkhita created a rock meanwhile, and seizing the royal nāga by the arm, he pushed him inside it.

Supaṇṇarājā pabbate pahāraṃ datvā palāyi.The royal supaṇṇa gave the rock a blow and made off.

Mahāthero āha – ‘‘sace, āvuso, buddharakkhito nābhavissa, sabbeva gārayhā assāmā’’ti.The senior elder remarked: “Friends, if Rakkhita had not been there, we should all have been put to shame.”

Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā.Mastery in reviewing is described in the same way as mastery in adverting;

Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti.for the reviewing impulsions are in fact those next to the adverting mentioned there (§132).

79. DutiyajjhānakathāThe Second Jhāna

Imāsu pana pañcasu vasīsu ciṇṇavasinā paguṇapaṭhamajjhānato vuṭṭhāyaWhen he has once acquired mastery in these five ways, then on emerging from the now familiar first jhāna

‘‘ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkavicārānaṃ oḷārikattā aṅgadubbalā’’ti cahe 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.”

tattha dosaṃ disvā dutiyajjhānaṃ santato manasikatvāHe can bring the second jhāna to mind as quieter and so end his attachment to the first jhāna

paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo.and set about doing what is needed for attaining the second.

Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhatoWhen 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,

vitakkavicārā oḷārikato upaṭṭhahanti, pītisukhañceva cittekaggatā ca santato upaṭṭhāti,while happiness and bliss and unification of mind appear peaceful.

tadāssa oḷārikaṅgaṃ pahānāya santaaṅgapaṭilābhāya caThen, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factors and obtaining the peaceful factors,

tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni dutiyajjhānaṃ uppajjissatī’’tiknowing “now the second jhāna will arise,”

bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum.

Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti,After that, either four or five impulsions impel on that same object,

yesamavasāne ekaṃ rūpāvacaraṃ dutiyajjhānikaṃ.the last one of which is an impulsion of the fine-material sphere belonging to the second jhāna.

Sesāni vuttappakārāneva kāmāvacarānīti.The rest are of the sense sphere of the kinds already stated (§74).

Ettāvatā cesa vitakkavicārānaṃ vūpasamāAnd at this point, “With the stilling of applied and sustained thought

ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.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),

Evamanena dvaṅgavippahīnaṃ tivaṅgasamannāgataṃand so he has attained the second jhāna, which abandons two factors, possesses three factors,

tividhakalyāṇaṃ dasalakkhaṇasampannaṃ dutiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.is good in three ways, possesses ten characteristics and is of the earth kasiṇa.

Tattha vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cātiHerein, with the stilling of applied and sustained thought: with the stilling, with the surmounting, of these two, namely, applied thought and sustained thought;

imesaṃ dvinnaṃ vūpasamā samatikkamā, dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti.with their non-manifestation at the moment of the second jhāna, is what is meant.

Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi.Herein, although none of the states belonging to the first jhāna exist in the second jhāna—

Aññeyeva hi paṭhamajjhāne phassādayo, aññe idha.for the contact, etc. (see M III 25), in the first jhāna are one and here they are another—

Oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ.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.

Ajjhattanti idha niyakajjhattamadhippetaṃ.Internal: here one’s own internal is intended;

Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti ettakameva vuttaṃ.but that much is actually stated in the Vibhaṅga too with the words “internally in oneself” (Vibh 258).

Yasmā ca niyakajjhattamadhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho.And since one’s own internal is intended, the meaning here is this: born in oneself, generated in one’s own continuity.

Sampasādananti sampasādanaṃ vuccati saddhā.Confidence: it is faith that is called confidence.

Sampasādanayogato jhānampi sampasādanaṃ.The jhāna “has confidence” because it is associated with confidence

Nīlavaṇṇayogato nīlavatthaṃ viya.as a cloth “has blue colour” because it is associated with blue colour.

Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattāOr alternatively, that jhāna is stated to “have confidence” because it makes the mind confident with the confidence possessed by it

vitakkavicārakkhobhavūpasamanena ca cetaso sampasādayati, tasmāpi sampasādananti vuttaṃ.and by stilling the disturbance created by applied and sustained thought.

Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo.And with this conception of the meaning the word construction must be taken as “confidence of mind.”

Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ.But with the first-mentioned conception of the meaning the words “of mind” must be construed with “singleness.”

Tatrāyamatthayojanā, eko udetīti ekodi,Here is the construction of the meaning in that case. Unique (eka) it comes up (udeti), thus it is single (ekodi);

vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho.the meaning is, it comes up as the superlative, the best, because it is not overtopped by applied and sustained thought,

Seṭṭhopi hi loke ekoti vuccati.for the best is called “unique” in the world.

Vitakkavicāravirahato vā eko asahāyo hutvā itipi vattuṃ vaṭṭati.Or it is permissible to say that when deprived of applied and sustained thought it is unique, without companion.

Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho.Or alternatively: it evokes (udāyati) associated states, thus it is an evoker (udi); the meaning is, it arouses.

Seṭṭhaṭṭhena eko ca so udi cāti ekodi,And that is unique (eka) in the sense of best, and it is an evoker (udi), thus it is a unique evoker (ekodi = single).

samādhissetaṃ adhivacanaṃ.This is a term for concentration.

Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ.Then, since the second jhāna gives existingness to (bhāveti), augments, this single thing, it “gives singleness” (ekodibhāva).

So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.But as this single thing is a mind’s, not a being’s or a soul’s, so singleness of mind is said.

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi,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?”

atha kasmā idameva ‘‘sampasādanaṃ cetaso ekodibhāvañcā’’ti vuttanti.Then why is only this second jhāna said to have confidence and singleness of mind?

Vuccate, aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti,It may be replied as follows: It is because that first jhāna is not fully confident owing to the disturbance created by applied and sustained thought, like water ruffled by ripples and wavelets.

tasmā satiyāpi saddhāya ‘‘sampasādana’’nti na vuttaṃ.That is why, although faith does exist in it, it is not called “confidence.”

Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo,And there too concentration is not fully evident because of the lack of full confidence.

tasmā ‘‘ekodibhāva’’ntipi na vuttaṃ.That is why it is not called “singleness” there.

Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā,But in this second jhāna faith is strong,

balavasaddhāsahāyapaṭilābheneva ca samādhipi pākaṭo,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.

tasmā idameva evaṃ vuttanti veditabbaṃ.That may be understood as the reason why only this jhāna is described in this way.

Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo.But that much is actually stated in the Vibhaṅga too with the words: “‘Confidence’ is faith, having faith, trust, full confidence.

Cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti ettakameva vuttaṃ.‘Singleness of mind’ is steadiness of consciousness … right concentration” (Vibh 258).

Evaṃ vuttena pana tena saddhiṃ ayamatthavaṇṇanā yathā na virujjhati,And this commentary on the meaning should not be so understood as to conflict with the meaning stated in that way,

aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbā.but on the contrary so as to agree and concur with it.

Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ,Without applied thought, without sustained thought: since it has been abandoned by development,

etassa vā vitakko natthīti avitakkaṃ.there is no applied thought in this, or of this, jhāna, thus it is without applied thought.

Imināva nayena avicāraṃ.The same explanation applies to sustained thought.

Vibhaṅgepi vuttaṃ ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantāAlso it is said in the Vibhaṅga: “So this applied thought and this sustained thought are quieted, quietened, stilled,

atthaṅgatā abbhatthaṅgatāset at rest, set quite at rest,

appitā byappitādone away with, quite done away with,

sositā visositā byantikatā, tena vuccati avitakkaṃ avicāra’’nti (vibha. 576).dried up, quite dried up, made an end of; hence it is said: without applied thought, without sustained thought” (Vibh 258).

Etthāha ‘‘nanu ca ‘vitakkavicārānaṃ vūpasamā’ti imināpi ayamattho siddho,Here it may be asked: Has not this meaning already been established

atha kasmā puna vuttaṃ ‘avitakkaṃ avicāra’nti’’.by the words “with the stilling of applied and sustained thought?” So why is it said again “without applied thought, without sustained thoughts?”

Vuccate, evametaṃ siddhovāyamattho, na panetaṃ tadatthadīpakaṃ.It may be replied: Yes, that meaning has already been established. But this does not indicate that meaning.

Nanu avocumha ‘‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dassanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’’nti.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).

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa.Besides, this confidence comes about with the act of stilling, not the darkness of defilement, but the applied and sustained thought.

Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā, paṭhamajjhānamiva ca na aṅgapātubhāvātiAnd the 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.

evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ.So that first clause indicates the cause of the confidence and singleness.

Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvātiIn 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.

evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ.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.

Vitakkavicārābhāvamattaparidīpakameva panaThe bare absence of applied and sustained thought is indicated by this second clause,

‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ.namely, “without applied thought, without sustained thought.”

Tasmā purimaṃ vatvāpi vattabbamevāti.Consequently it needs to be stated notwithstanding that the first has already been stated.

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho.Born of concentration: born of the first-jhāna concentration, or born of associated concentration, is the meaning.

Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ,Herein, although the first was born of associated concentration too,

atha kho ayameva samādhi ‘‘samādhī’’ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā, suppasannattā ca,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.

tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ.So only this jhāna is called “born of concentration,” and that is in order to recommend it.

Pītisukhanti idaṃ vuttanayameva.With happiness and bliss is as already explained.

Dutiyanti gaṇanānupubbatā dutiyaṃ.Second: second in numerical series.

Idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ.Also second because entered upon second.

Yaṃ pana vuttaṃ ‘‘dvaṅgavippahīnaṃ tivaṅgasamannāgata’’nti,Then it was also said above which abandons two factors, possesses three factors (§139).

tattha vitakkavicārānaṃ pahānavasena dvaṅgavippahīnatā veditabbā.Herein, the abandoning of two factors should be understood as the abandoning of applied thought and sustained thought.

Yathā ca paṭhamajjhānassa upacārakkhaṇe nīvaraṇāni pahīyanti,But while the hindrances are abandoned at the moment of the access of the first jhāna,

na tathā imassa vitakkavicārā.in the case of this jhāna the applied thought and sustained thought are not abandoned at the moment of its access.

Appanākkhaṇeyeva ca panetaṃ vinā tehi uppajjati.It is only at the moment of actual absorption that the jhāna arises without them.

Tenassa te ‘‘pahānaṅga’’nti vuccanti.Hence they are called its factors of abandoning.

Pīti sukhaṃ cittekaggatāti imesaṃ pana tiṇṇaṃ uppattivasena tivaṅgasamannāgatatā veditabbā.Its possession of three factors should be understood as the arising of the three, that is, happiness, bliss, and unification of mind.

Tasmā yaṃ vibhaṅge ‘‘jhānanti sampasādo pīti sukhaṃ cittassa ekaggatā’’ti (vibha. 580) vuttaṃ,So when it is said in the Vibhaṅga, “‘Jhāna’: confidence, happiness, bliss, unification of mind” (Vibh 258),

taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ.this is said figuratively in order to show that jhāna with its equipment.

Ṭhapetvā pana sampasādanaṃ nippariyāyenaBut, excepting the confidence, this jhāna has literally

upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena tivaṅgikameva etaṃ hoti.three factors qua factors that have attained to the characteristic of lighting (see §119),

Yathāha – ‘‘katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti,according as it is said: “What is jhāna of three factors on that occasion?

pīti sukhaṃ cittassa ekaggatā’’ti (dha. sa. 161; vibha. 628).It is happiness, bliss, unification of mind” (Vibh 263).

Sesaṃ paṭhamajjhāne vuttanayameva.The rest is as in the case of the first jhāna.

87. CatutthajjhānakathāThe Fourth Jhāna

Evamadhigate pana tasmiṃpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇatatiyajjhānato vuṭṭhāyaOnce 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,

‘‘ayaṃ samāpatti āsannapītipaccatthikā, ‘yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96)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),

evaṃ vuttassa sukhassa oḷārikattā aṅgadubbalā’’ti caand its factors are weakened by the grossness of the bliss so expressed.”

tattha dosaṃ disvā catutthaṃ jhānaṃ santato manasikatvāHe can bring the fourth jhāna to mind as quieter

tatiyajjhāne nikantiṃ pariyādāya catutthādhigamāya yogo kātabbo.and so end his attachment to the third jhāna and set about doing what is needed for attaining the fourth.

Athassa yadā tatiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhatoWhen 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,

cetasikasomanassasaṅkhātaṃ sukhaṃ oḷārikato upaṭṭhāti, upekkhāvedanā ceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya cawhile 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,

tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni catutthaṃ jhānaṃ uppajjissatī’’tiknowing “now the fourth jhāna will arise,”

Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni uppajjanti,After that either four or five impulsions impel on that same object,

yesaṃ avasāne ekaṃ rūpāvacaraṃ catutthajjhānikaṃ,the last one of which is an impulsion of the fine-material sphere belonging to the fourth jhāna.

sesāni vuttappakārāneva kāmāvacarāni.The rest are of the kinds already stated (§74).

Ayaṃ pana viseso, yasmā sukhavedanā adukkhamasukhāya vedanāya āsevanapaccayena paccayo na hoti,But there is this difference: blissful (pleasant) feeling is not a condition, as repetition condition, for neither-painful-nor-pleasant feeling,

catutthajjhāne ca adukkhamasukhāya vedanāya uppajjitabbaṃ,and the preliminary work must be aroused in the case of the fourth jhāna with neither-painful-nor-pleasant feeling;

tasmā tāni upekkhāvedanāsampayuttāni honti.consequently these consciousnesses of the preliminary work are associated with neither-painful-nor-pleasant feeling,

Upekkhāsampayuttattāyeva cettha pītipi parihāyatīti.and here happiness vanishes simply owing to their association with equanimity.

Ettāvatā cesa sukhassa ca pahānā dukkhassa ca pahānāAnd at this point, “With the abandoning of pleasure and pain

pubbeva somanassadomanassānaṃ atthaṅgamāand with the previous disappearance of joy and grief

adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (dī. ni. 1.232; dha. sa. 165).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),

Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃand so he has attained the fourth jhāna, which abandons one factor, possesses two factors,

tividhakalyāṇaṃ dasalakkhaṇasampannaṃ catutthaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.

Tattha sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā.Herein, with the abandoning of pleasure and pain: with the abandoning of bodily pleasure and bodily pain.

Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe.With the previous: which took place before, not in the moment of the fourth jhāna.

Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃDisappearance of joy and grief: with the previous disappearance of the two, that is, mental bliss (pleasure) and mental pain;

pubbeva atthaṅgamā, pahānā icceva vuttaṃ hoti.with the abandoning, is what is meant.

Kadā pana nesaṃ pahānaṃ hotīti.But when does the abandoning of these take place?

Catunnaṃ jhānānaṃ upacārakkhaṇe.At the moment of access of the four jhānas.

Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati.For mental joy is only abandoned at the moment of the fourth-jhāna access,

Dukkhadomanassasukhāni paṭhamadutiyatatiyajjhānānaṃ upacārakkhaṇesu.while bodily pain, mental grief, and bodily bliss (pleasure) are abandoned respectively at the moments of access of the first, second, and third jhānas.

Evametesaṃ pahānakkamena avuttānampiSo although the order in which they are abandoned is not actually mentioned,

indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ.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).

Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti,But if these are only abandoned at the moments of access of the several jhānas,

atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati,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?

idha, bhikkhave, bhikkhu vivicceva kāmehipi…pe… paṭhamaṃ jhānaṃ upasampajja viharati.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.

Ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati.It is here that the arisen pain faculty ceases without remainder …

Kattha cuppannaṃ domanassindriyaṃ sukhindriyaṃ somanassindriyaṃ aparisesaṃ nirujjhati,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?

idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati,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.

ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti?It is here that the arisen joy faculty ceases without remainder” (S V 213–15) evaṃ jhānesveva nirodho vutto?

Atisayanirodhattā.It is said in that way there referring to reinforced cessation.

Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva.For in the first jhāna, etc., it is their reinforced cessation, not just their cessation, that takes place.

Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho.At the moment of access it is just their cessation, not their reinforced cessation, that takes place.

Tathā hi nānāvajjane paṭhamajjhānupacāreFor accordingly, during the first jhāna access, which has multiple adverting,

niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vāthere could be rearising of the bodily pain faculty due to contact with gadflies, flies, etc.

visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ.or the discomfort of an uneven seat, though that pain faculty had already ceased, but not so during absorption.

Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā.Or else, though it has ceased during access, it has not absolutely ceased there since it is not quite beaten out by opposition.

Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti,But during absorption the whole body is showered with bliss owing to pervasion by happiness.

sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā.And the pain faculty has absolutely ceased in one whose body is showered with bliss, since it is beaten out then by opposition.

Nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassaAnd 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,

yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati.because it arises when there is bodily weariness and mental vexation, which have applied thought and sustained thought as their condition,

Vitakkavicārābhāve ca neva uppajjati.but it does not arise when applied and sustained thought are absent.

Yattha pana uppajjati, tattha vitakkavicārabhāve, appahīnā eva ca dutiyajjhānupacāre vitakkavicārātiWhen it arises, it does so in the presence of applied and sustained thought, and they are not abandoned in the second-jhāna access;

tatthassa siyā uppatti, na tveva dutiyajjhāne, pahīnapaccayattā.but this is not so in the second jhāna itself because its conditions are abandoned there.

Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassaLikewise in the third-jhāna access there could be rearising of the abandoned bodily pleasure faculty

pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti,in one whose body was pervaded by the superior materiality originated by the consciousness associated with the happiness.

na tveva tatiyajjhāne.But not so in the third jhāna itself.

Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti.For in the third jhāna the happiness that is a condition for the bodily bliss (pleasure) has ceased entirely.

Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassaLikewise in the fourth-jhāna access there could be re-arising of the abandoned mental joy faculty

āsannattā appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti,because of its nearness and because it has not been properly surmounted owing to the absence of equanimity brought to absorption strength.

na tveva catutthajjhāne.But not so in the fourth jhāna itself.

Tasmā eva ca etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatītiAnd that is why in each case (§186) the words “without remainder” are included thus:

tattha tattha aparisesaggahaṇaṃ katanti.“It is here that the arisen pain faculty ceases without remainder.”

Etthāha ‘‘athevaṃ tassa tassa jhānassupacāre pahīnāpi etā vedanā idha kasmā samāhaṭā’’ti?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?

Sukhaggahaṇatthaṃ.It is done so that they can be readily grasped.

Yā hi ayaṃ adukkhamasukhanti ettha adukkhamasukhā vedanā vuttā,For the neither-painful-nor-pleasant feeling described here by the words “which has neither-pain-nor-pleasure” is subtle,

sā sukhumā duviññeyyā na sakkā sukhena gahetuṃ,hard to recognize and not readily grasped.

tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassaSo just as, when a cattle-herd wants to catch a refractory ox that cannot be caught at all by approaching it,

sukhaggahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati,he collects all the cattle into one pen

athekekaṃ nīharanto paṭipāṭiyā āgataṃand lets them out one by one,

‘‘ayaṃ so gaṇhatha na’’nti tampi gāhayati, evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari.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;

Evañhi samāhaṭā etā dassetvā yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ,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

ayaṃ adukkhamasukhā vedanāti sakkā hoti esā gāhayituṃ.can still be grasped in this way: “This is neither-painful-nor-pleasant feeling.”

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā.Besides, this may be understood as said in order to show the condition for the neither-painful-nor-pleasant mind-deliverance.

Dukkhappahānādayo hi tassā paccayā.For the abandoning of bodily pain, etc., are conditions for that,

Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.according as it is said: “There are four conditions, friend, for the attainment of the neither-painful-nor-pleasant mind-deliverance.

Idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati.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.

Ime khvāvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 1.458).These are the four conditions for the attainment of the neither-painful-nor-pleasant mind-deliverance” (M I 296).

Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā,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),

evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā.so too these kinds of feeling can be understood as mentioned here for the purpose of recommending this jhāna.

Paccayaghātena vā ettha rāgadosānamatidūrabhāvaṃOr alternatively, they can be understood as mentioned for the purpose of showing that greed and hate are very far away

dassetumpetā vuttāti veditabbā.owing to the removal of their conditions;

Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa.for of these, pleasure (bliss) is a condition for joy, and joy for greed;

Dukkhaṃ domanassassa paccayo, domanassaṃ dosassa.pain is a condition for grief and grief for hate.

Sukhādighātena cassa sappaccayā rāgadosā hatāti atidūre hontīti.So with the removal of pleasure (bliss), etc., greed and hate are very far away since they are removed along with their conditions.

Adukkhamasukhanti dukkhābhāvena adukkhaṃ. Sukhābhāvena asukhaṃ.Which has neither-pain-nor-pleasure: no pain owing to absence of pain; no pleasure owing to absence of pleasure (bliss).

Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti,By this he indicates the third kind of feeling

na dukkhasukhābhāvamattaṃ.that is in opposition both to pain and to pleasure, not the mere absence of pain and pleasure.

Tatiyavedanā nāma adukkhamasukhā, upekkhātipi vuccati.This third kind of feeling named neither-pain-nor-pleasure is also called “equanimity.”

Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā,It has the characteristic of experiencing what is contrary to both the desirable and the undesirable.

majjhattarasā,Its function is neutral.

avibhūtapaccupaṭṭhānā,Its manifestation is unevident.

sukhadukkhanirodhapadaṭṭhānāti veditabbā.Its proximate cause should be understood as the cessation of pleasure (bliss).

Upekkhāsatipārisuddhinti upekkhāya janitasatiyā pārisuddhiṃ.And has purity of mindfulness due to equanimity: has purity of mindfulness brought about by equanimity.

Imasmiñhi jhāne suparisuddhā sati, yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññena.For the mindfulness in this jhāna is quite purified, and its purification is effected by equanimity, not by anything else.

Tasmā etaṃ ‘‘upekkhāsatipārisuddhi’’nti vuccati.That is why it is said to have purity of mindfulness due to equanimity.

Vibhaṅgepi vuttaṃ ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā.Also it is said in the Vibhaṅga: “This mindfulness is cleared, purified, clarified, by equanimity;

Tena vuccati upekkhāsatipārisuddhī’’ti (vibha. 597).hence it is said to have purity of mindfulness due to equanimity” (Vibh 261).

Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatātiveditabbā.And the equanimity due to which there comes to be this purity of mindfulness should be understood as specific neutrality in meaning.

Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā,And not only mindfulness is purified by it here, but also all associated states.

satisīsena pana desanā vuttā.However, the teaching is given under the heading of mindfulness.

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati.Herein, this equanimity exists in the three lower jhānas too;

Yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā,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,

evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā appaṭilābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti.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.

Tassā ca aparisuddhāyaAnd because it is not purified,

divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti.the conascent mindfulness and other states are not purified either, like the unpurified crescent moon’s radiance by day.

Tasmā tesu ekampi ‘‘upekkhāsatipārisuddhi’’nti na vuttaṃ.That is why no one among these first three jhānas is said to have purity of mindfulness due to equanimity.

Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā.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.

Tassā parisuddhattāAnd since it is purified,

parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā.the conascent mindfulness and other states are purified and clear also, like the purified crescent moon’s radiance.

Tasmā idameva ‘‘upekkhāsatipārisuddhi’’nti vuttanti veditabbaṃ.That, it should be understood, is why only this jhāna is said to have purity of mindfulness due to equanimity.

Catutthanti gaṇanānupubbatā catutthaṃ.Fourth: it is fourth in numerical series;

Idaṃ catutthaṃ samāpajjatītipi catutthaṃ.and it is fourth because it is entered upon fourth.

Yaṃ pana vuttaṃ ‘‘ekaṅgavippahīnaṃ duvaṅgasamannāgata’’nti,Then it was said, which abandons one factor, possesses two factors (§183);

tattha somanassassa pahānavasena ekaṅgavippahīnatā veditabbā.here the abandoning of the one factor should be understood as the abandoning of joy.

Tañca pana somanassaṃ ekavīthiyaṃ purimajavanesuyeva pahīyati.But that joy is actually abandoned in the first impulsions of the same cognitive series (cf. §185).

Tenassa taṃ pahānaṅganti vuccati.Hence it is called its factor of abandoning.

Upekkhāvedanā cittassekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā.The possession of the two factors should be understood as the arising of the two, namely, equanimity as feeling and unification of mind.

Sesaṃ paṭhamajjhāne vuttanayameva.The rest is as stated in the case of the first jhāna.

Esa tāva catukkajjhāne nayo.This, in the first place, is according to the fourfold reckoning of jhāna.

90. PañcakajjhānakathāThe Fivefold Reckoning of Jhāna

Pañcakajjhānaṃ pana nibbattentena paguṇapaṭhamajjhānato vuṭṭhāyaWhen, however, he is developing fivefold jhāna, then, on emerging from the now familiar first jhāna,

‘‘ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkassa oḷārikattā aṅgadubbalā’’ti cahe 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.”

tattha dosaṃ disvā dutiyajjhānaṃ santato manasikaritvāHe can bring the second jhāna to mind as quieter

paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo.and so end his attachment to the first jhāna and set about doing what is needed for attaining the second.

Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassaNow, he emerges from the first jhāna mindfully and fully aware;

jhānaṅgāni paccavekkhato vitakkamattaṃ oḷārikato upaṭṭhāti, vicārādayo santato.and only applied thought appears gross to him as he reviews the jhāna factors, while the sustained thought, etc., appear peaceful.

Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya caThen, 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,

tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto vuttanayeneva dutiyajjhānaṃ uppajjati.the second jhāna arises in him in the way already described.

Tassa vitakkamattameva pahānaṅgaṃ.Its factor of abandoning is applied thought only.

Vicārādīni cattāri samannāgataṅgāni.The four beginning with sustained thought are the factors that it possesses.

Sesaṃ vuttappakārameva.The rest is as already stated.

Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāyaWhen 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

‘‘ayaṃ samāpatti āsannavitakkapaccatthikā, vicārassa oḷārikattā aṅgadubbalā’’ti cahe 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.”

tattha dosaṃ disvā tatiyaṃ jhānaṃ santato manasikaritvāHe can bring the third jhāna to mind as quieter

dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo.and so end his attachment to the second jhāna and set about doing what is needed for attaining the third.

Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassaNow, he emerges from the second jhāna mindfully and fully aware;

jhānaṅgāni paccavekkhato vicāramattaṃ oḷārikato upaṭṭhāti, pītiādīni santato.only sustained thought appears gross to him as he reviews the jhāna factors, while happiness, etc., appear peaceful.

tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto vuttanayeneva tatiyaṃ jhānaṃ uppajjati.the third jhāna arises in him in the way already described.

Tassa vicāramattameva pahānaṅgaṃIts factor of abandoning is sustained thought only.

catukkanayassa dutiyajjhāne viya pītiādīni tīṇi samannāgataṅgāni.The three beginning with happiness, as in the second jhāna in the fourfold reckoning, are the factors that it possesses.

Sesaṃ vuttappakārameva.The rest is as already stated.

Iti yaṃ catukkanaye dutiyaṃ,So that which is the second in the fourfold reckoning

taṃ dvidhā bhinditvā pañcakanaye dutiyañceva tatiyañca hoti.becomes the second and third in the fivefold reckoning by being divided into two.

Yāni ca tattha tatiyacatutthāni, tāni ca catutthapañcamāni honti.And those which are the third and fourth in the former reckoning become the fourth and fifth in this reckoning.

Paṭhamaṃ paṭhamamevāti.The first remains the first in each case.

Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhibhāvanādhikāre Pathavīkasiṇaniddeso nāma Catuttho paricchedo.The fourth chapter called “The Description of the Earth Kasiṇa” in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

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