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Vimt. Jhāna

Vimt: Vimuttimagga, earth kasina, 4 jhānas and 4 arūpa.
section right before 1st jhāna description
- PROTECTING THE SIGN
- TEN WAYS
REASONS FOR TREATING LUST AND DEMERIT SEPARATELY
- (J1: vivicceva kamehi)
SEPARATION FROM DEMERITORIOUS STATES
- (J1: vivicca akusalehi dhammehi)
- DIFFERENCE BETWEEN LUST AND DEMERIT
(V&V: Vitakka and Vicāra)
JOY {pīti} AND BLISS {sukha}
- {six kinds of joy {pīti}}
FIVE KINDS OF JOY {Pīti}
BLISS {sukha}
- FIVE KINDS OF bliss {sukha}
DIFFERENCES BETWEEN joy {pīti} AND bliss {sukha}
FIRST MEDITATION (JHANA)
SECOND JHĀNA
- THE SIMILE OF THE YOUNG COW
- SIMILE OF THE POOL OF WATER
  - (pitiya ca viraga)
  - (upekkhako ca viharati)
THE THIRD MEDITATION, JHANA
THE FOURTH MEDITATION, JHANA
- SIMILE OF THE WHITE CLOTH
- (Anatomical body alert!)
THE SPHERE OF THE INFINITY OF SPACE
THE CONCENTRATION OF THE SPHERE OF INFINITE CONSCIOUSNESS
THE SPHERE OF NOTHINGNESS
THE SPHERE OF NEITHER PERCEPTION NOR NON-PERCEPTION
- (This seems to be saying, one can not do insight in this attainment without emerging from it first)
MISCELLANEOUS TEACHINGS
. . I further elucidate the meaning of the above.

Vimt: Vimuttimagga, earth kasina, 4 jhānas and 4 arūpa.

Warning: Vimt. Is not EBT. The purpose of this article is to provide a neatly formatted version of that chapter so Vimt. can be audited against other non EBT and EBT, to trace how it diverged from original EBT. While Vimt’s interpretation of Jhāna is actually pretty close to a genuine EBT in several important, aspects, the underlying Abhidhamma terminology which is confusing and overrides normal EBT meanings makes it potentially dangerous in untrained hands.

Editor notes: I made comments in headings which are inside parenthesis. Some clarifying words I added in the main text are in curly braces { }, such as {pīti} and {sukha}.

section right before 1st jhāna description

(earlier passages on how to develop earth kasina omitted)

PROTECTING THE SIGN

After acquiring the sign the yogin should, with heart of reverence towards his teacher, protect that excellent sign. If he does not protect, he will, surely, lose it.

Q. How should he protect it?

A. He should protect it through three kinds of actions:

through refraining from evil,

practice of good

and through constant endeavour.

How does one refrain from evil?

One should refrain from pleasure of work,

of various kinds of trivial talk,

of sleeping,

of frequenting assemblies,

immoral habits;

(one should refrain from)

the non-protection of the faculties,

intemperance as regards food,

non-practice of the meditations, jhānas,

and non-watchfulness in the first and last watches of the night, non-reverence for that which he has learned (the rule),

the company of bad friends

and seeing improper objects of sense.

To partake of food, to sit and to lie down, at the improper time, are not wholesome. To conquer these states is (to do) good. Thus he should always practise.

Q. What is the meaning of constant endeavour?

TEN WAYS

By means of ten ways he effects the arising of skilfulness in fixed meditation, jhāna, through causes:

(1) By the consideration of cleansing the physical basis.

(2) By the consideration of equalizing (the work of) the faculties.

(3) By skilfulness in taking the sign.

(4) By restraining and regulating the mind.

(5) By repressing negligence.

(6) By (overcoming) mental inactivity.

(7) By gladdening the mind.

(8) By steadying the mind and fulfilling equani- mity.

(9) By separation from him who does not practise concentration and by associating with a concentration-practiser.

(10) By intentness on fixed meditation concentration.

(TEN WAYS in detail)

1 (1). Q. What is the consideration of cleansing the physical basis?

A. Through three kinds of action one accomplishes the cleansing of the physical basis. Namely, through the partaking of suitable food, the enjoyment of the ease of agreeable weather and the practice of a posture that is pleasant.

SIMILE OF THE HORSE-CHARIOT

(2). By the consideration of equalizing (the work) of the faculties, i.e., faith or any of the other four faculties should not be allowed to fall back, through negligence. It is comparable to a swift horse-chariot.

SIMILE OF THE INKED-STRING

(3). Skilfulness in taking the sign: The mind-faculty takes (the sign) well, i.e., neither too hastily nor too slowly. It is like a skilful carpenter, who, having determined well, pulls the inked-string, lets it go at the right moment and thereby marks an even, uncurved line.

(4). By restraining and regulating the mind: There are two ways. By these two, the mind is regulated: the first, through intense effort; the second, through profound investigation of the spheres or the mind becomes discursive, wandering to distant and unsuitable spheres and is thus disturbed. Through two ways one restrains the mind: One arouses energy. One takes (food) temperately every day. If the mind wanders to unsuitable spheres and objects, one restrains the mind having considered the evil results (of such actions). Thus one overcomes in two ways: through investigation of various sufferings and through the search for the reward of evil deeds.

(5) (6) and (7). By repressing negligence: Through two ways negligence of mind is fulfilled: through lack of distinction in concentration and through mental inactivity. When there is much negligence, the mind becomes sluggish and torpid. This means that, if the yogin does not gain distinction in con- centration, his mind is steeped in negligence because of mental inactivity. Through two ways one should repress. Namely, through the consideration of merit and through the arousing of energy. He should repress negligence of torpor and idleness of mind in four ways:— If he is a voracious person he considers (the faults of) negligence and practises the four restraints. Fixing his mind on the sign of brightness, he dwells in a dewy place, makes his mind rejoice and gets rid of attachment. Through three ways mental inactivity takes place: through insufficiency of skill, dullness of wit, non-obtainment of the ease of solitude. If a yogin's mind is inactive he makes it active in these two ways: through fear and through gladness.

If he considers birth, decay, death and the four states of woe, owing to fear, anxiety and mental agony arise in his mind.

If he practises the re- collections of the Buddha, the Law, the Community of Bhikkhus, virtue, libera- lity and deities, he sees the merits of these objects and is gladdened.

(8). By the mind becoming steady and fulfilling equanimity: Through two actions (the mind) fulfils access-meditation: by destroying the hindrances the mind fulfils fixity. Or, arousing the meditation (jhdna) factors on already acquired earth (kasina), the mind attains to fixity.

After a yogin attains to calmness, there are two states to be abandoned: that which causes inattention, and that which causes middling skill.

(9). Separation from those who do not practise concentration means that a man who has not attained to fixed meditation, access-meditation or restraint meditation, and he who does not train himself in these or practise these should not be served. Association with a meditation practiser means that if a man has attained to fixed meditation, jhāna, he should be followed. Under him one should learn. Him should one serve.

(10). By intentness on fixed meditation, jhāna, means that the yogin alv/ays reverences, enjoys (meditation) and practises much (regarding it) as the deepest depth, as a fountain and as a tender plant.

Through the practice of these ten, fixed meditation, jhāna, is obtained.

Q. How (does the yogin) produce skilfulness in fixed meditation, jhāna, well, through good standing?

A. That yogin, having well understood the causes (which induce concen- tration), enters into solitude. With the sign of concentration which he has practised, he induces, in mind, desirous ease, with facility. Through this

LonARaso,

NIBBANa.

REASONS FOR TREATING LUST AND DEMERIT SEPARATELY

(J1: vivicceva kamehi)

Q. Since separation from demeritorious states is preached and lust as a demeritorious state is already within it, why should separation from lust be separately preached?

A. Lust is conquered through emancipation. Every Buddha's teaching can remove the defilements well. “The separation from lust is renunciation'. This is the teaching of the Buddha. It is like the attainment of the first meditation, jhāna. The thought connected with the perception of lust partakes of the state of deterioration.

Thereby lust is connected with the defilements. With the dispersion of lust all defilements disperse. Therefore, separately, the separation from lust is preached.

And again, thus is separation from lust: After gaining emancipation, a man accomplishes the separation from lust.

SEPARATION FROM DEMERITORIOUS STATES

(J1: vivicca akusalehi dhammehi)

Separation from demeritorious states is thus:

Through the acquisition of non-hatred, a man fulfils separation from hatred;

through the acquisition of the perception of brightness, he fulfils separation from torpor;

through the acquisition of non-distraction, he fulfils separation from agitation and anxiety;

through the acquisition of non-rigidity, he fulfils separation from rigidity;

through the acquisition of fixed meditation, jhāna, he fulfils separation from uncertainty;

through the acquisition of wisdom, he fulfils separation from ignorance;

through the acquisition of right thought, he fulfils separation from wrong mindfulness;

through the acquisition of bliss, he fulfils separation from non-bliss;

through the acquisition of the twin bliss of the mind, he fulfils separation from suffering;

through the acquisition of all meritorious states, he separates from all demerit.

This is just as it is taught in the Tipitaka thus: “He is full of dispassion, therefore he fulfils separation from lust. He is full of non-hatred and non-delusion, therefore he fulfils separation from demeritorious states'.

DIFFERENCE BETWEEN LUST AND DEMERIT

And again, separation from lust is taught as the emancipation of the body, and separation from demeritorious states is taught as the emancipation of the mind.

And again, separation from lust is taught as the abandoning of discursive sensuous thought, and the separation from demeritorious states is taught as the abandoning of discursive thoughts of hate and harm.

And again, separation from lust is taught as eschewing of sense-pleasures, and separation from demeritorious states is taught as the eschewing of negligence thiough indulgence of the body.

And again, separation from lust is taught as the abandoning of the sixfold pleasures of sense and of delight therein. Separation from demeritorious states is taught as the abandoning of discursive thoughts of hate and harm, anxiety and suffering. Also it is taught as (1) the mowing down of pleasure, (2) as indifference.

And again, separation from lust is present bliss of relief from sense- pleasures, and separation from demeritorious states is present bliss of relief from non-subjection to tribulation.

And again, separation from lust is to get beyond the sense-flood entirely. Sepaiation from demeritorious states is the surpassing of all other defilements which cause rebirth in the sense and form (planes).

(V&V: Vitakka and Vicāra)

directed-thought and evaluation of thought

{sa vitakkaṃ sa vicāraṃ}

Accompanied by directed-thought and evaluation of thought:

What is directed-thought?

To perceive, to think, to be composed,

to excogitate and to aspire rightly,

though without understanding,

constitute directed-thought.

Such are the qualities of directed-thought.

Owing to the fulfilment of directed-thought there is directed-thought in the first meditation, jhāna. And again, one dwells on the earth kasina and considers the earth sign without end. These constitute directed-thought.

It is comparable to the reciting of discourses by heart.

Q. What are the salient characteristic, function, manifestation and near cause of directed-thought?

A. {translator leaves answer blank, footnote says "1. This passage is unintelligible."}

Q. What is evaluation of thought?

A. When one practises evaluation of thought, the mind dwells in non-indifference following that which evaluation of thought investigates. This state is called evaluation of thought.

In association with this one accomplishes the first meditation, jhāna. The first meditation, jhāna, is (conjoined) with evaluation of thought.

And again, the meditator who dwells on the earth kasina considers many aspects which his mind discerns when working on the earth sign. This is evaluation of thought.

( Q. What are the salient characteristic...)

Q. What are the salient characteristic, function, manifestation and near cause of evaluation of thought?

A. Reflection following investigation is its salient characteristic. The brightening of the mind — this is its function. The seeing that follows directed-thought — this is its near cause.

Difference betwen vitakka and vicāra

directed-thought AND evaluation of thought DISCRIMINATED

Q. What is the difference between directed-thought and evaluation of thought ?

SIMILES OF THE BELL ETC.

A. It is comparable to the striking of a bell. The first sound is directed-thought. The reverberations that follow constitute evaluation of thought.

And again, it is comparable to the relation of the mind to its object. The beginning is directed-thought; the rest is evaluation of thought.

And again, to wish for meditation, jhāna, is directed-thought; to maintain is evaluation of thought.

And again, to recall is directed-thought; to dwell on the recollection is evaluation of thought.

And again, the state of the coarse mind is directed-thought and the state of the fine mind is evaluation of thought.

Where there is directed-thought there is evaluation of thought, but where there is evaluation of thought, there may or may not be directed-thought. It is taught in the Tipitaka thus: "The mind beginning to dwell on anything is directed-thought. If, having acquired directed-thought, the mind is still unfixed, it is evaluation of thought".

To see a person coming in the distance, without knowing whether one is a man or woman and to distinguish the form as male or female is directed-thought. Thereafter to consider whether he or she is virtuous or not, is rich or poor, noble or humble, is evaluation of thought.

directed-thought wants (a thing), draws it and brings it near. evaluation of thought keeps it, holds it, follows and goes after it.

SIMILES OF THE BIRD ETC.

Like a bird taking off from a hill flapping its wings, is directed-thought

{google doc OCR skipped entire book page 88, here below typed in by hand}

of thought and the planing movement (of a bird in the sky) is evaluation of thought {vicāra}.

The first spreading (of the wings) is directed-thought {vitakka}.

The spreading (of the wings) when it is continued {a}long is evaluation of thought {vicāra} -1-.

With directed-thought {vitakka} one protects;

with evaluation of thought {vicāra} one searches.

With directed-thought {vitakka} one considers;

with evaluation of thought {vicāra} one continues to consider.

{Do jhāna while walking}

The walker in directed-thought {vitakka} does not think of wrong states;

the walker in evaluation of thought {vicāra} induces meditation {jhāna}.

{V&V is coarser version of S&S + dhamma-vicaya-bodhi-anga}

evaluation of thought {vicāra} is like a man who is able, while reciting the discourses in mind, to gather the meaning.

directed-thought {vitakka} is like a man who sees what he wants to see and after seeing understands it well.

Expertness in etymology and dialectic is directed-thought {vitakka};

expertness in theory and practice is evaluation of thought {vicāra} -2-.

To appreciate the distinction is directed-thought {vitakka};

to understand the distinction of things is evaluation of thought {vicāra}.

These are the diference between directed-thought {vitakka} and evaluation of thought {vicāra}.

SOLITUDE

Born of solitude. It is called solitude because of separation from the five hindrances. This is named solitude.

And again, it is the merit-faculty of the form plane.

And again, it is taught as the access of the first meditation, jhana.

And again, it is taught as the meditation-thought.

What is produced from this is called born of solitude, as the flower which grows on earth is called earth-flower and the flower which grows in water, water-flower.

JOY {pīti} AND BLISS {sukha}

Joy {pīti} and bliss. The mind at this time is greatly glad and at ease. The mind is filled with coolness. This is called joy {pīti}.

Q. What are the salient characteristic, function, manifestation and near cause of joy {pīti} and how many kinds of joy {pīti} are there?

A. joy {pīti}: the being filled with joy {pīti} is its salient characteristic; to gladden is its function; the overcoming of mental disturbance is its manifestation; bouyancy is its near cause.

{six kinds of joy {pīti}}

How many kinds of joy {pīti} are there? There are six kinds of joy {pīti}; one

{-------------end of book page 88---------------}

proceeds from lust; one, from faith; one, from non-rigidity; one from solitude; one, from concentration and one, from enlightenment factors.

Which, from lust? The joy of passion and the joy that is bound up with the defilements are called joy that proceeds from lust.

1 Which, from faith? The joy of a man of great faith and the joy produced on seeing a potter.

2 Which, from non-rigidity? [416] The great joy of the pure-hearted and the virtuous.

Which, from solitude? The joy of the individual who enters the first meditation, jhāna?

Which, from concentration? The joy of the individual who enters the second meditation, jhāna*

Which, from the enlightenment factors? The joy that follows the treading of the supramundane path in the second meditation, jhāna,

FIVE KINDS OF JOY {Pīti}

And again, it is taught that there are five kinds of joy {pīti}, namely,

the lesser thrill,

momentary joy {pīti},

streaming joy {pīti},

swiftly going joy {pīti},

all-pervading joy {pīti}.

5The lesser thrill is like the raising of the hairs of the body caused by being wet with fine rain.

Momentary joy {pīti} suddenly arises and suddenly passes away. It is comparable to showers at night.

Streaming joy {pīti} is like oil that streaks down the body without spreading.

Swiftly going joy {pīti} is joy {pīti} that spreads through the mind and vanishes not long after. It is comparable to the store of a poor man.

All-pervading joy {pīti} permeating the body, continues. It is like a thunder- cloud that is full of rain.

Thus the lesser thrill and momentary joy {pīti} cause the arising of the access through faith.

Streaming joy {pīti} becoming powerful causes the arising of the access.

Swiftly going joy {pīti} dwelling on the mandala causes the arising of both the good and the bad, and depends on skill.

All- pervading joy {pīti} is produced in the state of fixed meditation.

BLISS {sukha}

Q. What is bliss {sukha}? A. Contact with the lovable and the ease-giving is bliss {sukha}.

Q. What are the salient characteristic, function, manifestation and near cause of bliss {sukha} ?

How many kinds of bliss {sukha} are there ?

What are the differences between joy {pīti} and bliss {sukha} ?

A. Its function is its salient characteristic.

Dependence on an agreeable object — this is its agreeable function.

Peaceful persuasion is its manifestation.

Tranquillity is its near cause.

FIVE KINDS OF bliss {sukha}

How many kinds of bliss {sukha} are there ?

There are five kinds of bliss {sukha}, namely,

caused bliss,

fundamental bliss,

the bliss of solitude,

the bliss of non-defilement,

the bliss of feeling.

What is called caused bliss {sukha} ?

Thus it is according to the Buddha's teaching: "The bliss {sukha} of virtue lasts long". This is called caused bliss {sukha}.

This is a merit of bliss {sukha}. Thus is fundamental bliss {sukha} according to the Buddha's teaching: "The Enlightened One produces worldly bliss {sukha}".

The bliss {sukha} of solitude is the development of concentration-indifference and the destruction of meditation, jhāna.

The bliss {sukha} of non-defilement is according to the Buddha's teaching "highest Nibbdna".'

The bliss of dwelling is generally called the bliss of dwelling. According to this treatise, the bliss of dwelling should be enjoyed.

DIFFERENCES BETWEEN joy {pīti} AND bliss {sukha}

What are the differences between joy {pīti} and bliss {sukha}? Buoyancy is joy {pīti},

ease of mind is bliss {sukha}.

Tranquillity of mind is bliss {sukha}.

Concentration of mind is joy {pīti}.

joy {pīti} is coarse; bliss {sukha} is fine.

joy {pīti} belongs to the formations-group;

bliss {sukha} belongs to the sensation-group.

Where there is joy {pīti} there is bliss {sukha},

but where there is bliss {sukha} there may or may not be joy {pīti}.

FIRST MEDITATION (JHANA)

vivicc’eva kāmehi	Quite-withdrawn (from) sensual-pleasure-objects,
vivicca akusalehi dhammehi	withdrawn (from) unskillful qualities,
sa-vitakkaṃ sa-vicāraṃ	With-thought, with-evaluation,
vivekajaṃ pīti-sukhaṃ	withdrawal rapture-pleasure,
paṭhamaṃ jhānaṃ upasampajja viharati.	first Jhāna (he) enters, dwells.

The first is the basis for producing the second. After accomplishing the access one enters the first meditation, jhāna. The meditation-factors are directed-thought and evaluation of thought, joy {pīti}, bliss {sukha} and unification of mind.

What is meditation, jhāna! It is equalized meditation on an object. It is the plucking out of the five hindrances. It is to meditate and to overcome.

Enters the first meditation, jhāna, and acquires good standing: Having already acquired, having already touched, having already proved, one dwells.

And again, thus is separation from lust and demeritorious states: The first meditation, jhāna, is called the special characteristic of separation from the world of sense. The second meditation, jhāna, has the special characteristic of separation from directed-thought and evaluation of thought. In solitude are joy {pīti} and bliss {sukha}; therefore joy {pīti} and bliss {sukha} are called the special characteristics of solitude.

And again, thus is separation from lust and demeritorious states: It is to remove well, and to overcome well.

With directed-thought and evaluation of thought: This is said to be the characteristic of (the first) meditation, jhāna.

joy {pīti} and bliss {sukha} born of solitude: This state resembles meditation. Acquires good standing enters and dwells: One acquires the first medita- tion, jhāna, separates from five factors, fulfils five factors, three kinds of good- ness, ten characteristics, and accomplishes the twenty-five merits. With these merits one can obtain rebirth in the Brahma or the deva world.

FIVE HINDRANCES

Separation from five factors: This is separation from the five hindrances. What are the five? Sense-desire, ill will, rigidity and torpor, agitation and anxiety, uncertainty.

Sense-desire: (This refers to) a mind defiled by the dust of passion.

Ill will: This is the practice of the ten defilements.

Rigidity: This is negligence of the mind.

Torpor: This is the desire for sleep owing to heaviness of the body.

There are three kinds of torpor:

the first, proceeds from food;

the second, from time;

the third, from the mind.

If it proceeds from the mind, one removes it with meditation.

If it proceeds from food and time as in the case of the Arahant, because it does not proceed from the mind, it is not a hindrance.

(Anuruddha didn't sleep much)

If it proceeds from food and time, one cuts it with energy as the Venerable Elder Anuruddha taught: "Since first I destroyed the cankers for fifty-five years, have I not slept the sleep that proceeds from the mind. And during this period for twenty-five years, have I removed the sleep that proceeds from food and time".

Q. If torpor is a bodily state, how can it be a mental defilement?

A. The body is produced only by mental defilement. It is like a man drinking wine and taking food. Thus should it be known.

Q. If torpor is a bodily state and rigidity is a mental property, how do these two states unite and become one hindrance?

A. These two states have one object and one function.

What are called torpor and rigidity become one.

Agitation is non-tranquillity of mind;

anxiety is unsteadiness of mind;

the characteristics of these are equal.

Therefore they become one hindrance.

Uncertainty is the clinging of the mind to diverse objects.

There are four kinds of uncertainty:

the first is a hindrance to serenity,

the second, to insight,

the third, to both and

the fourth, to things non-doctrinal.

Here, is serenity won through the ending of these uncertainties, or is it possible or not to win tranquillity while having these uncertainties or the uncertainty concerning the self? If one has that uncertainty, it is called a hindrance to serenity; uncertainty concerning the Four Noble Truths and the three worlds is called a hindrance to insight; uncertainty concerning the Buddha, the Law and the Community of Bhikkhus is called a hindrance to both. Uncertainty concerning things like country, town, road, name of man or woman is called hindrance to things non-doctrinal. Uncertainty concerning the Discourses is a hindrance to solitude. Thus should these be understood. What is the meaning of hindrance? Hindrance to vehicle;

superposing, defilement, fetter. These are obvious.

Q, There are many fetters such as those which cover the defilements, and others. They are fetters. Then, why are only five hindrances taught?

A. Because these five include all. And again, the attachment to sense- desires includes all attachment to passion; all demeritorious states (of hatred) are included in the attachment to anger; and all demeritorious states of infatu- ation are included in the attachment to rigidity and torpor, agitation and anxiety and uncertainty. Thus all defilements are included in the attachment to the five hindrances. Because of this the five hindrances are taught.

FIVE FACTORS

Five factors: These are fulfilled (through the fulfilment directed-thought and evaluation of thought, joy {pīti}, bliss {sukha}, and unification of mind.

Q. It is said that the five factors together constitute the first meditation, jhāna. Therefore, it cannot be said that there is a meditation (jhdna) outside the five factors. If there is a meditation, jhāna, outside the five factors, how can it be said that the first meditation, jhāna, consists of the five factors?

SIMILES OF CHARIOT AND ARMY

A. By means of the meditation, jhāna, factors, meditation (jhdna) is fulfilled. There is no meditation, jhāna, separate from meditation (jhdna) factors. Such meditation, jhāna, there is not. One can speak of a chariot because of all the parts of a chariot.

There is no chariot outside the parts. Owing to all the parts of an army, one can speak of an army. There is no army separate from the parts. Thus owing to meditation (jhdna) factors, it is called meditation, jhāna. There is no meditation, jhāna, separate from the meditation (jhdna) factors.

2The factors combined are named meditation, jhāna. Separately, they are named factors. It is taught that the object is called meditation, jhāna, and the attributes, factors. By way of clan they are meditation, jhāna. By way of caste they are factors.

Q. In spite of there being mindfulness, energy and others, why are only five factors taught?

A. Because these five through combination accomplish meditation, jhāna.

Q. What are the characteristics of combination?

A. directed-thought follows the object of mind and acquires fixed meditation. Evaluation of thought goes together with the observing mind. When directed-thought and evaluation of thought are unmixed, they cause the arising of skilfulness. If one is skilful, one produces joy {pīti} and bliss {sukha}. If one is skilful, one can produce the heart of joy {pīti}, and after increasing that, produce the heart of bliss {sukha}. With these four qualities the mind becomes peaceful. If the mind becomes peaceful, it acquires concentration. These are called the characteristics of combination. Thus, these five, through combination, accomplish (meditation, jhāna).

{must be five fold jhāna system of samādhi in 3 ways here }

And again, the hindrances are overcome by the perfection of the five.

(1) The overcoming of the first hindrance {sensual desire} is the first meditation, jhāna.

Thus the overcoming of the five hindrances results in five meditations, jhānas.

(1) In the first meditation, jhāna, directed-thought is the special factor;

through directed-thought lust is abandoned. If directed-thought enters into right concentration,

the other factors are also awakened.

(2) Among the five factors, evaluation of thought is the beginning of the second meditation;

(3) joy {pīti}, of the third meditation;

(4) bliss {sukha}, of the fourth;

(5) and unification of mind, of the fifth. These are the special factors of the meditations, jhānas.

And again, with the overcoming of the five hindrances, the five are fulfilled, as it is taught in the Tipitaka:

(1) "Unification of mind is the overcoming of sensuous desire,

(2) joy {pīti} is the overcoming of anger,

(3) directed-thought is the overcoming of rigidity and torpor,

(4) bliss {sukha} is the overcoming of agitation and anxiety,

(5) evaluation of thought is the overcoming of uncertainty".

Thus, through the overcoming of the hindrances, the five are fulfilled.

Q. Meditating on the earth kasina sign, [417] how does the yogin cause the arising of joy {pīti} and bliss {sukha}?

A. The earth kasina does not bring joy {pīti} and bliss {sukha}. They (joy {pīti} and bliss {sukha}) naturally follow the separation from the five hindrances. Thus the son of truth causes the arising of joy {pīti} and bliss {sukha}.

Q. If that be so, why does the son of truth not arouse joy {pīti} and bliss {sukha} in the fourth meditation, jhāna ?

A. Because it is not a suitable state, and because he removes joy {pīti} and bliss {sukha} in the fourth meditation, jhāna. And again because of his having skilfully rooted out the joy {pīti} and bliss {sukha} which he caused to arise at first, and because, he, seeing the tribulation of bliss {sukha}, forsakes it, and attaches himself to deep tran- quillity. For these reasons, he does not cause the arising of joy {pīti} and bliss {sukha}.

THREE KINDS OF GOODNESS

The three kinds of goodness: These are the initial, medial and final stages of goodness. Purity of practice is the initial stage; the increase of equanimity is the medial stage; rejoicing is the final stage.

What is purity of practice? It is the foundation of all goodness. What is the increase of equanimity? It is fixed meditation. What is rejoicing? It is reflection.

Thus there are three kinds of goodness in the first meditation, jhāna. '

TEN CHARACTERISTICS

Fulfilment of the ten characteristics: These comprise the three charac- teristics of the purity of practice, the three characteristics of the increase of equanimity and the four characteristics of rejoicing.

Q. What are the three characteristics of the purity of practice?

A. The mind purifies itself of that hindrance to the meditation, jhāna. Because of purity, the mind acquires the middle sign of serenity, and from that the mind leaps forward. These are called the three characteristics of the purity of practice.

Q. What are the three characteristics of the increase of equanimity?

A. If the mind is pure, it fulfils equanimity; if it attains to solitude, it fulfils equanimity; if it dwells on one object, it fulfils equanimity. These are called the three characteristics. Q. What are the four characteristics of rejoicing? A. Among these ten characteristics, there is rejoicing by reason of the gradual arising of the states produced; there is rejoicing by reason of the functions of the faculties becoming one; there is rejoicing by reason of the possession of energy; and there is rejoicing by reason of devotion (to these states). These are called the four characteristics. Thus, in the first meditation, jhāna, the ten characteristics are fulfilled.

TWENTY-FIVE BENEFITS

Twenty-five benefits: In the first meditation, directed-thought and evaluation of thought, joy {pīti}, bliss {sukha} and unification of mind are accomplished. Faith, energy, mindfulness, concentration and wisdom are accomplished. The initial, medial and final stages (of goodness) are accomplished. -

1 is accomplished. Practice is accomplished. Solitude is accomplished. Dependence is accomplished

2 is accomplished

3 is accomp- lished. Reflection is accomplished...... . .

4 is accomplished, Power is accomplished. Freedom is accomplished. Purity is accomplished, and the super-excellent purity is accomplished. Thus a man dwells together with the twenty-five benefits. These are the excellent stations of the deities. They are produced from tranquillity and are called the abodes of joy {pīti} and bliss {sukha}. In such excellent abodes surpassing the human do the deities.dwell... Hence the Blessed One, the Buddha* declared to the bhikkhus: . . . .........

SIMILE OF THE BATH-ATTENDANT

(AN 5.28, 1. Soap powder simile)

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpak-antevāsī vā	just as, ******, (a) dexterous bathman or (a) bathman's-apprentice
kaṃsa-thāle nhānīya-cuṇṇāni	(in a) metal-basin (of) bath-soap-powder,
ākiritvā udakena	sprinkles (it with) water,
parip-phosakaṃ parip-phosakaṃ	(until it's) completely-sprinkled, completely-sprinkled,
sanneyya.	(he) kneads (the ball of soap).
Sāyaṃ nhānīya-piṇḍi	***** (the) bath-powder-ball
snehā-(a)nu-gatā sneha-paretā	(has) water-{gone}-inside, water-permeated.
santarabāhirā phuṭā snehena,	inside-&-outside (the ball is) pervaded (with) water,
na ca paggharinī.	(but) not ** oozing-out.

(entire anatomical body refrain)

Evamevaṃ kho, bhikkhave, bhikkhu	even so, monks, a monk
imameva kāyaṃ	(in) this body
vivekajena pīti-sukhena	(with) seclusion-based rapture-(&)-pleasure;
abhi-sandeti pari-sandeti	(it) flows (in), over-flows,
pari-pūreti pari-p-pharati;	completely-fills, completely-pervades;
nāssa kiñci sabbāvato kāyassa	no part (of his) entire body
{****** **}.	{is un-pervaded}
vivekajena pīti-sukhena	(by) seclusion-based rapture-(&)-pleasure
Ap-phuṭaṃ hoti.	{****** **}.

"Just as a skilful bath-attendant or his apprentice heaps up bath-powder in a lovely copper vessel, adds water to it, kneads it, and makes it round, saturating it so that it adheres and does not scatter, just so a bhikkhu, having calmed his body and mind, produces joy {pīti} and bliss {sukha} and lets it evenly moisten and saturate (him) in such a way that there is no part of him that is not saturated with it. There is no place in his body or mind that is not saturated with joy {pīti} and bliss {sukha} born of solitude".

Like the skilful bath-attendant or his apprentice is the yogin.

The copper vessel is the kasina sign. Thus it should be known.

Q. What is the kasina sign?

A. As the copper vessel contains the hard bath-powder which is made fine and bright, so the kasina sign contains the hard (earth) out of which one produces joy {pīti} which is soft and pure and therefore bright. Because the mind and the mental properties fill the object, the copper vessel is said to be like the kasina sign.

Mind and the mental properties are like the bath-powder. Thus it should be understood.

Q. Why is the bath-powder likened to the mind and the mental properties ?

A. As bath-powder, owing to coarseness, does not adhere and is scattered by the wind, so the mind and mental properties when they are separated from joy {pīti} and bliss {sukha}, become coarse. And if they are separated from concentration they do not adhere and are scattered by the winds of the five hindrances. There- fore it is said that the bath-powder is like the mind and mental properties.

What is comparable to water?

Namely, joy {pīti} and bliss {sukha} and concentration. As water moistens, renders malleable, makes it round, so joy {pīti} and bliss {sukha} moisten and render malleable the mind and mental properties, and produce con- centration. Therefore water is like joy {pīti} and bliss {sukha}. Like the stirring of the bath-powder with water are directed-thought and evaluation of thought. Thus they should be understood.

Q. What is likened to the rounded thing?

A. Namely, directed-thought and evaluation of thought. As a skilful bath- attendant puts the bath-powder into the copper vessel, mixes it with water, makes it round with his hand, and having made it round, he rounds it further with more wet powder and puts it into the vessel without scattering, so does the yogin place his mind and mental properties in the object and produce tranquillity well. In the first meditation, jhāna, joy {pīti} and bliss {sukha} should be regarded as water, directed-thought and evaluation of thought as the hand that stirs and makes it (the powder) round. Thus one is able to produce tranquillity well. The mind and mental properties become rounded with joy {pīti} and bliss {sukha} and are not scattered because of the mind being kept on the object of meditation. Thus the rounded bath-powder is like directed-thought and evaluation of thought.

(Explicit: Anatomical Body description here!)

Just as the bath-powder is moistened thoroughly and just as it, through adhering, does not scatter, so the yogin in the first meditation, jhāna, is filled with joy {pīti} from head to foot and from foot to skull, skin and hair, and dwells without falling. Thus one dwells in the realm of Brahma.

(Questioner is confused by Abhidhamma redefinition of Kāya just like everyone else)

Q. joy {pīti} and bliss {sukha} are called formless states. How then can they fill the body?

A. Name depends on form. Form depends on name. Therefore, if name is full of joy {pīti}, form also is full of joy {pīti}. If name is full of bliss {sukha}, form also is full of bliss {sukha}. And again, form that is bliss {sukha}-produced, causes calm of body, and owing to the bliss {sukha} of form the entire body is tranquillized. Thus there is no contradiction.

THREE KINDS OF REBIRTH

The merit which can produce rebirth in the world of Brahma is thus; In the first meditation, jhāna, there are three kinds: lower, middling and upper. When a man considers the special means, but does not remove the five hind- rances well and does not reach the state of freedom, it is called lower meditation, jhāna. When a man considers the special means and removes the five hindrances, but does not reach the state of freedom, it is called middling meditation, jhāna. When a man considers the special means, removes the hindrances well and reaches the state of freedom, it is called higher medi- tation, jhāna. If a yogin attains to the lower first meditation, jhāna, after his death he will join the retinue of Brahma, and his life-span will be a third of an aeon; if he practises the middling first meditation, jhāna, he will, after his death, be reborn as a chief Brahma, and his life-span will be half an aeon; if he practises the higher first meditation, jhāna, he will be reborn as a Great Brahma, and his life-span will be one aeon.

MEDITATION WHICH PARTAKES OF DETERIORATION, STABILITY, DISTINCTION AND PENETRATION

There are four kinds of men who acquire the merit of rebirth in the world of Brahma.

A man partakes of deterioration,

a man partakes of stability,

a man partakes of distinction and

a man partakes of penetration.

A man of dull faculties causes the arising of meditation, jhāna, but is heedless. And again, through two kinds of conduct in meditation, jhāna, a man partakes of deterioration:—

(1) Owing to the denseness of the encom- passing impurities, a man has not sufficient energy to destroy the evil discursive thinking which he caused to arise in the past. Thus, owing to the denseness of the encompassing impurities, he deteriorates.

(2) Or, a man who is desirous of meditation, jhāna, is given to talk, addicted to sleep, and does not endeavour. Hence he deteriorates.

Q. Who falls back and how?

A. There is an opinion that if a man becomes impure of mind, he will fall back. And again, there is an opinion: Through slow pollution of the mind, one falls back. And again, there is another opinion: If a man loses serenity, he falls back. And there is yet another opinion: If a man does not practise for a long time on the sign he caused to arise in the past, he becomes incapable of making it to arise as he likes and does not attain to concentration. So, he falls back. If a man of dull faculties dwells needfully, he acquires the recollectedness of that state and partakes of stability in meditation, jhāna.

If a man of keen faculties dwells heedfully, he can acquire facility in the second meditation, jhāna, which has no directed-thought. If he develops further, he partakes of distinction in meditation, jhāna. If a man of keen faculties dwells heedfully, he can attain to insight with ease. Dispelling the thoughts of agitation and anxiety, and developing further, he, through absence of passion, partakes of penetration in meditation, jhāna.

SECOND JHĀNA

Vitakka-vicārānaṃ vūpasamā	Thought-(and)-evaluation stilling,
ajjhattaṃ sampasādanaṃ	internal assurance,
cetaso ekodi-bhāvaṃ	awareness unification,
a-vitakkaṃ a-vicāraṃ	No-Thought, no-evaluation,
samādhi-jaṃ pīti-sukhaṃ	Samādhi-based rapture-pleasure,
dutiyaṃ jhānaṃ upasampajja viharati.	second Jhāna (he) enters, dwells.

CHAPTER THE EIGHTH

Section Two

Here I show how to get the second meditation, jhāna. I consider the tribu- lation of the first meditation, jhāna, and the benefits of the second meditation, jhāna.

THE SIMILE OF THE YOUNG COW

Now, the yogin who practises the first meditation, jhāna, with facility wishes to cause the arising of the second meditation, jhāna. Why ? If the yogin is not able to practise the first meditation, jhāna, with facility, though he wishes to remove directed-thought and evaluation of thought and attain to the second meditation, jhāna, he falls back and is not able to enter the second meditation, jhāna. Further, he cannot re-enter the first meditation, jhāna. Hence the Blessed One taught the simile of the young mountain cow which, being foolish, knows not good pasturage, and which, though inexperienced, wanders to a far off precipitous place. She thinks: "How, if I were to enter the place I never entered before, eat the grass I never ate before and drink the water I never drank before"? Without planting her fore leg firmly, she raises her hind leg, becomes restless and is not able to go forwaid. And not being able to enter the place she never entered before, eat the grass she never ate before, drink the water she never drank before, she thinks thus: "I cannot go forward. I must return to the old pasturage".

There is a bhikkhu. He has not yet attained (meditation, jhāna). He does not know a subject of meditation.

He has not yet separated himself from lust and does not know how to enter the first meditation, jhāna. He does not practise this teaching nor study it, but thinks thus: "How, if I were to enter the second meditation, jhāna, and rid myself of directed-thought and evaluation of thought" ? Being not at ease, he again thinks: "I cannot enter the second meditation, jhāna, and I cannot rid myself of directed-thought and evaluation of thought. I must retire, (from this), enter the first meditation, jhāna, and separate myself from lust". This foolish bhikkhu is as ignorant and inexperienced as the young mountain cow. Therefore, he should practise the first meditation, jhāna. He should make the mind free (from lust).

ENTRANCE INTO THE SECOND MEDITATION, JHANA

Before and after his meal, in the first and in the last watches of the night, according to his wish, a bhikkhu practises adverting, entering, establishing, rising and reflecting.

If he enters (the meditation, jhāna,) often and goes out of it often and acquires facility in the practice of the first meditation, jhāna, he can acquire the bliss {sukha} of facility, cause the arising of the second meditation, jhāna, and surpass the first meditation, jhāna. And again he thinks thus: "This first meditation, jhāna, is coarse; the second meditation, jhāna, is fine". And he sees the tribulations of the first and the merits of the second meditation, jhāna.

Q. What are the tribulations of the first meditation, jhāna?

A. The hindrances as the near enemy (of this meditation, jhāna,) stir up directed-thought and evaluation of thought and cause negligence of body and disturbance of mind. Thereby the concentration becomes coarse and incapable of producing higher knowledge. Therefore, one does not relish the first meditation, jhāna, or partake of distinction in it. These are the tribulations of the first meditation, jhāna.

The merits of the second medita- tion, jhāna, consist in the overcoming of these. Thus we have seen the tribula- tions of the first meditation, jhāna, and the merits of the second.

Here the mind separates itself from the first meditation, jhāna, and taking the kasina sign as the object of the second meditation, jhāna, dwells on it. The mind, dissociated from directed-thought and evaluation of thought, at ease in joy {pīti} and bliss {sukha} born of concentration, attains (to the second meditation, jhāna). If the yogin strives, he accomplishes the destruction of directed-thought and evaluation of thought quickly. He is at ease in joy {pīti} and bliss {sukha} born of concentration and cause the mind to abide tranquilly.

Here I show the four factors of the second meditation, jhāna.

That yogin "attains to and dwells in the second meditation, jhāna, which, through the stilling of directed-thought and evaluation of thought, develops internal tranquillity and the state of mind-predominance, is without directed-thought and evaluation of thought, born of concentration, full of joy {pīti} and bliss {sukha}".

This is the merit of the earth kasina. The stilling of directed-thought and evaluation of thought is the stilling of directed-thought and evaluation of thought through clear understanding. And also it is named ending.

(vitakka vicara vupasama)

Q. What is "the stilling of directed-thought and evaluation of thought" ?

A. It is the destruction of the tribulations of initial and sustained appli- cation of thought pertaining to the first meditation, jhāna. It is the destruction of the roots of all directed-thought and evaluation of thought. It is the co- destruction of the tribulations of directed-thought and evaluation of thought, roots of directed-thought and evaluation of thought, and directed-thought and evaluation of thought themselves. This is "the stilling of directed-thought and evaluation of thought".

And again, after separating himself from the lower coarse meditation, jhāna, the yogin attains to the upper fine meditation, jhāna, and causes it (the lower) to perish.

(ajjhattam sampasadam)

"Internal": what is one's own is named "internal". There are three kinds in what is internal: the first is internal in the sense of personal; the second is internal concentration; the third is internal object.

What is "internal in the sense of personal" ? The six internal sense spheres. "Internal concentration": The contemplation on one's own bodily state is called "internal concentration". The thought which is inward (subjective), does not go outwards, and the nature of which is to understand is called "internal object". In this treatise "internal in the sense of personal" means "to be in a state of bliss {sukha}fulness".

Faith, right faith and the faith which develops meditation, jhāna, are called "tranquillity". In internal concentration this is internal tranquillity. What are the salient characteristic, function, manifestation and near cause of internal tranquillity? Non-disburbance is the salient characteristic of internal tranquillity. Repose is its function. Non-defilement is its mani- festation. directed-thought and evaluation of thought are its near cause.

(cetaso ekodi-bhavam)

"Develops the state of mind-predominance": the dwelling of the mind in right concentration is called the development of the state of mind-predomi- nance. What is the meaning of "development of the state of mind-predomi- nance" ? "Mind" means mentality. "Predominance" is a name for mindfulness. "State" has the same meaning as that of "natural state" which is taught in the science of sound. "State" means nature. The stilling of directed-thought and evaluation of thought and the arousing of the state of mind- predominance through unification of mind is called "the development of the state of mind-predominance".

What are the salient characteristic, function, manifestation and near cause of 'the state of mind-predominance' ?

Pure righteousness is its salient characteristic;

repose is its function;

unruffledness is its manifestation;

and the stilling of directed-thought and evaluation of thought is its near cause.

Q. (It is said that the yogin) "develops internal tranquillity and the state of mind-predominance". If that be so, why are these not included in the first meditation, jhāna?

A. In the first meditation, jhāna, owing to the waves of directed-thought and evaluation of thought, the mind is muddied.

"Internal tranquillity and the state of mind-predominance": just as, owing to waves, water becoming turbid, does not clearly reflect any image, cast on it, just so in the first meditation, jhāna, because of turbidity due to the movement of the waves of directed-thought and evaluation of thought, internal tranquillity and the state of mind-predominance are not clear. Therefore, they are not included in the first meditation, jhāna.

'Without directed-thought and evaluation of thought": After the stilling of directed-thought, there is no directed-thought. After the stilling of evaluation of thought, there is no evaluation of thought.

Q. The stilling of directed-thought and evaluation of thought is the state that is without directed-thought and evaluation of thought. Are there two kinds of ending of directed-thought and evaluation of thought? Why are two kinds taught?

A, The stilling of directed-thought and evaluation of thought develops internal tranquillity. The state of mind-predominance becomes the cause of the state that is without directed-thought and evaluation of thought, owing to the appearance of the excellent characteristic of joy {pīti} and bliss {sukha} which is born of solitude.

And again, the stilling of directed-thought and evaluation of thought is thus: Seeing through directed-thought and evaluation of thought, the tribula- tion of directed-thought and evaluation of thought, he abandons them. The state that is without directed-thought and evaluation of thought is the stilling of directed-thought and evaluation of thought of the form element.

And again, in what is without directed-thought and evaluation of thought there are two divisions: the first is "without directed-thought and evaluation of thought" that is not due to the stilling of directed-thought and evaluation of thought; (the second) is "without directed-thought and evaluation of thought" that is due to the stilling of directed-thought and evaluation of thought. Thus, without the stilling of directed-thought and evaluation of thought, the five branches of higher knowledge and the third meditation, jhāna, are without directed-thought and evaluation of thought. The second meditation, jhāna, is without directed-thought and evaluation of thought through skilful seclusion and the stilling of directed-thought and evaluation of thought. These are the two divisions.

(samadhijam piti sukham)

"Born of concentration": This refers to concentration. The first medi- tation, jhāna, comes from that consciousness and the second meditation, jhāna, comes from the first meditation, jhāna. And again, "concentration" means that the second meditation, jhāna, comes together with unification of mind.

"joy {pīti} and bliss {sukha} born of concentration": joy {pīti} and bliss {sukha} have already been expounded.

"The second meditation, jhāna": It is called so because it follows the first.

"Attains to the second meditation, jhāna", means that he enters the second meditation, jhāna.

"Meditation, jhāna": Internal tranquillity, joy {pīti} and bliss {sukha} and unification of mind are called "meditation, jhāna".

"Attains to and dwells in the second meditation, jhāna": He acquires the second meditation, jhāna, which is free from two factors, endowed with two factors, three kinds of goodness and ten characteristics and is associated with twenty-three merits. This is the heavenly abode. This is merit. This is birth in the Abode of Resplendence.

This has been expounded at length before.

SIMILE OF THE POOL OF WATER

	(AN 5.28)
Seyyathāpi, bhikkhave,	just-as, *********,
udaka-rahado gambhīro	(a) water-lake (that's) deep,
ubbhid-odako.	bursting-forth-water [from spring below]
Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ,	***** not (from the) eastern direction (does) water flow in.
na pacchimāya disāya udakassa āyamukhaṃ,	not (from the) western direction (does) water flow in.
na uttarāya disāya udakassa āyamukhaṃ,	not (from the) northern direction (does) water flow in.
na dakkhiṇāya disāya udakassa āyamukhaṃ,	not (from the) southern direction (does) water flow in.
devo ca kālena kālaṃ	rain-clouds ** (from) time (to) time
sammā dhāraṃ nānuppaveccheyya.	{do not} thoroughly ****** bestow [water].
Atha kho tamhāva udaka-rahadā sītā vāridhārā ubbhijjitvā	then *** that water-lake (with) cool water welling-up
tameva udaka-rahadaṃ sītena vārinā	[would cause the] water-lake's cool water [from the spring]
abhi-sandeyya pari-sandeyya	to-flow-in, to-over-flow,
pari-pūreyya parip-phareyya;	to-completely-fill, to-completely-pervade,
nāssa kiñci sabbāvato udaka-rahadassa	(so that) no part (of the) entire water-lake
{ ... }	{ would be un-pervaded }
sītena vārinā	(by) cool water.
ap-phuṭaṃ assa.	{ ... }

(entire anatomical body refrain)

Evamevaṃ kho, bhikkhave, bhikkhu	even so, monks, a monk
imameva kāyaṃ	(in) this body
samādhijena pīti-sukhena	(with) concentration-based rapture-(&)-pleasure;
abhi-sandeti pari-sandeti	(it) flows (in), over-flows,
pari-pūreti pari-p-pharati;	completely-fills, completely-pervades;
nāssa kiñci sabbāvato kāyassa	no part (of his) entire body
{****** **}.	{is un-pervaded}
samādhijena pīti-sukhena	(with) concentration-based rapture-(&)-pleasure;
Ap-phuṭaṃ hoti.	{****** **}.

"Heavenly abode" means that he dwells in a plane surpassing the human because of joy {pīti} and bliss {sukha} that proceed from concentration. Therefore it is called "heavenly abode". Hence the Blessed One taught the bhikkhus thus:

"As in a pool of water with a spring and into which no water flows from the four directions, nor rain descends, the water wells up cool and pure from within, saturates the entire pool and over-flowing spreads afar, even so [419] joy {pīti} and bliss {sukha}, cool and pure, welling up from concentration saturates every part of the body of a bhikkhu. Thus joy {pīti} which is produceed from concentration saturates the body and the mind".

A yogin entering the second meditation, jhāna, should consider his body in the light of this simile of the pool with water welling up from within. The absence of any stream flowing from any of the four directions is to be under- stood as the stilling of directed-thought and evaluation of thought. As the water welling up from within fills the pool without causing waves to arise in it, [419] so joy {pīti} and bliss {sukha} springing from concentration fills the mental and bodily factors and there is no disturbance of mind. As water that is cold cools the body, so joy {pīti} and bliss {sukha} born of concentration causes all the mental and bodily factors to be at ease.

Thus is the reward of the practice of concentration: One is reborn in the Abode of Resplendence. There are three kinds of rewards pertaining to the three divisions of the second meditaton, jhāna: lower, middling and higher. The yogin who practises the lower meditation, jhāna, will, after his death, be reborn in the Abode of Lesser Light. His life-span will be two aeons.

If he practises the middling meditation, jhāna, he will, after his death, be reborn in the Abode of Measureless Light. His life-span will be four aeons.

If he practises the higher meditation, jhāna, he will, after his death, be reborn in the Abode of Resplendence and his life-span will be eight aeons.

THE THIRD MEDITATION, JHANA

pītiyā ca virāgā	Rapture ** fading,
upekkhako ca viharati	Equanimous ** (he) dwells,
sato ca sampajāno,	mindful and alert,
sukhañca kāyena paṭisaṃvedeti,	pleasure with-the-body (he) experiences,
yaṃ taṃ ariyā ācikkhanti —	that those Noble-Ones declare -
‘upekkhako satimā sukha-vihārī’ti	“equanimous (and) mindful (he has) pleasant-abiding.”
tatiyaṃ jhānaṃ upasampajja viharati.	third Jhāna (he) enters, dwells.

I consider the tribulations of the second meditation, jhāna.

Now a yogin having practised the second meditation, jhāna, and acquired facility therein thinks: "The second meditation, jhāna, is coarse; the third meditation, jhāna, is fine". Knowing the tribulations of the second meditation, jhāna, and seeing the merits of the third meditation, jhāna, he causes the third meditation, jhāna, to arise.

What are the tribulations of the second meditation, jhāna?

This concen- tration has directed-thought and evaluation of thought as its near enemy. This meditation, jhāna, being accompanied by joy {pīti}, is coarse. The mind exults in the possession of joy {pīti} and is not able to arouse other (higher) meditation (jhāna) factors. To be attached to joy {pīti} is a fault. If he understands these faults, he becomes fault-free. One is not able to acquire supernormal power; or one gains the second meditation, jhāna, and is not able to partake of distinc- tion. Thus should one understand the tribulations of the second meditation, jhāna. The merits of the third meditation, jhāna, lie in the overcoming of these (tribulations). If one considers the tribulations of the second meditation, jhāna, and the merits of the third, he can remove joy {pīti} through meditation, jhāna, on the kasina sign and be at ease because of freedom from joy {pīti}. Con- sidering thus he can in no long time attain to fixed meditation, jhāna, through bliss {sukha} free from joy {pīti}.

I will elucidate the factors of the third meditation, jhāna.

That yogin "through the absence of the desire for joy {pīti}, abides in equanimity, mindful and completely conscious, experiencing in the body that bliss {sukha} of which the Noble Ones say: "Endowed with equanimity and mindfulness, and com- pletely conscious, he abides in bliss {sukha}. So he abides in the attainment of the third meditation, jhāna".

(pitiya ca viraga)

"Through absence of desire for joy {pīti}": joy {pīti} has already been explained.

"Absence of desire": Removing joy {pīti} one dwells in equanimity.

(upekkhako ca viharati)

What is "equanimity"? Equipoise, protection, non-retreating, non-advancing, serenity and evenness of mind are called "equanimity".

There are eight kinds of equanimity:

equanimity of feeling, of effort, of insight, of the enlightenment factors, of the immeasurable states, of the six members (senses), of the medita- tion (jhāna) factors and of purity.

The equanimity of feeling is the equanimity of the five faculties.

Reflection on the sign of equanimity from time to time— this is the equanimity of effort.

If, saying, "I will remove the cause of suffering", one attains to equanimity, it is called the equanimity of insight.

The practising of the enlightenment factors is the equanimity of the enlightenment factors.

Kindness, compassion, appreciative joy and equipoise — these are called the equanimity of the immeasurable states.

If, on seeing a form, one, being indifferent, is neither glad nor sad, it is called the equanimity of the six members.

The dwelling in the attainment of equanimity because of dispassion is called the equanimity of the meditation (jhāna) factors.

Equanimity-mindfulness purity is the equanimity of purity.

3 kinds of equanimity

And again, there are three kinds of equanimity:

equanimity regarded as a vehicle of concentration;

regarded as the state of little activity;

and regarded as non-action.

The equalized skilfulness that is present in all meditations, jhānas, and is neither hasty nor slow is "equanimity considered as a vehicle of concentration". This inferior equanimity is near the second meditation, jhāna, and removes exultation of mind.

If the mind is not active, it is called "equani- mity regarded as a state of little activity". This equanimity is near the third meditation, jhāna, and removes all exultation of mind.

If one's mind is not actively concerned with objects, through imperturbability of thought and body, it is called "equanimity regarded as non-action". This equanimity is near the fourth meditation, jhāna.

What are the salient characteristic, function, manifestation and near cause of equanimity?

Equipoise is its salient characteristic.

Non-attachment is its function.

Non-action is its manifestation.

Dispassion is its near cause.

Q. Why is it taught that equanimity is in this meditation, jhāna, and not in the second and the first meditations, jhānas?

A. In the second and the first meditations, jhānas, the mind, being full of joy {pīti}, does not become detached. Because of joy {pīti} and bliss {sukha}, exultation of mind is not removed. Therefore, this equanimity is not taught as being present in the second and the first meditations, jhānas. Owing to absence of joy {pīti} and bliss {sukha}, owing to dispassion and owing to the removal of the process of combi- nation in the third meditation, jhāna, this meditation {jhāna) factor arises. Because of the mastering of the meditation {jhāna) factors, it is said "abides in equanimity, mindful and completely conscious".

Q. What are the salient characteristic, function, manifestation and near cause of "mindfulness" ?

A. Recollectedness is its salient characteristic;

non-forgetting is its function;

protection is its manifestation;

and the four foundations of mind- fulness are it near cause.

What is it to be "completely conscious" ?

To be conscious is to be aware.

It is to be completely conscious rightly.

There are four kinds in being completely conscious rightly.

They are the being completely conscious of oneself; the being completely conscious of one's distinctive mark; the being completely conscious undeludedly; the being completely conscious basically. Here, to be completely conscious of the four postures, is to be completely conscious of oneself. Entering solitude is to be completely conscious of one's distinctive mark. To know the eight worldly conditions is to be completely conscious undeludedly. To dwell on the object of concentration is to be completely conscious basically. In this treatise ("completely conscious" in the sense of) "being completely conscious basically" has been taken.

What are the salient characteristic, function, manifestation and near cause of the being "completely conscious" ?

Non-bewilderment is its salient characteristic;

decision is its function;

investigation of states is its manifestation;

to consider rightly is its near cause.

Q. Should one be mindful and completely conscious in all places ?

A. If a man is not mindful and is not completely conscious he is not even able to cause the arising of the access stage of meditation, jhāna.

Q. Why is it taught in the third meditation, jhāna and not in the second and the first meditations, jhānas?

A. Here, joy {pīti} and all other coarse meditation {jhāna) factors are stilled. Concentration becomes fine, enters a place of fineness, and through the state of being completely conscious remains firm in the third meditation, jhāna. Thus he gains facility in the exercise of the meditation {jhāna) factors.

Again, the foolish mind longs for happiness and easily turns to the bliss {sukha} of this meditation, jhāna, for its exceedingly sweet and named "alluring". Thus (through mindfulness and through the state of being completely conscious) one is able to remove joy {pīti} and acquires facility in this meditation, jhāna.

SIMILE OF THE CALF

Again, joy {pīti} and bliss {sukha} are intimate. So, understanding mindfulness and the state of being completely conscious one dwells on the object in bliss {sukha} separate from joy {pīti}. It is like a calf following its mother. Unless someone holds it back by the ears, it will follow its mother with its head against her side. One understands bliss {sukha} that is separate from joy {pīti}, conjoined with mindfulness, and the state of being completely conscious, and dwells on the object of concentration.

1On the contrary, if one does not understand, one re-enters joy {pīti} and partakes of deterioration in concentration. For the acquiring of mastery over the medita- tion {jhāna) factors, mindfulness and the state of being completely conscious are taught. Thus equanimity, mindfulness and the state of being completely conscious are accomplished. Therefore, it is said "abides in equanimity, mindful and completely conscious, experiencing in the body that bliss {sukha}".

Q. What is mental bliss? A. Bliss experienced in mind is mental bliss. It comes from mental contact. This is the meaning of mental bliss. This is called "bliss".

Q. What is "body" ?

The perception-group, formations-group and cons- ciousness-group — these are called "body".

"Experiencing in the body that bliss {sukha}" means to acquire ease of body.

Q. Then, why is it said that there is no joy {pīti} in this bliss {sukha} and that it is not experienced in the body?

(This is trying to explain corrupt SN 48.40 which makes no sense)

A. In the third meditation, jhāna, the faculty of bliss {sukha} is removed. This is according to the teaching of the Blessed One which says, that in the third meditation, jhāna, the faculty of bliss {sukha} is removed.

"That bliss {sukha} of which the Noble Ones say": "Noble Ones" means the Buddha and his disciples. "Say" means to reveal, establish, explain, point out. Thus is "that bliss {sukha} of which the Noble Ones say" to be known.

Q. Why do the Noble Ones praise this state of body and not any other ?

A. In the third meditation, jhāna, although the yogin can easily dwell in pleasing bliss {sukha}, he does not hold to bliss {sukha}. The Noble Ones dwell looking beyond bliss {sukha}. This is an accomplishment of the Noble Ones. Therefore, the Noble Ones praise this excellent meditation, jhāna.

"Endowed with equanimity and mindfulness, he abides in bliss {sukha}": Equani- mity, mindfulness and bliss {sukha} have already been explained.

"Abides in the attainment of the third meditation, jhāna": It is called "third" because of the second. The third meditation, jhāna, comprises equani- mity, mindfulness, the state of being completely conscious, bliss {sukha} and unification of mind. The accomplishment of these is called (the third) meditation, jhāna. "Abides in the attainment" means that one who acquires the third meditation, jhāna, separates from one factor, fulfils five factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits.

To dwell in the heaven world means to be born in the Abode of All Lustre.

1 It is to be understood in the same way as it was taught in the first meditation, jhāna. "To dwell in the heaven world" is to dwell in that pleasant dwelling which is free from joy {pīti}. "To dwell in the heaven world" is to dwell in a manner surpassing humans.

SIMILE OF THE LOTUS POND


Seyyathāpi, bhikkhave,	just-as, *********,
uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā	(a pond with) blue or red or white ** (lotus flowers)
appekaccāni	***********
uppalāni vā padumāni vā puṇḍarīkāni vā	(some) blue or red or white ** (lotus flowers)
udake jātāni	(in the) water (they are) born,
udake saṃvaḍḍhāni	(in the) water (they) grow,
udakā-(a)nuggatāni	(in the) water (they) don't-rise-out-from,
anto nimugga-posīni.	within (the water they are) immersed-(and)-nourished.

Tāni yāva c'-aggā	{and} that as-far-as (their) tips
yāva ca mūlā	{and} as-far-as (their) roots,
sītena vārinā	cool water
abhi-sannāni pari-sannāni	over-flows, completely-drenches,
pari-pūrāni parip-phuṭāni;	completely-fills, completely-pervades;
nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā	(so that) no part (of the) entire blue or red or white ** (lotus)
{****** **}	{is un-pervaded}
sītena vārinā	(by) cool water.
apphuṭaṃ assa.	{****** **}

(entire anatomical body refrain)

Evamevaṃ kho, bhikkhave, bhikkhu	even so, monks, a monk
imameva kāyaṃ	(in) this body
Nip-pītikena sukhena	Without-rapture, (with) pleasure,
abhi-sandeti pari-sandeti	(it) flows (in), over-flows,
pari-pūreti pari-p-pharati;	completely-fills, completely-pervades;
nāssa kiñci sabbāvato kāyassa	no part (of his) entire body
{****** **}.	{is un-pervaded}
Nip-pītikena sukhena	Without-rapture, (with) pleasure,
Ap-phuṭaṃ hoti.	{****** **}.

Hence, the Buddha taught the bhikkhu thus: "Just as in a pond of blue and white lotuses, the blue, red and white lotuses are born, grow and stand in the water and are immersed in the cold water from root to neck, so this body is filled and saturated with bliss {sukha} that is free from joy {pīti}".

As the blue, red and white lotuses stand in the water, so he abides in the third meditation, jhāna. His body should be known thus: as the lotuses born in the water [420] are immersed in the water from root to neck, so he abides in the third medi- tation, jhāna, with body and mind filled and saturated with bliss {sukha} that is free from joy {pīti}.

Thus is the reward of the practice of concentration: One is reborn in the Abode of the All Lustrous. There are three kinds of rewards pertaining to the three divisions of the third meditation, jhāna, namely: higher, middling and lower. If a yogin practises the lower meditation, jhāna, he will, after his death, be reborn in the Abode of Lesser Lustre. His life-span will be sixteen aeons. If he practises the middling meditation, jhāna, he will, after his death, be reborn in the Abode of Measureless Lustre. His life-span will be thirty- two aeons. If he practises the higher meditation, he will be reborn in the Abode of All Lustre. His life-span will be sixty-four aeons

THE FOURTH MEDITATION, JHANA

sukhassa ca pahānā	Pleasure's ** abandoning,
dukkhassa ca pahānā	pain's ** abandoning,
pubbeva somanassa-domanassānaṃ atthaṅgamā	previous elation-(and)-distress disappearance,
A-dukkham-a-sukhaṃ	Neither-pain nor-pleasure
Upekkhā-sati-pārisuddhiṃ	equanimity-(and)-mindfulness-purified,
catutthaṃ jhānaṃ upasampajja viharati	fourth Jhāna (he) enters, dwells.

I consider the tribulations of the third meditation, jhāna.

Now, a yogin, having practised the third meditation, jhāna, and acquired facility therein, wishes to cause the arising of the fourth meditation, jhāna, and to transcend the third meditation, jhāna. (He thinks), "The third is coarse. The fourth is fine". He sees the tribulations of the third meditation, jhāna, and the merits of the fourth meditation, jhāna.

What are the tribulations of the third meditation, jhāna?

joy {pīti} is the hear enemy. Right concentration with bliss {sukha} is coarse. So he is not able to acquire supernormal power. The third meditation, jhāna, does not partake of distinction. Thus he sees the tribulations of the third meditation, jhāna. The merits of the fourth meditation, jhāna, consist in the over-coming of these (tribulations).

Thus the yogin, on seeing the tribulations of the third meditation, jhāna, and the merits of the fourth meditation, jhāna, meditates on the kasina sign and removes bliss {sukha} at once. After removing it he can dwell with the mind of equanimity. Thus meditating his mind quickly attains to fixed meditation, jhāna, owing to equanimity.

I will elucidate the factors of the fourth meditation, jhāna.

That yogin, "having abandoned pleasure and pain, leaving behind former joy and grief, painless, pleasureless, in the purity of equanimity-mindfulness, accomplishes the fourth meditation, jhāna, and dwells".

This is a merit of the earth kasina.

(sukhassa ca pahana)

"Having abandoned pleasure": This is the abandoning of bodily pleasure. Having abandoned "pain": This is the abandoning of bodily pain. "Leaving behind former joy and giief": Joy is the bliss {sukha} of the mental properties.

This is the leaving behind of these.

Q. It is said, "having abandoned pleasure and pain, leaving behind grief". Where were these abandoned and left behind?

A. They were abandoned and left behind at the access moments of the meditation, jhāna. The Buddha taught the removal of pain in this fourth meditation, jhāna..

Q. Where does the faculty of pain that has arisen cease entirely?

A. The Buddha taught the bhikkhus thus: "In the first meditation, jhāna, separation from sense-desires is fulfilled. There the faculty of pain which has arisen ceases entirely".

Q. Why does the faculty of pain cease entirely in the first meditation, jhāna?

A. Because of the fullness of joy {pīti}, there is bodily ease.

Because of bodily ease, the faculty of pain is ended, i.e., through transcending, it is abandoned. Therefore, in the first meditation, jhāna, the faculty of pain is removed. In the second meditation, jhāna, the faculty of grief is removed. According to the teaching of the Buddha, the removal of the faculty of grief is thus: "Where does the faculty of grief that has arisen cease entirely? Here, bhikkhus, initial.and evaluation of thought are stilled, and he abides in the attainment of the second .meditation, jhāna. Here, the faculty of grief which has arisen ceases entirely".

Why does the faculty of grief, cease in the second meditation, jhāna?

If a man has directed-thought and evaluation of thought for long, his body and mind become negligent. If his mind becomes negligent, the faculty of grief arises immediately, in the second meditation, jhāna, directed-thought and evaluation of thought are stilled. In the third meditation, jhāna, the faculty of bliss {sukha} is removed. The Buddha taught thus: "Where does the faculty of bliss {sukha} which has arisen cease entirely? Here, bhikkhus, owing to the distaste for joy {pīti}, one abides, in the attainment of the third meditation, jhāna. Here the faculty of bliss {sukha} which has arisen ceases entirely".

Q. Why does the faculty of bliss {sukha} cease in the third meditation, jhāna?

A. joy {pīti} perishes, and so, bliss {sukha} that arises depending on joy {pīti} also perishes. Therefore, in the third meditation, jhāna, the faculty of bliss {sukha} perishes.

Q. If the faculties of pain, bliss {sukha} and grief were removed in the third meditation, jhāna, why is their ending taught in the fourth meditation, jhāna ?

A. These faculties were removed in the third meditation, jhāna. The third meditation, jhāna, is an approach to the fourth meditation, jhāna. In the third meditation, jhāna, these having arisen, passed away. Therefore, their removal is taught in the fourth meditation, jhāna.

And again, "accomplishes" the "painless" and "pleasureless" means the overcoming of pain and pleasure.

Therefore, the overcoming of pain and pleasure is taught as the accomplishment of the painless and pleasureless. And again, it is because in the fourth meditation, jhāna, attainment and over- coming occur together. And again, equanimity removes the defilements immediately and entirely. The attaining to the "painless" and ^pleasureless" means that the mind does not receive and thought does not reject. This is called the attaining to the "painless" and "pleasureless".

(a-dukkham-a-sukham)

What are the salient characteristic, function, manifestation and near cause of the accomplishing of the "painless" and "pleasureless" ?

Middleness is the salient characteristic. Dwelling in a middle position is the function. Abandoning is the manifestation. Removal of joy {pīti} is the near cause.

(upekkha sati pari-suddhim)

What is the purity of. equanimity-mindfulness?

Neutrality is called equanimity. That is called equanimity. "Mindfulness" is called attentiveness, recollectedness and Right Mindfulness. These are called "mindfulness". The mindfulness that is clarified and purified by equipoise is called "purity of equanimity-mindfulness".

Q. How is mindfulness clarified and purified by equipoise?

A. Here imperturbability and non-action are fulfilled, owing to the abandoning of all defilements and owing to resemblance and closeness to that attainment. This non-action is associated with equipoise. Therefore, mindfulness reaches imperturbability and fulfils impassivity. Therefore, this mindfulness is equanimity and acquires clarity and purity.

"Fourth": This means that because of the third, the fourth is fulfilled. "Accomplishes the meditation": This refers to the equanimity-mindfulness and unification of mind of the fourth meditation, jhāna. This is the meaning of "accomplishes the meditation". "Accomplishes" and "dwells": One separates from one factor, fulfils three factors, three kinds of goodness and ten characteristics, and is associated with twenty-two merits. Thus one abides in the attainment of the fourth meditation, jhāna. The reward of this (meditation) is rebirth in the heaven world. The merit of this causes rebirth in the Abode of Great Fruition.

This was taught fully before. "To dwell in the heaven world": This is to dwell in a manner surpassing humans. This is to dwell in the bliss {sukha} of equanimity. This is called dwelling in the heaven world.

SIMILE OF THE WHITE CLOTH

Seyyathāpi, bhikkhave,	Just-as, *********,
puriso odātena vatthena sa-sīsaṃ	(a) man (in) white cloth (from his)-head-(on down)
pārupitvā nisinno assa;	wrapped-up-inside (while) sitting ****;
nāssa kiñci sabbāvato kāyassa	(so that) no part (of his) entire body
odātena vatthena ap-phuṭaṃ assa.	(that the) white cloth (is) not-pervading ****.

(entire anatomical body refrain)

Evamevaṃ kho, bhikkhave, bhikkhu	even so, monks, a monk
imameva kāyaṃ	in this body
parisuddhena cetasā pari-y-odātena	(his) clean/purified mind, completely-white/[& bright],
pharitvā nisinno hoti;	pervades (as he) sits ****;
nāssa kiñci sabbāvato kāyassa	(there is) no part (of his) entire body
parisuddhena cetasā pari-y-odātena	(that the) purified mind, completely-bright,
apphuṭaṃ hoti.	{is} not-pervading ****.

Therefore the Blessed One taught the bhikkhus thus: "As a man might sit down and cover his body with a white cloth from head to foot, in such a way that no part of his body is left uncovered, so a bhikkhu covers his body and limbs with purified mindfulness, in such a way that no part of him is not covered with purified mindfulness".

(Anatomical body alert!)

Note the use of “body and mind” for fourth jhana in the following paragraph. He clearly doesn’t mean “mind and mind”. And the simile of the white cloth he explains as completely protecting the meditator from heat, cold, physical discomfort. So “body and mind” is part of the simile, but the fact that he compares to the 4th jhāna having imperturbable qualities, and that he uses “fills the body” outside of the simile, it’s hard to imagine it’s a “body of mental aggregates” that’s being referred to here. The “bliss of equanimity that fills his body” is outside of the simile, so it’s talking about the yogi literally. “bliss” can’t mean his usual “pīti” since that dropped out of 3rd jhāna, and the word “kāya” doesn’t appear in the 4th jhāna formula, so body must mean anatomical body here.

The yogin is like a man who has covered himself with a white cloth. Freed from all subtle defilements, he dwells in the fourth meditation, jhāna. Thus should it be known. As the man who covers his body from head to foot with a white cloth is protected from extremes of heat and cold, experiences an even temperature and is undisturbed in body and mind, so that yogin who enters the fourth meditation, jhāna, experiences neither pain nor pleasure. This is the bliss of equanimity. With it he fills his body.

Thus is the merit of concentration: One is reborn in the Abode of Great Fruition. A commoner who practises the fourth meditation, jhāna, will, after his death, be reborn in the Abode of Great Fruition. If his mind dislikes effort, he will be reborn in the Abode of the Unconscious. His life-span will be fifty aeons.

If the yogin is a recluse, he will be reborn in the Abode of Great Fruition, or in one of the five Pure Abodes.

Such are the retributory fruits of this meditation, jhāna.

Q. Why are the lower, middling and upper (meditation, jhānas) and the partaking of distinction of the fruition-ground taught in the third and not in the fourth meditation, jhāna!

A. There are differences of "coarse" and "fine", according to result, in the third meditation, jhāna. Therefore, the excellence of the fruition- ground is taught through the partaking of distinction. In the fourth medita- tion, jhāna, the yogin reaches the limit of the partaking of distinction. Outside this there is no other partaking of distinction. Therefore, there is no partaking of distinction of the fruition-ground.

THE SPHERE OF THE INFINITY OF SPACE

sabbaso rūpa-saññānaṃ samatikkamā	(with) complete [physical] form-perceptions transcending,
Paṭigha-saññānaṃ atthaṅgamā	(with) resistance-perceptions disappearance,
nānatta-saññānaṃ a-manasikārā	(and) diversity-perceptions; non-attention (to them),
‘an-anto ākāso’ti	[perceiving,] 'In-finite space,'
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	Space-infinitude-dimension, (he) enters, dwells.

I consider the tribulations of the fourth meditation, jhāna.

Now, the yogin who has acquired boundless happiness in the fourth meditation, jhāna, wishes to enjoy the space-concentration and to transcend the realm of form. He considers thus: "Concentration of form is coarse; space- concentration is fine". That yogin sees the tribulations of form and the merits of space-concentration.

What are the tribulations of form? There are many (tribulations) such as the taking up of sticks and weapons, beating, quarrelling, slander, lying, maiming and the like. There are many sufferings such as pain of the eye and other bodily ills, cold and heat, hunger and thirst. These are the severe trials of the sensuous form.

What are the tribulations of the fourth meditation, jhānal

The depending on form objects has satisfaction for near enemy. It is called coarse. One who is attached to form and delights in it cannot partake of distinction. But depending on space, one liberates oneself peacefully. In this concentration one fulfils the gross. Thus the yogin sees the tribulations of the fourth medi- tation, jhāna, in form. The merits of space-concentration consist of the over- coming of these.

I have considered the troubles of the fourth meditation, jhāna. And now I show how to enter the concentration of the sphere of the infinity of space.

That yogin having seen form and the great tribulations thereof and the merits of space-concentration, rises from that (form) concentration, abandons the earth kasina, the earth sign and practises space-concentration.

He should dwell on space regarding it as an infinite object. If he meditates thus, he quickly completes the destruction of the earth sign and his mind rises out of the earth sign and goes beyond the earth sign to space. Through the acquisition of facility in the perception of the sphere of the infinity of space he attains to fixed meditation, jhāna.

STED formula for infinite space

That yogin "by passing entiiely beyond perception of form, by the dis- appearance of the perception of impact, by being freed from attention to perceptions of diversity, thinking, 'Infinite is space', enters into and abides in the sphere of infinite space.

(sabbaso)

"Entirely" means without remainder.

(rupa sannanam samatikkama)

"By passing beyond perception of form": What is perception of form? The perception, the perceiving, the state of having perceived pertaining to one who dwells in the concentration of the form-element — these are called perception of form.

"Passing beyond" means the surpassing of this. [421]

(This is definitively saying the mind is divorced from 5 sense faculties)

(The previous section on surmounting rupa, form, also essentially said that, but without specifying what the mind is doing)

(patiga sannanam atthangama)

"By the disappearance of the perception of impact":

What is the perception of impact?

The perception of visible objects, of sounds, of odours, of flavours, and of tangibles — these are called the perception of impact.

"Disappearance" means the ending of these various kinds of (impact-) perception.

(nanatta sannanam a-manasi-kara)

"By being freed from attention to perceptions of diversity":

What are perceptions of diversity? The perception, the perceiving, the state of having perceived pertaining to one who has not attained to concentration and who is endowed with the mind element and the conscious- ness element — these are called perceptions of diversity. "Freed from attention to perceptions of diversity" means that one is freed from attending to these perceptions of diversity.

Q. Why is it that only the surpassing of perception is taught and not the surpassing of feeling, formations and consciousness ?

A. If a man passes beyond perception of form, he passes beyond all the others; and if a man is not freed from perception of form, his mind is not capable of passing beyond the others. Hence the Blessed One taught the surpassing of perception of form with the intention of setting forth the surpassing of all form-objects, because all (form) objects of concentration are dependent on perception.

(here he explicitly says four jhānas, the mind is still sensitive to 5 faculties)

Q. If that does not happen (i.e., if he does not transcend the perception of form) is there or is there not perception of impact and diversity?

A. There is the perception of impact and diversity in form concentration, because these are removed (later).

Q. Why does he not proceed further in that concentration?

A. He dislikes form, therefore, he does not remove (these perceptions) in that (concentration). This is according to the teaching of the Buddha which says that, owing to the non-removal of these (perceptions of impact) in that (form concentration), sound is a thorn to one entering the first medi- tation, jhāna.

(did not see nor hear those five hundred carts)

Thus disliking form, he goes further. He destroys them here. Therefore, he attains to the imperturbability of the formless attainment and the peacefulness of liberation. Alaia Kalama and Uddaka Ramaputta when they entered the formless attainment, did not see nor hear those five hundred carts passing and repassing.

Therefore, it is taught as the destruction of the (sense) spheres; and thus, surpassing of all form perception is taught as the destruction of the form states and the perception of impact. "By being freed from attention to perceptions of diversity" means the destruction of the sense states. Again, the surpassing of all form perception is taught as the attainment of the realm of the formless. The disappearance of the perception of impact is taught as the destruction of the outer disturbance to that concentration (of the formless) and the purification of imperturbability. "Freed from attention to perceptions of diversity" is taught as destruction of the inner disturbance to that concentration and the purification of the peacefulness of liberation.

Q. "The sphere of infinite space": What is space?

A. It is the sphere of space, the element of space and vacuity.

That which is untouched by the four primaries — this is called vacuity. When a man tranquillizes the mind by means of the perception of limitless space, it is said that he thinks, "Infinite is space". Infinite space means the entering into limitless space. The mind and the mental properties which enter space are called "sphere of space". What is "sphere of space"? Boundlessness is the nature of space. This boundless nature is the "sphere of space". This is taught as the meaning of space. As dwelling in heaven is called heaven, so (dwelling in) the concentration of the sphere of space is called "sphere of space". "Enters into and abides in the sphere of infinite space" means that he acquires the concentration of the sphere of infinite space, passes beyond all form objects, fulfils three factors, three kinds of goodness and ten characteris- tics, is associated with twenty-two merits and dwells peacefully in the enjoyment of the reward of concentration practice. By reason of these good qualities, he will be reborn in the sphere of infinite space, as it was fully taught before. "By these good qualities he will be reborn in (the sphere of infinite) space" means that he who practises the concentration of the sphere of space will, after his death, be reborn in the sphere of infinite space. His life-span will be two thousand aeons.

(difference between vimt. and vism. on infinite space)

[CP]: Note that nowhere in this chapter on infinite-space-dimension do they mention, "oh by the way, in the four jhānas the mind was already divorced from 5 sense faculties". Just as it is in EBT, rupa is rupa, arupa is arupa.

In Vism., after they mention that in first jhāna mind was already divorced from 5 senses, they do their best to divert your attention from that glaring problem and distract you with nonessential peripheral material.

THE CONCENTRATION OF THE SPHERE OF INFINITE CONSCIOUSNESS

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	(with) complete Space-infinitude-dimension's transcending,
An-antaṃ viññāṇanti	(perceiving,) 'In-finite consciousness,'
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	Consciousness-infinitude-dimension, (he) enters, dwells.

I consider the tribulations of the concentration of the sphere of infinite space.

Now, that yogin having acquired mastery in the practice of (the concen- tration of) the sphere of infinite space wishes to cause the arising of the concen- tration of the infinite consciousness kasina and to transcend the infinite space kasina. Considering the concentration of (the sphere of) space as coarse, he sees the fineness (of the concentration) of the sphere of infinite consciousness. And again, he sees the tribulations of the sphere of infinite space and the merits of the sphere of infinite consciousness.

What are the tribulations of the sphere of infinite space ?

This concentration has form for near enemy. The object of the concentration of the sphere of infinite space is gross, and the perception of impact and the perceptions of diversity have not yet broken away from each other. Here, owing to attachment, the yogin is not able to partake of distinction. Thus he sees the tribulations of the concentration of the sphere of infinite space. The merits of the consciousness kasiria lie in the overcoming of these.

I show infinite consciousness.

That yogin, having seen the severe troubles of the concentration of the sphere of infinite space and the merits of the sphere of infinite consciousness, should consider the sphere (of infinite consciousness) as calm, and steadily attend to the arising of the consciousness which proceeds spreading through space with the thought, "Infinite is consciousness". Thus his mind is held in the perception of the sphere of infinite consciousness. Thus he meditates and in no long time the mind rises out of the perception of the sphere of infinite space, and passes into the sphere of infinite consciousness. In this perception of the sphere of infinite consciousness, the mind attains to fixed meditation, jhāna.

Thus "passing entirely beyond the sphere of infinite space, that yogin, thinking, 'Infinite is consciousness', enters into, and abides in the sphere of infinite consciousness". "Entirely" means without remainder. "Passing beyond the sphere of infinite space" means the passing beyond the sphere of infinite space. "Passing beyond" means to go rightly beyond. This is called "passing entirely beyond the sphere of infinite space". "Infinite space": "He attends to that consciousness as infinite with which space is filled".

Q. Among the form and formless states, which are infinite?

A. Only formless states are infinite, because there are no bounds to the formless, and because they cannot be held. And again, space is limitless. Therefore, it is called infinite. The word "infinite" (ananta) means infinite (ananta). Thus, the word "infinite" is used. So is the word consciousness. "Abides in the sphere" means abides in the sphere of infinite consciousness. The mind and the mental properties are called the sphere of infinite conscious- ness.

What is the "sphere of infinite consciousness" ?

It is boundless con- sciousness. This is called "the sphere of infinite consciousness". As dwelling in heaven is called heaven, so (dwelling in) the concentration of infinite con- sciousness is called the sphere of infinite consciousness. When this conscious- ness is held in concentration, it is called "the sphere of infinite consciousness".

Enters into and abides in the sphere of infinite consciousness

means that he surpasses the spatial object in that concentration of the sphere of infinite consciousness. He fulfils three factors, three kinds of goodness, ten characteris- tics and is associated with twenty-two merits, and dwells peacefully in the enjoyment of the reward of concentration-practice. By reason of these good qualities, he will be reborn in the sphere of infinite consciousness. This was fully taught before.

Thus is the merit of the practice (of the concentration) of the sphere of infinite consciousness. A man who practises the concentration of infinite consciousness will, after his death, be reborn in the sphere of infinite conscious- ness. His life-span will be four thousand aeons.

(The exposition of) the sphere of infinite* consciousness has ended,

THE SPHERE OF NOTHINGNESS

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	(with) complete consciousness-infinitude-dimension's transcending
N-atthi kiñcīti	(perceiving,) 'There-is nothing,'
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	Nothingness-dimension, (he) enters, dwells.

I consider the tribulations of the sphere of infinite consciousness.

Now, that yogin, having acquired mastery in the practice of the concen- tration of the sphere of infinite consciousness, wishes to cause the arising of the concentration of the sphere of nothingness, and to transcend the sphere of infinite consciousness.

Again, he considers thus: "The concentration of the sphere of infinite consciousness is coarse; the concentration of the sphere of nothingness is fine". And he sees the tribulations of the sphere of infinite consciousness and the merits of the concentration of the sphere of nothingness.

What are the tribulations of the concentration of the sphere of infinite consciousness ? This concentration has space for near enemy. The consciousness object is coarse. Here, the yogin, owing to attachment, is not able to partake of distinction through the considering of infinite perception. The merits of the sphere of nothingness lie in the overcoming of these. That yogin, having seen the tribulations of the sphere of infinite consciousness and the merits of the sphere of nothingness, rises out of the sphere of infinite consciousness peacefully, does not proceed along that consciousness again, does not reflect on it again and puts away that consciousness. Seeing the freedom of the sphere of nothingness, he wishes to attain to it, and considering thus he quickly rises out of consciousness perception. Owing to the perception of the sphere of nothingness, he attains to fixed meditation, jhāna. Passing entirely beyond the sphere of infinite consciousness, that yogin, thinking, "There is nothing whatsoever", enters into and abides in the sphere of nothingness.

"Entirely" means without remainder.

"Passing beyond the sphere of infinite consciousness" means to go rightly beyond consciousness. This is called "passing entirely beyond the sphere of infinite consciousness".

"Nothingness" means that he does not practise (consciousness concentration) again; does not discern again; goes out of that consciousness (sphere), and sees only nothingness. Thus should nothingness be known.

"Sphere (of nothing- ness)" : The mind and the mental properties which enter the sphere of nothing- ness, are called "sphere of nothingness".

What is the sphere of nothingness?

That which is without the nature of consciousness and empty. The sphere of nothingness is taught as "holding to nothing*'.

"Enters into the sphere" means "attains to the concentration of the sphere of nothingness".

"Enters into and dwells": He attains to the concentration of (the sphere of) nothing- ness, passes beyond the consciousness object, fulfils three factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits, and dwells peacefully in the enjoyment of the reward of concentration. By reason of these good qualities, he is reborn in the sphere of nothingness. This was fully taught before. The merit by which a man is reborn in the sphere of nothingness is thus: He who practises the concentration of the sphere of nothingness will be reborn, after his death, in the sphere of nothingness. His life-span will be six thousand aeons.

(The exposition of) the concentration of the sphere of nothingness has ended.

THE SPHERE OF NEITHER PERCEPTION NOR NON-PERCEPTION

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	(with) complete Neither-perception-nor-non-perception-dimension's transcending,
Saññā-vedayita-nirodhaṃ upasampajja viharati	Perception-feeling-cessation, (he) enters, dwells

I consider the tribulations of the sphere of nothingness.

Now, the yogin having acquired mastery in the practice of concentration of the sphere of nothingness wishes to cause the arising of the concentration of neither perception nor non-perception, and to transcend the sphere of nothingness. He considers thus: "The sphere of nothingness is coarse; the sphere of neither perception nor non-perception is fine". And again, he sees the tribulations of the sphere of nothingness and the merits of the sphere of neither perception nor non-perception. [422]

What are the tribulations of the sphere of nothingness ?

It has consciousness for near enemy. It is accom- panied by coarse perception. Therefore it is gross. Owing to attachment to it one does not partake of distinction. Thus he sees the tribulations of the sphere of nothingness. The merits of the sphere of neither perception nor non-percep- tion lie in the overcoming of these. And again, this perception is a disease, a boil, a thorn. Non-perception — this is right, tranquil and lofty. Thus he sees the sphere of neither perception nor non-perception. And having seen the sphere of nothingness, having entered it and having reflected upon it, that yogin practises the other concentration by causing calmness to arise out of the solitude of the sphere of nothingness. Meditating thus he passes out of the perception of the sphere of nothingness in no long time, and attains to fixed meditation, jhāna, in the sphere of neither perception nor non-perception.

I will show the sphere of neither perception nor non-perception.

"Passing entirely beyond the sphere of nothingness, that yogin enters into and dwells in the sphere of neither perception nor non-perception".

"Entirely" means without remainder.

"Passing beyond the sphere of nothingness" means the surpassing of the sphere of nothingness and the going beyond it, rightly. This is called "passing entirely beyond the sphere of nothingness".

"Neither perception nor non-perception": He, practises the other concentra- tion by causing calmness to arise out of the solitude of the sphere of nothingness. This is called the sphere of neither perception nor non-perception.

"Sphere of neither perception nor non-perception": The mind and the mental properties which enter the sphere of neither perception nor non-perception are called the sphere of neither perception nor non-perception. What is the meaning of "sphere of neither perception nor non-perception"? Through the removal of coarse perception, he is endowed with non-perception. Through there being a remainder of fine perception, he enters the sphere of neither perception nor non-perception. Thus should "sphere" and "neither perception nor non-perception" be understood.

"Enters into and abides": He attains to the concentration of the sphere of neither perception nor non-perception, passes beyond the sphere of nothingness, fulfils three factors, three kinds of goodness and ten characteristics, is associated with twenty-two merits and dwells in the enjoyment of the reward of concentration practice. By reason of these good qualities, he will be reborn in the sphere of neither perception nor non-percep- tion. This was fully taught before. "By reason of these good qualities he will be reborn in the sphere of neither perception nor non-perception" means that he who practises the concentration of neither perception nor non-perception will be reborn, after his death, in the sphere of neither perception nor non-perception. His life-span will be eighty-four thousand aeons.

Q. Why is this called "sphere of neither perception nor non-perception", and not "sphere of the infinity of consciousness" ?

A. He separates from the attachment to infinitude and causes the arising of subtle perception. Therefore, he does not attain to the sphere of the infinity of consciousness.

(This seems to be saying, one can not do insight in this attainment without emerging from it first)

Q. Why are the cankers not destroyed through this concentration?

A. If a man separates himself from gross perception, he will not be able to see the Path. And again this concentration is exceedingly fine. So he cannot discern the nature of neither perception nor non-perception. Therefore he is not able to destroy the cankers.

(The exposition of the) sphere of neither perception nor non-perception has ended.

MISCELLANEOUS TEACHINGS

.
.

I further elucidate the meaning of the above.

(speech ceasing in first jhāna)

Q. What are the miscellaneous teachings in the field of concentration?

A. Stoppage of sounds; overturning; rising; transcending; access; directed-thought; feeling; uncertainty. "Stoppage of sounds": In the first meditation, jhāna, speech is stopped. On entering the fourth meditation, jhāna, the yogin stops breathing.

Gradual stoppage of sounds: When the yogin enters into concentration, he hears sounds, but he is not able to speak because the faculty of hearing and that of speech are not united. To a man who enters form concentration {four jhānas}, sound is disturbing. Hence the Buddha taught: "To a man who enters meditation, jhāna, sound is a thorn".

"Overturning":

4 A man, concentrating on the earth kasina develops earth perception through non-earth perception.

Q. If that be so, does he not fulfil "overturning" ? A. This earth perception should be known as that perception. It differs from the four kinds of overturning of perception. Therefore, it does not fulfil "overturning".

(body pain and 5 hindrance can knock you out of jhānas)

"Rising":

The rising from concentration is conditioned by five causes, namely, painfulness of posture; many bonds; arising of hindrances; unequal skill; and inclination.

(but pain and sound can't knock you out of formless attainments!)

When a man enters formless concentration, he does not "rise" owing to "many bonds", because he dwells in imperturbability. If he enters the attainment of dissolution and the attainment of fruition, he can "rise" through previous action and not through any other cause.

"Transcending":

In transcending there are two kinds, namely, transcending the factor and transcending the object.

To pass from form meditation, jhāna, to form meditation, jhāna, is called "transcending the factor". To pass from form meditation, jhāna, to formless concentration, and from formless concentration to formless concentration is called "transcending the object".

"Access"

is the access of all meditation, jhāna. It consists of five factors.

"directed-thought":

In the second meditation, jhāna, and the others through continued suppression, the state that is without directed-thought and evaluation of thought is fulfilled.

"Feeling":

In the fourth meditation, jhāna, and the others, through continued suppression, the state that is with equanimity arises without extremes.

"Uncertainty" :

Owing to this, one does not remove the hindrances of sense-desires and the others, and abides in the sphere of neither perception nor non-perception. This is called "with remainder". It is as if, fearing a poisonous snake, a man were to climb up a tree.

There are four kinds of men who cannot enter into concentration. They, surely, will be reborn in states of woe. Without cause they commit the five immediately effective deeds.

They are of perverted vision.

(The exposition of) Miscellaneous teachings has ended.

(The exposition of) the earth kasina has been concluded.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Vimt. Jhāna

Vimt: Vimuttimagga, earth kasina, 4 jhānas and 4 arūpa.

section right before 1st jhāna description

PROTECTING THE SIGN

TEN WAYS

(TEN WAYS in detail)

SIMILE OF THE HORSE-CHARIOT

SIMILE OF THE INKED-STRING

REASONS FOR TREATING LUST AND DEMERIT SEPARATELY

(J1: vivicceva kamehi)

SEPARATION FROM DEMERITORIOUS STATES

(J1: vivicca akusalehi dhammehi)

DIFFERENCE BETWEEN LUST AND DEMERIT

(V&V: Vitakka and Vicāra)

What is directed-thought?

Q. What is evaluation of thought?

( Q. What are the salient characteristic...)

Difference betwen vitakka and vicāra

SIMILES OF THE BELL ETC.

SIMILES OF THE BIRD ETC.

{Do jhāna while walking}

{V&V is coarser version of S&S + dhamma-vicaya-bodhi-anga}

SOLITUDE

JOY {pīti} AND BLISS {sukha}

{six kinds of joy {pīti}}

FIVE KINDS OF JOY {Pīti}

BLISS {sukha}

FIVE KINDS OF bliss {sukha}

DIFFERENCES BETWEEN joy {pīti} AND bliss {sukha}

FIRST MEDITATION (JHANA)

FIVE HINDRANCES

(Anuruddha didn't sleep much)

FIVE FACTORS

SIMILES OF CHARIOT AND ARMY

THREE KINDS OF GOODNESS

TEN CHARACTERISTICS

TWENTY-FIVE BENEFITS

SIMILE OF THE BATH-ATTENDANT

(Explicit: Anatomical Body description here!)

(Questioner is confused by Abhidhamma redefinition of Kāya just like everyone else)

THREE KINDS OF REBIRTH

SECOND JHĀNA

THE SIMILE OF THE YOUNG COW

(vitakka vicara vupasama)

(ajjhattam sampasadam)

(cetaso ekodi-bhavam)

(samadhijam piti sukham)

SIMILE OF THE POOL OF WATER

THE THIRD MEDITATION, JHANA

(pitiya ca viraga)

(upekkhako ca viharati)

There are eight kinds of equanimity:

3 kinds of equanimity

SIMILE OF THE CALF

(This is trying to explain corrupt SN 48.40 which makes no sense)

SIMILE OF THE LOTUS POND

THE FOURTH MEDITATION, JHANA

What are the tribulations of the third meditation, jhāna?

(sukhassa ca pahana)

(a-dukkham-a-sukham)

(upekkha sati pari-suddhim)

SIMILE OF THE WHITE CLOTH

(Anatomical body alert!)

THE SPHERE OF THE INFINITY OF SPACE

STED formula for infinite space

(sabbaso)

(rupa sannanam samatikkama)

(This is definitively saying the mind is divorced from 5 sense faculties)

(patiga sannanam atthangama)

(nanatta sannanam a-manasi-kara)

(here he explicitly says four jhānas, the mind is still sensitive to 5 faculties)

(did not see nor hear those five hundred carts)

(difference between vimt. and vism. on infinite space)

THE CONCENTRATION OF THE SPHERE OF INFINITE CONSCIOUSNESS

THE SPHERE OF NOTHINGNESS

THE SPHERE OF NEITHER PERCEPTION NOR NON-PERCEPTION

(This seems to be saying, one can not do insight in this attainment without emerging from it first)

MISCELLANEOUS TEACHINGS

. . I further elucidate the meaning of the above.

.
.

I further elucidate the meaning of the above.