4👑☸Vism. catuttha-j-jhāna-kathā

(3rd jhana STED formula gloss)

	---
	153
ettāvatā ca panesa pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti, tatiyaṃ jhānaṃ upasampajja viharatīti (dī. ni. 1.230; dha. sa. 163).	And at this point, “With the fading away of happiness as well he dwells in equanimity, and mindful and fully aware, he feels bliss with his body; he enters upon and dwells in the third jhāna, on account of which the Noble Ones announce: ‘He dwells in bliss who has equanimity and is mindful’ (Vibh 245),
evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ tatiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.	and so he has attained the third jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.

(gloss: pītiyā ca virāgā)

♦ 83.	154
tattha pītiyā ca virāgāti	Herein, with the fading away of happiness as well (pītiyā ca virāgā):
virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā.	fading away is distaste for, or surmounting of, happiness of the kind already described.
ubhinnaṃ pana antarā casaddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicārānaṃ vūpasamaṃ vā.	But the words “as well” (ca) between the two [words pītiyā and virāgā] have the meaning of a conjunction;44 they conjoin [to them] either the word “stilling” or the expression “the stilling of applied and sustained thought” [in the description of the second jhāna].
tattha yadā vūpasamameva sampiṇḍeti, tadā “pītiyā ca virāgā kiñca bhiyyo vūpasamā cā”ti evaṃ yojanā veditabbā.	Herein, when taken as conjoining “stilling” the construction to be understood is “with the fading away and, what is more, with the stilling, of happiness.
imissā ca yojanāya virāgo jigucchanattho hoti,	” With this construction “fading away” has the meaning of distaste;
tasmā “pītiyā jigucchanā ca vūpasamā cā”ti ayamattho daṭṭhabbo.	so the meaning can be regarded as “with distaste for, and with the stilling of, happiness.
yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā “pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamā”ti evaṃ yojanā veditabbā.	” But when taken as conjoining the words “stilling of applied and sustained thought,” then the construction to be understood is “with the fading of happiness and, further, with the stilling of applied and sustained thought.
imissā ca yojanāya virāgo	” With this construction “fading away”
samatikkamanattho hoti,	has the meaning of surmounting;
tasmā “pītiyā ca samatikkamā vitakkavicārānañca vūpasamā”ti ayamattho daṭṭhabbo.	so this meaning can be regarded as “with the surmounting of happiness and with the stilling of applied and sustained thought.”

	155
♦ kāmañcete vitakkavicārā dutiyaj-jhāneyeva vūpasantā,	Of course, applied and sustained thought have already been stilled in the second jhāna, too.
imassa pana jhānassa magga-paridīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ.	However, this is said in order to show the path to this third jhāna and in order to recommend it.
vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati,	For when “with the stilling of applied and sustained thought” is said,
nūna vitakkavicāravūpasamo maggo imassa jhānassāti.	it is declared that the path to this jhāna is necessarily by the stilling of applied and sustained thought.
yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ	And just as, although mistaken view of individuality, etc., are not abandoned in the attaining of the third noble path [but in the first], yet when it is recommended by describing their abandonment thus,
“pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā”ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88)	“With the abandoning of the five lower fetters” (A I 232), [160]
evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti,	then it awakens eagerness in those trying to attain that third noble path—
tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti.	so too, when the stilling of applied and sustained thought is mentioned, though they are not actually stilled here [but in the second], this is a recommendation.
tenāyamattho vutto “pītiyā ca samatikkamā vitakkavicārānañca vūpasamā”ti.	Hence the meaning expressed is this: “With the surmounting of happiness and with the stilling of applied and sustained thought.”

(gloss: upekkhako ca viharatī)


♦ 84.	156
upekkhako ca viharatīti	He dwells in equanimity:
ettha upapattito ikkhatīti upekkhā.	it watches [things] as they arise (UPApattitoIKKHATI), thus it is equanimity (upekkhā—or onlooking);
samaṃ passati,	it sees fairly,
apakkhapatitā hutvā passatīti attho.	sees without partiality (a-pakkha-patita), is the meaning.
tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyaj-jhāna-samaṅgī upekkhakoti vuccati.	A possessor of the third jhāna is said to “dwell in equanimity” since he possesses equanimity that is clear, abundant and sound.

(10 kinds of upekkha)


♦ upekkhā pana dasa-vidhā hoti	Equanimity is of ten kinds;
chaḷ-aṅg-upekkhā, brahma-vihār-upekkhā,	six-factored equanimity, equanimity as a divine abiding,
bojjhaṅg-upekkhā, vīriy-upekkhā,	equanimity as an enlightenment factor, equanimity of energy,
saṅkhār-upekkhā, vedan-upekkhā,	equanimity about formations, equanimity as a feeling,
vipassan-upekkhā, tatra-majjhatt-upekkhā,	equanimity about insight, equanimity as specific neutrality,
jhān-upekkhā, pāri-suddh-upekkhā'ti.	equanimity of jhāna and equanimity of purification.

(upekkha in someone with no cankers)


	157
♦ tattha yā “idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno”ti (a. ni. 6.1)	Herein, six factored equanimity is a name for the equanimity in one whose cankers are destroyed.
evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā,	It is the mode of non-abandonment of the natural state of purity when desirable or undesirable objects of the six kinds come into focus in the six doors described thus:
ayaṃ chaḷaṅgupekkhā nāma.	“Here a bhikkhu whose cankers are destroyed is neither glad nor sad on seeing a visible object with the eye: he dwells in equanimity, mindful and fully aware” (A III 279).

(upekkha as brahma vihara )


	158
♦ yā pana “upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī”ti (dī. ni. 1.556; ma. ni. 1.77)	Equanimity as a divine abiding is a name for equanimity consisting in the mode of neutrality towards beings described thus:
evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.	“He dwells intent upon one quarter with his heart endued with equanimity” (D I 251).

(upekkha as bojjhanga)

	159
♦ yā “upekkhāsambojjhaṅgaṃ bhāveti vivekanissitan”ti (ma. ni. 1.27)	Equanimity as an enlightenment factor is a name for equanimity consistingin the mode of neutrality in conascent states described thus:
evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.	“He develops the equanimity enlightenment factor depending on relinquishment” (M I 11).

(upekkha, viriya and nimitta )

	160
♦ yā pana “kālenakālaṃ upekkhānimittaṃ manasikarotī”ti (a. ni. 3.103)	Equanimity of energy is a name for the equanimity otherwise known asneither over-strenuous nor over-lax energy described thus:
evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.	“From time to time he brings to mind the sign of equanimity” (A I 257).

(upekkha as sankhara )

	161
♦ yā “kati saṅkhārupekkhā samathavasena uppajjanti,	Equanimity about formations is a name for equanimity consisting inneutrality about apprehending reflexion and composure regarding the hindrances, etc., described thus:
kati saṅkhārupekkhā vipassanāvasena uppajjanti.	“How many kinds of equanimity about formations arise through concentration?
aṭṭha saṅkhārupekkhā samathavasena uppajjanti.	How many kinds of equanimity about formations arise through insight?
dasa saṅkhārupekkhā vipassanāvasena uppajjantī”ti (paṭi. ma. 1.57)	Eight kinds of equanimity about formations arise through concentration.
evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā gahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma.	Ten kinds of equanimity about formations arise through insight”45 (Paṭis I 64).[161]

	45
---	The “eight kinds” are those connected with the eight jhānas,
---	the “ten kinds”those connected with the four paths, the four fruitions, the void liberation, and the signless liberation.

(upekkha as vedana)


♦ yā pana “yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagatan”ti (dha. sa. 150)	Equanimity as a feeling is a name for the equanimity known as neither-pain-nor-pleasure described thus:
evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma.	“On the occasion on which a sense-sphere profitable consciousness has arisen accompanied by equanimity” (Dhs §156).

(upekkha and vipassana )

	163
♦ yā “yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī”ti (ma. ni. 3.71; a. ni. 7.55)	Equanimity about insight is a name for equanimity consisting in neutrality about investigation described thus:
evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.	“What exists, what has become, that he abandons, and he obtains equanimity” (M II 264–65, A IV 70f).


	164
♦ yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā,	Equanimity as specific neutrality is a name for equanimity consisting in the equal efficiency of conascent states;
ayaṃ tatramajjhatt-upekkhā nāma.	it is contained among the “or-whatever states” beginning with zeal (XIV.133; Dhs-a 132).


	165
♦ yā “upekkhako ca viharatī”ti (dī. ni. 1.230; dha. sa. 163)	Equanimity of jhāna is a name for equanimity producing impartiality towards even the highest bliss described thus:
evamāgatā agga-sukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhān-upekkhā nāma.	“He dwells in equanimity” (Vibh 245).


	166
♦ yā pana “upekkhā-sati-pārisuddhiṃ catutthaṃ jhānan”ti (dī. ni. 1.232; dha. sa. 165)	Purifying equanimity is a name for equanimity purified of all opposition,and so consisting in uninterestedness in stilling opposition described thus:
evamāgatā sabba-paccanīka-parisuddhā paccanīka-vūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.	“The fourth jhāna, which … has mindfulness purified by equanimity” (Vibh 245).


	167
♦ tatra chaḷ-aṅg-upekkhā ca brahma-vihār-upekkhā ca bojjhaṅg-upekkhā ca tatramajjhatt-upekkhā ca jhān-upekkhā ca pāri-suddhupekkhā ca atthato ekā, tatramajjhatt-upekkhāva hoti.	Herein, six-factored equanimity, equanimity as a divine abiding,equanimity as an enlightenment factor, equanimity as specific neutrality, equanimity of jhāna and purifying equanimity are one in meaning, that is, equanimity as specific neutrality.
tena tena avatthābhedena panassā ayaṃ bhedo.	Their difference, however, is one of position,46
ekassāpi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya.	like the difference in a single being as a boy, a youth, an adult, a general, a king, and so on.
tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅg-upekkhādayo.	Therefore of these it should be understood that equanimity as an enlightenment factor, etc., are not found where there is six-factored equanimity;
yattha vā pana bojjhaṅg-upekkhā, na tattha chaḷ-aṅg-upekkhādayo hontī'ti veditabbā.	or that six-factored equanimity, etc., are not found where there is equanimity as an enlightenment factor.


♦ yathā cetāsamatthato ekī-bhāvo,	And just as these have one meaning,
evaṃ saṅkhār-upekkhā vipassan-upekkhānampi.	so also equanimity about formations and equanimity about insight have one meaning too;
paññā eva hi sā kiccavasena dvidhā bhinnā.	for they are simply understanding classed in these two ways according to function.
	168
yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā “sappo nu kho, no”ti avalokentassa sovattikattayaṃ disvā nibbematikassa “sappo, na sappo”ti vicinane majjhattatā hoti,	Just as, when a man has seen a snake go into his house in the evening and has hunted for it with a forked stick, and then when he has seen it lying in the grain store and has looked to discover whether it is actually a snake or not, and then by seeing three marks47 has no more doubt, and so there is neutrality in him about further investigating whether or not it is a snake, [162]
evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā nāma.	so too, when a man has begun insight, and he sees with insight knowledge the three characteristics, then there is neutrality in him about further investigating the impermanence, etc., of formations, and that neutrality is called equanimity about insight.
	169
yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā	But just as, when the man has caught hold of the snake securely with theforked stick and thinks,
“kiṃ tāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyyan”ti	“How shall I get rid of the snake without hurting it or getting bitten by it?”
muñcanākārameva pariyesato gahaṇe majjhattatā hoti.	then as he is seeking only the way to get rid of it, there is neutrality in him about the catching hold of it,
evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā nāma.	so too, when a man, through seeking the three characteristics, sees the three kinds of becoming as if burning,46.
---	Avatthā—“position, occasion.” Not in PED; see CPD.
---	47
---	Sovatthika-ttaya—”three marks;” cf. XXI.

	49
iti vipassan-upekkhāya siddhāya saṅkhār-upekkhāpi siddhāva hoti.	then there is neutrality in him about catching hold of formations, and that neutrality is called equanimity about formations.
	170
iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti.	So when equanimity about insight is established, equanimity about formations is established too.
	But it is divided into two in this way according to function, in other words, according to neutrality about investigating and about catching hold.
vīriy-upekkhā pana vedan-upekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.	Equanimity of energy and equanimity as feeling are different both from each other and from the rest.

	171
♦ iti imāsu upekkhāsu jhānupekkhā idhādhippetā.	So, of these kinds of equanimity, it is equanimity of jhāna that is intended here.
sā majjhattalakkhaṇā,	That has the characteristic of neutrality.
anābhogarasā,	Its function is to be unconcerned.
abyāpārapaccupaṭṭhānā,	It is manifested as uninterestedness.
pīti-virāga-padaṭṭhānāti.	Its proximate cause is the fading away of happiness.
etthāha, nanu cāyamatthato tatramajjhattupekkhāva hoti,	Here it may be said: Is this not simply equanimity as specific neutrality in the meaning?
sā ca paṭhama-dutiyaj-jhānesupi atthi.	And that exists in the first and second jhānas as well;
tasmā tatrāpi upekkhako ca viharatīti evamayaṃ vattabbā siyā,	so this clause, “He dwells in equanimity,” ought to be stated of those also.
sā kasmā na vuttāti.	Why is it not?
aparibyattakiccato.	—[It may be replied:]
aparibyattañhi tassā tattha kiccaṃ vitakkādīhi abhibhūtattā.	Because its function is unevident there since it is overshadowed by applied thought and the rest.
idha panāyaṃ vitakka-vicāra-pītī-hi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā,	But it appears here with a quite evident function, with head erect, as it were, because it is not overshadowed by applied thought and sustained thought and happiness.
tasmā vuttāti.	That is why it is stated here.


♦ niṭṭhitā upekkhako ca viharatīti etassa	The commentary on the meaning of the clause “He dwells in equanimity” is thus completed

♦ sabbaso atthavaṇṇanā.	in all its aspects.

(gloss: sato ca sampajāno)


♦ 85.	172
idāni sato ca sampajāno'ti	Now, as to mindful and fully aware:
ettha saratī'ti sato.	here, he remembers (sarati), thus he is mindful (sata).
sampajānātī'ti sampajāno.	He has full awareness (sampajānāti), thus he is fully aware (sampajāna).
puggalena sati ca sampajaññañca vuttaṃ.	This is mindfulness and full awareness stated as personal attributes.
tattha saraṇa-lakkhaṇā sati,	Herein, mindfulness has the characteristic of remembering.
asammussanarasā,	Its function is not to forget.
ā-rakkha-paccupaṭṭhānā.	It is manifested as guarding.
asam-moha-lakkhaṇaṃ sampajaññaṃ,	Full awareness has the characteristic of non-confusion.
tīraṇarasaṃ,	Its function is to investigate (judge).
pa-vicaya-paccupaṭṭhānaṃ.	It is manifested as scrutiny.

	173
♦ tattha kiñcāpi idaṃ sati-sampajaññaṃ purimaj-jhānesupi atthi.	Herein, although this mindfulness and this full awareness exist in the earlier jhānas as well—
muṭṭhasatissa hi asampajānassa upacāramattampi na sampajjati,	for one who is forgetful and not fully aware does not attain even access,
pageva appanā.	let alone absorption—yet,
oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti,	because of the [comparative] grossness of those jhānas, the mind’s going is easy [there], like that of a man on [level] ground,
abyattaṃ tattha sati-sampajañña-kiccaṃ.	and so the functions of mindfulness and full awareness are not evident in them.
oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ.	[163] But it is only stated here because the subtlety of this jhāna, which is due to the abandoning of the gross factors, requires that the mind’s going always includes the functions of mindfulness and full awareness, like that of a man on a razor’s edge.
	174
kiñca bhiyyo, yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati,	What is more, just as a calf that follows a cow returns to the cow when taken away from her if not prevented,
evamidaṃ tatiyaj-jhānasukhaṃ pītito apanītaṃ,	so too, when this third jhāna is led away from happiness,
taṃ sati-sampajaññā-rakkhena a-rakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pīti-sampayuttameva siyā.	it would return to happiness if not prevented by mindfulness and full awareness, and would rejoin happiness.
sukhe vāpi sattā sārajjanti,	And besides, beings are greedy for bliss,
idañca atimadhuraṃ sukhaṃ,	and this kind of bliss is exceedingly sweet
tato paraṃ sukhābhāvā.	since there is none greater.
sati-sampajaññānu-bhāvena panettha sukhe asārajjanā hoti,	But here there is non-greed for the bliss owing to the influence of the mindfulness and full awareness, not for any other reason.
no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.	And so it should also be understood that it is stated only here in order to emphasize this meaning too.

(gloss: sukhañca kāyena paṭisaṃ-vedetī)


	175
♦ idāni sukhañca kāyena paṭisaṃ-vedetī'ti	Now, as to the clause he feels bliss with his body:
ettha kiñcāpi tatiyaj-jhāna-sam-aṅgino sukha-paṭisaṃ-vedanā-bhogo natthi.	here, although in one actually possessed of the third jhāna there is no concern about feeling bliss {sukha},
evaṃ santepi yasmā tassa nāma-kāyena sampayuttaṃ sukhaṃ.	nevertheless he would feel the bliss {sukha} associated with his mental-body,
yaṃ vā taṃ nāma-kāya-sampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpa-kāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃ-vedeyya.	and after emerging from the jhāna he would also feel bliss {sukha} since his material body (rūpa-kāyo) would have been affected by the exceedingly superior matter originated by that bliss associated with the mental body (nāma-kāya).
tasmā etamatthaṃ dassento sukhañca kāyena paṭisaṃvedetīti āha.	48 It is in order to point to this meaning that the words “he feels bliss with his body” are said.

(gloss: yaṃ taṃ ariyā ācikkhanti )


♦ 86.	176
idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukha-vihārī'ti	Now, as to the clause, that … on account of which the Noble Ones announce:He dwells in bliss {sukha} who has equanimity and is mindful:
ettha yaṃ-jhāna-hetu yaṃ-jhāna-kāraṇā taṃ tatiyaj-jhāna-sam-aṅgi-puggalaṃ buddhādayo ariyā	here it is the jhāna, on account of which as cause, on account of which as reason, the Noble Ones, that is to say, the Enlightened Ones, etc.,
ācikkhanti desenti	“announce, teach,
paññapenti paṭṭhapenti	declare, establish,
vivaranti vibhajanti	reveal, expound,
uttānī-karonti pakāsenti,	explain, clarify” (Vibh 259)
pasaṃsantīti adhippāyo.	that person who possesses the third jhāna—they praise, is what is intended.
kinti?	Why?
upekkhako satimā sukha-vihārī'ti.	Because “he dwells in bliss who has equanimity and is mindful.
taṃ tatiyaṃ jhānaṃ upasampajja viharatī'ti	He enters upon and dwells in that third jhāna” (taṃ … tatiyaṃ jhānaṃ upasampajja viharati)
evamettha yojanā veditabbā.	is how the construction should be understood here.


♦ kasmā pana taṃ te evaṃ pasaṃsantīti?	But why do they praise him thus?
pasaṃsārahato.	Because he is worthy of praise.
	177
ayañhi yasmā atimadhura-sukhe sukha-pāramip-pattepi tatiyaj-jhāne upekkhako,	For this man is worthy of praise since he has equanimity towards the third jhāna though it possesses exceedingly sweet bliss {sukha} and has reached the perfection of bliss,
na tattha sukhā-bhisaṅgena ākaḍḍhiyati.	and he is not drawn towards it by a liking for the bliss,
yathā ca pīti na uppajjati,	and he is mindful with the mindfulness established
evaṃ upaṭṭhita-satitāya satimā.	in order to prevent the arising of happiness {piti},
yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāma-kāyena paṭisaṃvedeti, tasmā pasaṃsāraho hoti.	and he feels with his mental body the undefiled bliss beloved of Noble Ones, cultivated by Noble Ones.
iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento	Because he is worthy of praise in this way, it should be understood, Noble Ones praise him with the words,
“upekkhako satimā sukhavihārī”ti evaṃ pasaṃsantīti veditabbaṃ.	“He dwells in bliss who has equanimity and is mindful,” thus declaring the special qualities that are worthy of praise.

	[164]
♦ tatiyan'ti	Third:
gaṇanānupubbatā tatiyaṃ,	it is the third in the numerical series;
idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ.	and it is third because it is entered upon third.

(how many factors in 3rd jhana )


	178
yaṃ pana vuttaṃ “ekaṅgavippahīnaṃ duvaṅgasamannāgatan”ti,	Then it was said, which abandons one factor, possesses two factors (§153):
ettha pītiyā pahānavasena ekaṅgavippahīnatā veditabbā.	here the abandoning of the one factor should be understood as the abandoning of happiness {piti}.
sā panesā dutiyaj-jhānassa vitakkavicārā viya appanāk-khaṇeyeva pahīyati.	But that is abandoned only at the moment of absorption, as applied thought and sustained thought are at that of the second jhāna;
tena nassa sā pahānaṅganti vuccati.	hence it is called its factor of abandoning.
	179
sukhaṃ citt-ekaggatā'ti - imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā.	The possession of the two factors should be understood as the arising ofthe two, namely, bliss and unification.
tasmā yaṃ vibhaṅge “jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā”ti (vibha. 591) vuttaṃ,	So when it is said in the Vibhaṅga, “‘Jhāna’: equanimity, mindfulness, full awareness, bliss, unification of mind” (Vibh 260),
taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ.	this is said figuratively in order to show that jhāna with its equipment.
ṭhapetvā pana upekkhā-sati-sampajaññāni nippariyāyena	But, excepting the equanimity and mindfulness and full awareness,
upanij-jhāna-lakkhaṇap-pattānaṃ aṅgānaṃ vasena duv-aṅgikamevetaṃ hoti.	this jhāna has literally only two factors qua factors that have attained to the characteristic of lighting (see §119),
yathāha — “katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti,	according as it is said, “What is the jhāna of two factors on that occasion?
sukhaṃ cittassekaggatā”ti (dha. sa. 163;vibha. 624).	It is bliss and unification of mind” (Vibh 264).
sesaṃ paṭhamajjhāne vuttanayameva.	The rest is as in the case of the first jhāna.


	48
	For consciousness-originated materiality see XX.
	30 ff.
	PATH OF PURIFICATIONPart 2: Concentration (Samādhi)156180.
	Once this has been obtained in this way, and once he has mastery in thefive ways already described, then on emerging from the now familiar third jhāna, he can regard the flaws in it thus: “This attainment is threatened by the nearness of happiness; ‘Whatever there is in it of mental concern about bliss proclaims its grossness’ (D I 37; see Ch.
	IX, n.
	20), and its factors are weakened by the grossness of the bliss so expressed.
	” He can bring the fourth jhāna to mind as quieter and so end his attachment to the third jhāna and set about doing what is needed for attaining the fourth.
	181
	When he has emerged from the third jhāna, the bliss, in other words, themental joy, appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while the equanimity as feeling and the unification of mind appear peaceful.
	Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] “now the fourth jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum.
	After that either four or five impulsions impel on that same object, [165] the last one of which is an impulsion of the fine-material sphere belonging to the fourth jhāna.
	The rest are of the kinds already stated (§74).
	182
	But there is this difference: blissful (pleasant) feeling is not a condition,as repetition condition, for neither-painful-nor-pleasant feeling, and [the preliminary work] must be aroused in the case of the fourth jhāna with neither- painful-nor-pleasant feeling; consequently these [consciousnesses of the preliminary work] are associated with neither-painful-nor-pleasant feeling, and here happiness vanishes simply owing to their association with equanimity.
	[THE FOURTH JHÁNA]183.
	And at this point, “With the abandoning of pleasure and pain and withthe previous disappearance of joy and grief he enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity” (Vibh 245), and so he has attained the fourth jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.

vism. Fourth jhana talk



Visuddhimagga	Visuddhimagga
(paṭhamo bhāgo)	(paṭhamo bhāgo)
4. pathavī-kaa-niddeso	4. pathavī-kasiṇa-niddeso

catutthajjhānakathā	[THE FOURTH JHÁNA]
♦ 87.	-
evamadhigate pana tasmiṃpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇatatiyajjhānato vuṭṭhāya “ayaṃ samāpatti āsannapītipaccatthikā, ‘yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) evaṃ vuttassa sukhassa oḷārikattā aṅgadubbalā”ti ca tattha dosaṃ disvā catutthaṃ jhānaṃ santato manasikatvā tatiyajjhāne nikantiṃ pariyādāya catutthādhigamāya yogo kātabbo.	-
	-
athassa yadā tatiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato cetasikasomanassasaṅkhātaṃ sukhaṃ oḷārikato upaṭṭhāti, upekkhāvedanā ceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgappahānāya santāṅgapaṭilābhāya ca tadeva nimittaṃ “pathavī pathavī”ti punappunaṃ manasikaroto “idāni catutthaṃ jhānaṃ uppajjissatī”ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.	-
	-
tato tasmiṃyevārammaṇe cattāri pañca vā javanāni uppajjanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ catutthajjhānikaṃ, sesāni vuttappakārāneva kāmāvacarāni.	-
	-
ayaṃ pana viseso, yasmā sukhavedanā adukkhamasukhāya vedanāya āsevanapaccayena paccayo na hoti, catutthajjhāne ca adukkhamasukhāya vedanāya uppajjitabbaṃ, tasmā tāni upekkhāvedanāsampayuttāni honti.	-
	-
upekkhāsampayuttattāyeva cettha pītipi parihāyatīti.	-
	183
ettāvatā cesa sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (dī. ni. 1.232; dha. sa. 165).	And at this point, “With the abandoning of pleasure and pain and withthe previous disappearance of joy and grief he enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity” (Vibh 245), and so he has attained the fourth jhāna,

evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ catutthaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.	which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.

♦ 88.	184
tattha sukhassa ca pahānā dukkhassa ca pahānāti	Herein, with the abandoning of pleasure and pain:
kāyika-sukhassa ca kāyika-dukkhassa ca pahānā.	with the abandoning of bodily pleasure and bodily pain.
pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe.	With the previous: which took place before, not in the moment of the fourth jhāna.
somanassa-domanassānaṃ atthaṅgamāti cetasika-sukhassa ca cetasika-dukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā, pahānā icceva vuttaṃ hoti.	Disappearance of joy and grief: with the previous disappearance of the two, that is, mental bliss (pleasure) and mental pain; with the abandoning, is what is meant.

	185
♦ kadā pana nesaṃ pahānaṃ hotīti.	But when does the abandoning of these take place?
catunnaṃ jhānānaṃ upacārak-khaṇe.	At the moment ofaccess of the four jhānas.
somanassañhi catutthaj-jhānassa upacārak-khaṇeyeva pahīyati.	For [mental] joy is only abandoned at the moment of the fourth-jhāna access,
dukkha-domanassa-sukhāni paṭhama-dutiya-tatiya-j-jhānānaṃ upacārak-khaṇesu.	while [bodily] pain, [mental] grief, and [bodily] bliss (pleasure) are abandoned respectively at the moments of access of the first, second, and third jhānas.
evametesaṃ pahānak-kamena avuttānampi indriya-vibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukha-dukkha-somanassa-domanassānaṃ pahānaṃ veditabbaṃ.	So although the order in which they are abandoned is not actually mentioned, nevertheless the abandoning of the pleasure, pain, joy, and grief, is stated here according to the order in which the faculties are summarized in the Indriya Vibhaṅga (Vibh 122).


♦ yadi panetāni tassa tassa jhānassa upacārak-khaṇeyeva pahīyanti,	But if these are only abandoned at the moments of access of the several jhānas,
atha kasmā “kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu vivicceva kāmehipi ... pe ... paṭhamaṃ jhānaṃ upasampajja viharati.	why is their cessation said to take place in the jhāna itself in the following passage: “And where does the arisen pain faculty cease without remainder? Here, bhikkhus, quite secluded from sense desires, secluded from unprofitable things, a bhikkhu enters upon and dwells in the first jhāna, which is … born of seclusion.
ettha cuppannaṃ dukkh-indriyaṃ aparisesaṃ nirujjhati.	It is here that the arisen pain faculty ceases without remainder …
kattha cuppannaṃ domanassindriyaṃ sukhindriyaṃ somanassindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati,	Where does the arisen grief faculty [cease without remainder? … in the second jhāna] … Where does the arisen pleasure faculty [cease without remainder? … in the third jhāna] … Where does the arisen joy faculty cease without remainder? [166] Here, bhikkhus, with the abandoning of pleasure and pain [and with the previous disappearance of joy and grief] a bhikkhu enters upon and dwells in the fourth jhāna, which … has mindfulness purified by equanimity.
ettha cuppannaṃ somanass-indriyaṃ aparisesaṃ nirujjhatī”ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti?	It is here that the arisen joy faculty ceases without remainder” (S V 213–15).
atisayanirodhattā.	It is said in that way there referring to reinforced cessation.
atisayanirodho hi nesaṃ paṭhamaj-jhānādīsu, na nirodhoyeva.	For in the first jhāna, etc., it is their reinforced cessation, not just their cessation, that takes place.
nirodhoyeva pana upacārakkhaṇe, nātisayanirodho.	At the moment of access it is just their cessation, not their reinforced cessation, that takes place.

	187
♦ tathā hi nānāvajjane paṭhamaj-jhān-upacāre niruddhassāpi dukkh-indriyassa ḍaṃsa-makasādi-samphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ.	For accordingly, during the first jhāna access, which has multiple adverting, there could be rearising of the [bodily] pain faculty 49 due to contact with gadflies, flies, etc. or the discomfort of an uneven seat, though that pain faculty had already ceased, but not so during absorption.
upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā.	Or else, though it has ceased during access, it has not absolutely ceased there since it is not quite beaten out by opposition.
anto-appanāyaṃ pana pīti-pharaṇena sabbo kāyo sukhok-kanto hoti,	But during absorption the whole body is showered with bliss (piti) owing to pervasion by happiness (sukha).
sukhok-kanta-kāyassa ca suṭṭhu niruddhaṃ hoti dukkh-indriyaṃ, paṭipakkhena vihatattā.	And the pain faculty has absolutely ceased in one whose body is showered with bliss, since it is beaten out then by opposition.
	49
---	“They say that with the words, ‘There could be the arising of the pain faculty,’ it is shown that since grief arises even in obtainers of jhāna, it is demonstrated thereby that hate can exist without being a hindrance just as greed can; for grief does not arise without hate.
---	Nor, they say, is there any conflict with the Paṭṭhāna text to be fancied here, since what is shown there is only grief that occurs making lost jhāna its object because the grief that occurs making its object a jhāna that has not been lost is not relevant there.
---	And they say that it cannot be maintained that grief does not arise at all in those who have obtained jhāna since it did arise in Asita who had the eight attainments (Sn 691), and he was not one who had lost jhāna.
---	So they say.
---	That is wrong because there is no hate without the nature of a hindrance.
---	If there were, it would arise in fine-material and immaterial beings, and it does not.
---	Accordingly when in such passages as, ‘In the immaterial state, due to the hindrance of lust there is the hindrance of stiffness and torpor … the hindrance of agitation, the hindrance of ignorance’ (Paṭṭh II 291), ill will and worry are not mentioned as hindrances, that does not imply that they are not hindrances even by supposing that it was because lust, etc., were not actually hindrances and were called hindrances there figuratively because of resemblance to hindrances.
---	And it is no reason to argue, ‘it is because it arose in Asita,’ since there is falling away from jhāna with the arising of grief.
---	The way to regard that is that when the jhāna is lost for some trivial reason such men reinstate it without difficulty” (Vism-mhṭ 158–59).
---
nānāvajjaneyeva ca dutiyaj-jhān-upacāre pahīnassa domanass-indriyassa yasmā etaṃ vitakka-vicāra-paccayepi kāya-kilamathe cittupaghāte ca sati uppajjati.	And during the second-jhāna access too, which has multiple advertings, there could be rearising of the [mental] grief faculty, although it had already ceased there, because it arises when there is bodily weariness and mental vexation, which have applied thought and sustained thought as their condition,
vitakka-vicārā-bhāve ca neva uppajjati.	but it does not arise when applied and sustained thought are absent.
yattha pana uppajjati, tattha vitakkavicārabhāve, appahīnā eva ca dutiyaj-jhān-upacāre vitakka-vicārāti tatthassa siyā uppatti,	When it arises, it does so in the presence of applied and sustained thought, and they are not abandoned in the second-jhāna access;
na tveva dutiyajjhāne, pahīna-paccayattā.	but this is not so in the second jhāna itself because its conditions are abandoned there.
	189
tathā tatiyaj-jhān-upacāre pahīnassāpi sukh-indriyassa pīti-samuṭṭhāna-paṇīta-rūpa-phuṭa-kāyassa siyā uppatti,	Likewise in the third-jhāna access there could be rearising of the abandoned [bodily] pleasure faculty in one whose body was pervaded by the superior materiality originated by the [consciousness associated with the] happiness.
na tveva tatiyaj-jhāne.	But not so in the third jhāna itself.
tatiyaj-jhāne hi sukhassa paccaya-bhūtā pīti sabbaso niruddhāti.	For in the third jhāna the happiness that is a condition for the [bodily] bliss (pleasure) has ceased entirely.
tathā catutthaj-jhān-upacāre	Likewise in the fourth-jhāna access
pahīnassāpi somanass-indriyassa āsannattā appanā-ppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti,	there could be re-arising of the abandoned [mental] joy faculty because of its nearness and because it has not been properly surmounted owing to the absence of equanimity brought to absorption strength.
na tveva catutthaj-jhāne.	But not so in the fourth jhāna itself.
tasmā eva ca etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatīti tattha tattha aparisesaggahaṇaṃ katanti.	And that is why in each case (§186) the words “without remainder” are included thus: “It is here that the arisen pain faculty ceases without remainder.”190.


♦ etthāha “athevaṃ tassa tassa jhānass-upacāre pahīnāpi etā vedanā idha kasmā samāhaṭā”ti?	Here it may be asked: Then if these kinds of feeling are abandoned in the access in this way, why are they brought in here?
sukha-g-gahaṇatthaṃ.	It is done so that they can be readily grasped.
yā hi ayaṃ adukkhamasukhanti ettha adukkhamasukhā vedanā vuttā,	For the neither-painful-nor-pleasant feeling described here by the words “which has neither-pain-nor-pleasure”
sā sukhumā duviññeyyā na sakkā sukhena gahetuṃ,	is subtle, hard to recognize and not readily grasped.
tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa sukhaggahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ “ayaṃ so gaṇhatha nan”ti	So just as, when a cattle-herd 50 wants to catch a refractory ox that cannot be caught at all by approaching it, he collects all the cattle into one pen [167] and lets them out one by one, and then [he says] “That is it;
tampi gāhayati, evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari.	catch it,” and so it gets caught as well, so too the Blessed One has collected all these [five kinds of feeling] together so that they can be grasped readily;
evañhi samāhaṭā etā dassetvā yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ,	for when they are shown collected together in this way, then what is not [bodily] pleasure (bliss) or [bodily] pain or [mental] joy or [mental] grief can still be grasped in this way:
ayaṃ adukkhamasukhā vedanāti sakkā hoti esā gāhayituṃ.	“This is neither-painful-nor-pleasant feeling.”191.


♦ apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā.	Besides, this may be understood as said in order to show the condition for the neither-painful-nor-pleasant mind-deliverance.
dukkhap-pahānādayo hi tassā paccayā.	For the abandoning of [bodily] pain, etc., are conditions for that,
yathāha —	according as it is said:
“cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.	“There are four conditions, friend, for the attainment of the neither-painful-nor-pleasant mind-deliverance.
idhāvuso, bhikkhu sukhassa ca pahānā ... pe ... catutthaṃ jhānaṃ upasampajja viharati.	Here, friend, with the abandoning of pleasure and pain and with the previous disappearance of joy and grief a bhikkhu enters upon and dwells in the fourth jhāna … equanimity.
ime khvāvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti (ma. ni. 1.458).	These are the four conditions for the attainment of the neither-painful-nor-pleasant mind-deliverance” (M I 296).

	192
♦ yathā vā aññattha pahīnāpi sakkāya-diṭṭhi-ādayo tatiya-maggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā.	Or alternatively, just as, although mistaken view of individuality, etc.,have already been abandoned in the earlier paths, they are nevertheless mentioned as abandoned in the description of the third path for the purpose of recommending it (cf. §155), so too these kinds of feeling can be understood 50.
---	Gopa—“cowherd (or guardian)”: not in PED.
---	as mentioned here for the purpose of recommending this jhāna.
♦ paccayaghātena vā ettha rāgadosānamatidūrabhāvaṃ dassetumpetā vuttāti veditabbā.	Or alternatively, they can be understood as mentioned for the purpose of showing that greed and hate are very far away owing to the removal of their conditions;
etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa.	for of these, pleasure (bliss) is a condition for joy, and joy for greed;
dukkhaṃ domanassassa paccayo, domanassaṃ dosassa.	pain is a condition for grief and grief for hate.
sukhādighātena cassa sappaccayā rāgadosā hatāti atidūre hontīti.	So with the removal of pleasure (bliss), etc., greed and hate are very far away since they are removed along with their conditions.

	193
♦ adukkhamasukhan'ti	Which has neither-pain-nor-pleasure:
dukkhābhāvena a-dukkhaṃ.	no pain owing to absence of pain;
sukhā-bhāvena a-sukhaṃ.	no pleasure owing to absence of pleasure (bliss).
etenettha dukkha-sukha-paṭipakkha-bhūtaṃ tatiya-vedanaṃ dīpeti,	By this he indicates the third kind of feeling that is in opposition both to pain and to pleasure,
na dukkha-sukhābhāvamattaṃ.	not the mere absence of pain and pleasure.
tatiyavedanā nāma adukkhamasukhā, upekkhātipi vuccati.	This third kind of feeling named neither-pain-nor-pleasure is also called “equanimity.”
sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā,	It has the characteristic of experiencing what is contrary to both the desirable and the undesirable.
majjhattarasā,	Its function is neutral.
avibhūtapaccupaṭṭhānā,	Its manifestation is unevident.
sukha-dukkha-nirodha-padaṭṭhānāti veditabbā.	Its proximate cause should be understood as the cessation of pleasure (bliss).


♦ 89.	194
upekkhā-sati-pārisuddhin'ti	And has purity of mindfulness due to equanimity:
upekkhāya janitasatiyā pārisuddhiṃ.	has purity of mindfulness brought about by equanimity.
imasmiñhi jhāne suparisuddhā sati,	For the mindfulness in this jhāna
yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññena.	is quite purified, and its purification is effected by equanimity, not by anything else.
tasmā etaṃ “upekkhāsatipārisuddhin”ti vuccati.	That is why it is said to have purity of mindfulness due to equanimity.
vibhaṅgepi vuttaṃ “ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā.	Also it is said in the Vibhaṅga: “This mindfulness is cleared, purified, clarified, by equanimity;
tena vuccati upekkhāsatipārisuddhī”ti (vibha. 597).	hence it is said to have purity of mindfulness due to equanimity” (Vibh 261).
yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatātiveditabbā.	[168] And the equanimity due to which there comes to be this purity of mindfulness should be understood as specific neutrality in meaning.
na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā,	And not only mindfulness is purified by it here, but also all associated states.
satisīsena pana desanā vuttā.	However, the teaching is given under the heading of mindfulness.

	195
♦ tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati.	Herein, this equanimity exists in the three lower jhānas too;
yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā,	but just as, although a crescent moon exists by day but is not purified or clear since it is outshone by the sun’s radiance in the daytime or since it is deprived of the night, which is its ally owing to gentleness and owing to helpfulness to it,
evamayampi tatramajjhatt-upekkhā-candalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā appaṭilābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti.	so too, this crescent moon of equanimity consisting in specific neutrality exists in the first jhāna, etc., but it is not purified since it is outshone by the glare of the opposing states consisting in applied thought, etc., and since it is deprived of the night of equanimity-as-feeling for its ally;
tassā ca a-parisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti.	and because it is not purified, the conascent mindfulness and other states are not purified either, like the unpurified crescent moon’s radiance by day.
tasmā tesu ekampi “upekkhāsatipārisuddhin”ti na vuttaṃ.	That is why no one among these [first three jhānas] is said to have purity of mindfulness due to equanimity.
idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā.	But here this crescent moon consisting in specific neutrality is utterly pure because it is not outshone by the glare of the opposing states consisting in applied thought, etc., and because it has the night of equanimity-as-feeling for its ally.
tassā parisuddhattā parisuddha-candalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā.	And since it is purified, the conascent mindfulness and other states are purified and clear also, like the purified crescent moon’s radiance.
tasmā idameva “upekkhāsatipārisuddhin”ti vuttanti veditabbaṃ.	That, it should be understood, is why only this jhāna is said to have purity of mindfulness due to equanimity.

	196
♦ catutthanti gaṇanānupubbatā catutthaṃ.	Fourth: it is fourth in numerical series;
idaṃ catutthaṃ samāpajjatītipi catutthaṃ.	and it is fourth because it is entered upon fourth.

yaṃ pana vuttaṃ “ekaṅgavippahīnaṃ duvaṅgasamannāgatan”ti, tattha somanassassa pahānavasena ekaṅgavippahīnatā veditabbā.	Then it was said, which abandons one factor, possesses two factors (§183);here the abandoning of the one factor should be understood as the abandoning of joy.
tañca pana somanassaṃ ekavīthiyaṃ purimajavanesuyeva pahīyati.	But that joy is actually abandoned in the first impulsions of the same cognitive series (cf. §185).
tenassa taṃ pahānaṅganti vuccati.	Hence it is called its factor of abandoning.
upekkhā-vedanā cittass-ekaggatā'ti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā.	The possession of the two factors should be understood as the arising of the two, namely, equanimity as feeling and unification of mind.
sesaṃ paṭhamajjhāne vuttanayameva.	The rest is as stated in the case of the first jhāna.
esa tāva catukkaj-jhāne nayo.	This, in the first place, is according to the fourfold reckoning of jhāna.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

Vism. catuttha-j-jhāna-kathā

Vism. Tatiya-j-jhāna-kathā

vism. Third jhana talk

(3rd jhana STED formula gloss)

(gloss: pītiyā ca virāgā)

(gloss: upekkhako ca viharatī)

(10 kinds of upekkha)

(upekkha in someone with no cankers)

(upekkha as brahma vihara )

(upekkha as bojjhanga)

(upekkha, viriya and nimitta )

(upekkha as sankhara )

(upekkha as vedana)

(upekkha and vipassana )

(gloss: sato ca sampajāno)

(gloss: sukhañca kāyena paṭisaṃ-vedetī)

(gloss: yaṃ taṃ ariyā ācikkhanti )

(how many factors in 3rd jhana )

Vism. Catuttha-j-jhāna-kathā

vism. Fourth jhana talk

Miscellaneous

simile of wood worker for MN 10, DN 22

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tatiya-j-jhāna-kathā	[THE THIRD JHÁNA]
♦ 82.	---
evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya “ayaṃ samāpatti āsannavitakkavicārapaccatthikā, ‘yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) vuttāya pītiyā oḷārikattā aṅgadubbalā”ti ca tattha dosaṃ disvā tatiyajjhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo.	---
athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato pīti oḷārikato upaṭṭhāti, sukhañceva ekaggatā ca santato upaṭṭhāti.	---
tadāssa oḷārikaṅgappahānāya santāṅgapaṭilābhāya ca tadeva nimittaṃ “pathavī pathavī”ti punappunaṃ manasikaroto “idāni tatiyajjhānaṃ uppajjissatī”ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.	---
tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ tatiyajjhānikaṃ, sesāni vuttanayeneva kāmāvacarānīti.	---
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