THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[THE FIRST JHANA]
79. At this point,'Quite secluded from sense desires, secluded from
unprofitable things he enters upon and dwells in the first jhana, which is
accompanied by applied and sustained thought with happiness and bliss
born of seclusion' (Vbh.245), and so he has attained the first jhana,
which abandons five factors, possesses five factors, is good in three
ways, possesses ten characteristics, and is of the earth kasina.
80. Herein, quite secluded from sense desires means having secluded
himself from, having become without, having gone away from, sense
desires. Now this word quite (eva) should be understood to have the
meaning of absoluteness. Precisely because it has the meaning of abso-
luteness it shows how, on the actual occasion of entering upon and
dwelling in the first jhana, sense desires as well as being non-existent
then are the first jhana's contrary opposite, and it also shows that the
arrival takes place only (eva) through the letting go of sense desires.
How?
81. When absoluteness is introduced thus 'quite secluded from sense
desires', what is expressed is this: sense desires are certainly incompat-
ible with this jhana; when they exist, it does not occur, just as when there
is darkness, there is no lamplight; and it is only by letting go of them that
it is reached, just as the further bank is reached only by letting go of the
near bank. That is why absoluteness is introduced.
82. Here it might be asked: But why is this [word 'quite'] mentioned
only in the first phrase and not in the second? How is this, might he enter
upon and dwell in the first jhana even when not secluded from unprofit-
able things?—It should not be regarded in that way. It is mentioned in
the first phrase as the escape from them; for this jhana is the escape from
sense desires since it surmounts the sense-desire element and since it is
incompatible with greed for sense desires, according as it is said: *The
escape from sense desires is this, that is to say, renunciation' (D.iii,275).
But in the second phrase [140] the word eva should be adduced and
taken as said, as in the passage 'Bhikkhus, only (eva) here is there an
ascetic, here a second ascetic' (M.i,63). For it is impossible to enter upon
and dwell in jhana unsecluded also from unprofitable things, in other
words, the hindrances other than that [sense desire]. So this word must
be read in both phrases thus: 'Quite secluded from sense desires, quite
secluded from unprofitable things'. And although the word 'secluded' as
a general term includes all kinds of seclusion, that is to say, seclusion by
substitution of opposites, etc., and bodily seclusion, etc.,
23
still only the
three, namely, bodily seclusion, mental seclusion, and seclusion by sup-
pression (suspension) should be regarded here.
83. But this term 'sense desires' should be regarded as including all
kinds, that is to say, sense desires as object as given in the Niddesa in the
passage beginning 'What are sense desires as object? They are agreeable
visible objects....' (Nd.1,1), and the sense desires as defilement given
there too and in the Vibhahga thus: 'Zeal as sense desire (kdma), greed
as sense desire, zeal and greed as sense desire, thinking as sense desire,
greed as sense desire, thinking and greed as sense desire' (Nd.1,2; Vbh.
256).
24
That being so, the words 'quite secluded from sense desires'
properly mean 'quite secluded from sense desires as object', and express
bodily seclusion, while the words 'secluded from unprofitable things'
properly mean 'secluded from sense desires as defilement or from all
unprofitable things', and express mental seclusion. And in this case giv-
ing up of pleasure in sense desires is indicated by the first since it only
expresses seclusion from sense desires as object, while acquisition of
pleasure in renunciation is indicated by the second since it expresses
seclusion from sense desire as defilement.
84. And with sense desires as object and sense desires as defilement ex-
pressed in this way, it should also be recognized that the abandoning of
the objective basis for defilement is indicated by the first of these two
phrases and the abandoning of the [subjective] defilement by the second;
also that the giving up of the cause of cupidity is indicated by the first
and [the giving up of the cause] of stupidity by the second; also that the
purification of one's occupation is indicated by the first and the educa-
ting of one's inclination by the second.
This, firstly, is the method here when the words from sense desires
are treated as referring to sense desires as object.
85. But if they are treated as referring to sense desires as defilement,
then it is simply just zeal for sense desires (kdmacchanda) in the various
forms of zeal (chanda), greed (rdga), etc., that is intended as 'sense de-
sire' (kdma) (§83, 2nd quotation). [141] And although that [lust] is also
included by [the word] 'unprofitable', it is nevertheless stated separately
in the Vibhahga in the way beginning 'Herein, what are sense desires?
Zeal as sense desire ...' (Vbh. 256) because of its incompatibility with
jhana. Or alternatively, it is mentioned in the first phrase because it is
sense desire as defilement and in the second phrase because it is in-
cluded in the 'unprofitable'. And because this [lust] has various forms,
therefore 'from sense desires' is said instead of 'from sense desire'.
86. And although there may be unprofitableness in other states as well,
nevertheless only the hindrances are mentioned subsequently in the
Vibhahga thus, 'Herein, what states are unprofitable? Lust ...' (Vbh.
256), etc., in order to show their opposition to, and incompatibility with,
the jhana factors. For the hindrances are the contrary opposites of the
jhana factors: what is meant is that the jhana factors are incompatible
with them, eliminate them, abolish them. And it is said accordingly in
the Petaka: 'Concentration is incompatible with lust, happiness with ill
will, applied thought with stiffness and torpor, bliss with agitation and
worry, and sustained thought with uncertainty' (not in Petakopadesa).
87. So in this case it should be understood that seclusion by suppression
(suspension) of lust is indicated by the phrase quite secluded from sense
desires, and seclusion by suppression (suspension) of [all] five hindrances
by the phrase secluded from unprofitable things. But omitting repeti-
tions, that of lust is indicated by the first and that of the remaining
hindrances by the second. Similarly with the three unprofitable roots,
that of greed, which has the five cords of sense desire (M.i,85) as its
province, is indicated by the first, and that of hate and delusion, which
have as their respective provinces the various grounds for annoyance
(A.iv,408; v,150), etc., by the second. Or with the states consisting of the
floods, etc., that of the flood of sense desires, of the bond of sense
desires, of the canker of sense desires, of sense-desire clinging, of the
bodily tie of covetousness, and of the fetter of greed for sense desires, is
indicated by the first, and that of the remaining floods, bonds, cankers,
clingings, ties, and fetters, is indicated by the second. Again, that of
craving and of what is associated with craving is indicated by the first,
and that of ignorance and of what is associated with ignorance is indi-
cated by the second. Furthermore, that of the eight thought-arisings asso-
ciated with greed (Ch. XIV, §90) is indicated by the first, and that of the
remaining kinds of unprofitable thought-arisings is indicated by the sec-
ond.
This, in the first place, is the explanation of the meaning of the
words 'quite secluded from sense desires, secluded from unprofitable
things'.
88. So far the factors abandoned by the jhana have been shown. And
now, in order to show the factors associated with it, which is accompa-
nied by applied and sustained thought is said. [142] Herein, applied
thinking (vitakkana) is applied thought (yitakka); hitting upon, is what is
meant.
25
It has the characteristic of directing the mind on to an object
(mounting the mind on its object). Its function is to strike at and thresh—
for the meditator is said, in virtue of it, to have the object struck at by
applied thought, threshed by applied thought. It is manifested as the
leading of the mind onto an object. Sustained thinking (yicarana) is
sustained thought (vicdra); continued sustainment (anusancarana), is
what is meant. It has the characteristic of continued pressure on (occupa-
tion with) the object. Its function is to keep conascent [mental] states
[occupied] with that. It is manifested as keeping consciousness anchored
[on that object].
89. And, though sometimes not separate, applied thought is the first
impact of the mind in the sense that it is both gross and inceptive, like
the striking of a bell. Sustained thought is the act of keeping the mind
anchored, in the sense that it is subtle with the individual essence of con-
tinued pressure, like the ringing of the bell Applied thought intervenes,
being the interference of consciousness at the time of first arousing
[thought], like a bird's spreading out its wings when about to soar into
the air, and like a bee's diving towards a lotus when it is minded to
follow up the scent of it. The behaviour of sustained thought is quiet,
being the near non-interference of consciousness, like the bird's planing
with outspread wings after soaring into the air, and like the bee's buzz-
ing above the lotus after it has dived towards it.
90. In the commentary to the Book of Twos [of the Anguttara Nikaya
(?)] this is said: * Applied thought occurs as a state of directing the mind
onto an object, like the movement of a large bird taking off into the air
by engaging the air with both wings and forcing them downwards. For it
causes absorption by being unified.
26
Sustained thought occurs with the
individual essence of continued pressure, like the bird's movement when
it is using (activating) its wings for the purpose of keeping hold on the
air. For it keeps pressing the object'.
26
That fits in with the latter's occur-
rence as anchoring. This difference of theirs becomes evident in the first
and second jhanas [in the fivefold reckoning],
91. Furthermore, applied thought is like the hand that grips firmly and
sustained thought is like the hand that rubs, when one grips a tarnished
metal dish firmly with one hand and rubs it with powder and oil and a
woollen pad with the other hand. Likewise, when a potter has spun his
wheel with a stroke on the stick and is making a dish [143], his support-
ing hand is like applied thought and his hand that moves back and forth
is like sustained thought. Likewise, when one is drawing a circle, the pin
that stays fixed down in the centre is like applied thought, which directs
onto the object, and the pin that revolves round it is like sustained
thought, which continuously presses.
92. So this jhana occurs together with this applied thought and this sus-
tained thought and it is called 'accompanied by applied and sustained
thought' as a tree is called Accompanied by flowers and fruits'. But in
the Vibhahga the teaching is given in terms of a person27
in the way be-
ginning 'He is possessed, fully possessed, of this applied thought and
this sustained thought' (Vbh. 257). The meaning should be regarded in
the same way there too.
93. Born of seclusion: here secludedness (vivitti) is seclusion (yiveka);
the meaning is, disappearance of hindrances. Or alternatively, it is se-
cluded (yivitta), thus it is seclusion; the meaning is, the collection of
states associated with the jhana is secluded from hindrances. 'Born of se-
clusion' is born of or in that kind of seclusion.
94. Happiness and bliss: it refreshes (pinayati), thus it is happiness
(piti). It has the characteristic of endearing (sampiydna). Its function is
to refresh the body and the mind; or its function is to pervade (thrill with
rapture). It is manifested as elation. But it is of five kinds as minor
happiness, momentary happiness, showering happiness, uplifting happi-
ness, and pervading (rapturous) happiness.
Herein, minor happiness is only able to raise the hairs on the body.
Momentary happiness is like flashes of lightning at different moments.
Showering happiness breaks over the body again and again like waves
on the sea shore.
95. Uplifting happiness can be powerful enough to levitate the body and
make it spring up into the air. For this was what happened to the Elder
Maha-Tissa, resident at Punnavallika. He went to the shrine terrace on
the evening of the full-moon day. Seeing the moonlight, he faced in the
direction of the Great Shrine [at Anuradhapura], thinking 'At this very
hour the four assemblies
28
are worshipping at the Great Shrine!'. By
means of objects formerly seen [there] he aroused uplifting happiness
with the Enlightened One as object, and he rose into the air like a
painted ball bounced off a plastered floor and alighted on the terrace of
the Great Shrine.
96. And this was what happened to the daughter of a clan in the village
of Vattakalaka near the Girikandaka Monastery when she sprang up into
the air owing to strong uplifting happiness with the Enlightened One as
object. As her parents were about to go to the monastery in the evening,
it seems, in order to hear the Dhamma [144], they told her: 'My dear,
you are expecting a child; you cannot go out at an unsuitable time. We
shall hear the Dhamma and gain merit for you'. So they went out. And
though she wanted to go too, she could not well object to what they said.
She stepped out of the house onto a balcony and stood looking at the
Akasacetiya Shrine at Girikandaka lit by the moon. She saw the offering
of lamps at the shrine, and the four communities as they circumambu-
lated it to the right after making their offerings of flowers and perfumes;
and she heard the sound of the massed recital by the Community of
Bhikkhus. Then she thought: 'How lucky they are to be able to go to the
monastery and wander round such a shrine terrace and listen to such
sweet preaching of Dhamma!'. Seeing the shrine as a mound of pearls
and arousing uplifting happiness, she sprang up into the air, and before
her parents arrived she came down from the air into the shrine terrace,
where she paid homage and stood listening to the Dhamma.
97. When her parents arrived, they asked her, 'What road did you come
by?'. She said, 'I came through the air, not by the road', and when they
told her, 'My dear, those whose cankers are destroyed come through the
air. But how did you come?', she replied: 'As I was standing looking at
the shrine in the moonlight a strong sense of happiness arose in me with
the Enlightened One as its object. Then I knew no more whether I was
standing or sitting, but only that I was springing up into the air with the
sign that I had grasped, and I came to rest on this shrine terrace'.
So uplifting happiness can be powerful enough to levitate the body,
make it spring up into the air.
98. But when pervading (rapturous) happiness arises, the whole body is
completely pervaded, like a filled bladder, like a rock cavern invaded by
a huge inundation.
99. Now this fivefold happiness, when conceived and matured, perfects
the twofold tranquillity, that is, bodily and mental tranquillity. When
tranquillity is conceived and matured, it perfects the twofold bliss, that
is, bodily and mental bliss. When bliss is conceived and matured, it
perfects the threefold concentration, that is, momentary concentration,
access concentration, and absorption concentration.
Of these, what is intended in this context by happiness is pervading
happiness, which is the root of absorption and comes by growth into
association with absorption. [145]
100. But as to the other word: pleasing (sukhana) is bliss (sukha). Or al-
ternatively: it thoroughly (SUtthu) devours (KHAdati), consumes
(KHAnati),
29
bodily and mental affliction, thus it is bliss (sukha). It has
gratifying as its characteristic. Its function is to intensify associated states.
It is manifested as aid.
And wherever the two are associated, happiness is the contentedness
at getting a desirable object, and bliss is the actual experiencing of it
when got. Where there is happiness there is bliss (pleasure); but where
there is bliss there is not necessarily happiness. Happiness is included in
the formations aggregate; bliss is included in the feeling aggregate. If a
man exhausted30
in a desert saw or heard about a pond on the edge of a
wood, he would have happiness; if he went into the wood's shade and
used the water, he would have bliss. And it should be understood that
this is said because they are obvious on such occasions.
101. Accordingly, (a) this happiness and this bliss are of this jhana, or in
this jhana; so in this way this jhana is qualified by the words with
happiness and bliss, [and also born of seclusion]. Or alternatively: (b)
the words happiness and bliss (pitisukham) can be taken as 'the happi-
ness and the bliss' independently, like 'the Dhamma and the Discipline'
(dhammavinaya), and so then it can be taken as seclusion-born happi-
ness-and-bliss of this jhana, or in this jhana; so in this way it is the
happiness and bliss [rather thah the jhana] that are born of seclusion. For
just as the words 'born of seclusion' can [as at (a)] be taken as qualifying
the word 'jhana', so too they can be taken here [as at (b)] as qualifying
the expression 'happiness and bliss', and then that [total expression] is
predicated of this [jhana]. So it is also correct to call 'happiness-and-
bliss born-of-seclusion' a single expression. In the Vibhahga it is stated
in the way beginning 'This bliss accompanied by this happiness'
(Vbh. 257). The meaning should be regarded in the same way there too.
102. First jhana: this will be explained below (§119).
Enters upon (upasampajja): arrives at; reaches, is what is meant; or
else, taking it as 'makes enter' (upasampddayitva), then producing, is
what is meant. In the Vibhahga this is said:' " Enters upon": the gaining,
the regaining, the reaching, the arrival at, the touching, the realizing of,
the entering upon (upasampada), the first jhana' (Vbh. 257), the meaning
of which should be regarded in the same way.
103. And dwells in (yiharati): by becoming possessed of jhana of the
kind described above through dwelling in a posture favourable to that
[jhana], he produces a posture, a procedure, a keeping, an enduring, a
lasting, a behaviour, a dwelling, of the person. For this is said in the
Vibhahga:' "Dwells in": poses, proceeds, keeps, endures, lasts, behaves,
dwells; [146] hence "dwells" is said' (Vbh. 252).
104. Now it was also said above which abandons five factors, possesses
five factors (§79; cf. M.i, 294). Herein, the abandoning of the five fac-
tors should be understood as the abandoning of these five hindrances,
namely, lust, ill will, stiffness and torpor, agitation and worry, and un-
certainty; for no jhana arises until these have been abandoned, and so
they are called the factors of abandoning. For although other unprofit-
able things too are abandoned at the moment of jhana, still only these are
specifically obstructive to jhana.
105. The mind affected through lust by greed for varied objective fields
does not become concentrated on an object consisting in unity, or being
overwhelmed by lust, it does not enter on the way to abandoning the
sense-desire element. When pestered by ill will towards an object, it
does not occur uninterruptedly. When overcome by stiffness and torpor,
it is unwieldy. When seized by agitation and worry, it is unquiet and
buzzes about. When stricken by uncertainty, it fails to mount the way to
accomplish the attainment of jhana. So it is these only that are called
factors of abandoning because they are specifically obstructive to
jhana.
106. But applied thought directs the mind onto the object; sustained thought
keeps it anchored there. Happiness produced by the success of the effort
refreshes the mind whose effort has succeeded through not being dis-
tracted by those hindrances; and bliss intensifies it for the same reason.
Then unification aided by this directing onto, this anchoring, this
refreshing and this intensifying, evenly and rightly centers (Ch. Ill, §3)
the mind with its remaining associated states on the object consisting in
unity. Consequently, possession of five factors should be understood as
the arising of these five, namely, applied thought, sustained thought,
happiness, bliss and unification df mind.
107. For it is when these are arisen that jhana is said to be arisen, which
is why they are called the five factors of possession. Therefore it should
not be assumed that the jhana is something other which possesses them.
But just as 'The army with the four factors' (Vin.iv,104) and 'Music
with the five factors' (MA.ii,300) and 'The path with the eight factors
(eightfold path)' are stated simply in terms of their factors, so this too
[147] should be understood as stated simply in terms of its factors, when
it is said to 'have five factors' or 'possess five factors'.
108. And while these five factors are present also at the moment of
access and are stronger in access than in normal consciousness, they are
still stronger here than in access and acquire the characteristic of the
fine-material sphere. For applied thought arises here directing the mind
on to the object in an extremely lucid manner, and sustained thought
does so pressing the object very hard, and the happiness and bliss per-
vade the entire body. Hence it is said: 'And there is nothing of his whole
body not permeated by the happiness and bliss born of seclusion' (D.i,73).
And unification too arises in the complete contact with the object that
the surface of a box's lid has with the surface of its base. This is how
they differ from the others.
109. Although unification of mind is not actually listed among these fac-
tors in the [summary] version [beginning] 'which is accompanied by
applied and sustained thought' (Vbh. 245), nevertheless it is mentioned
[later] in the Vibhahga as follows: ' "Jhana": it is applied thought, sus-
tained thought, happiness, bliss, unification'(Vbh.257), and so it is a fac-
tor too; for the intention with which the Blessed One gave the summary
is the same as that with which he gave the exposition that follows it.
110. Is good in three ways, possesses ten characteristics (§79): the good-
ness in three ways is in the beginning, middle, and end. The possession
of the ten characteristics should be understood as the characteristics of
the beginning, middle, and end, too. Here is the text:
111. 'Of the first jhana, purification of the way is the beginning, intensi-
fication of equanimity is the middle, and satisfaction is the end.
' "Of the first jhana, purification of the way is the beginning": how
many characteristics has the beginning? The beginning has three charac-
teristics: the mind is purified of obstructions to that [jhana]; because it is
purified the mind makes way for the central [state of equilibrium, which
is the] sign of serenity; because it has made way the mind enters into that
state. And it is since the mind becomes purified of obstructions and,
through being purified, makes way for the central [state of equilibrium,
which is the] sign of serenity and, having made way, enters into that
state, that the purification of the way is the beginning of the first jhana.
These are the three characteristics of the beginning. Hence it is said:
"The first jhana is good in the beginning which possesses three charac-
teristics". [148]
112. ' "Of the first jhana intensification of equanimity is the middle":
how many characteristics has the middle? The middle has three charac-
teristics. He [now] looks on with equanimity at the mind that is purified;
he looks on with equanimity at it as having made way for serenity; he
looks on with equanimity at the appearance of unity.
31
And in that he
[now] looks on with equanimity at the mind that is purified and looks on
with equanimity at it as having made way for serenity and looks on with
equanimity at the appearance of unity, that intensification of equanimity
is the middle of the first jhana. These are the three characteristics of the
middle. Hence it is said: "The first jhana is good in the middle which
possesses three characteristics".
113. ' "Of the first jhana satisfaction is the end": how many characteris-
tics has the end? The end has four characteristics. The satisfaction in the
sense that there was non-excess of any of the states arisen therein, and
the satisfaction in the sense that the faculties had a single function, and
the satisfaction in the sense that the appropriate energy was effective,
and the satisfaction in the sense of repetition, are the satisfaction in the
end of the first jhana. These are the four characteristics of the end.
Hence it is said: "The first jhana is good in the end which possesses four
characteristics"' (Ps.i, 167-68).
114. Herein, purification of the way is access together with its con-
comitants. Intensification of equanimity is absorption. Satisfaction is re-
viewing. So some comment.
32
But it is said in the text, The mind arrived
at unity enters into purification of the way, is intensified in equanimity,
and is satisfied by knowledge' (Ps.i,167), and therefore it is from the
standpoint within actual absorption that purification of the way firstly
should be understood as the approach, with intensification of equanimity
as the function of equanimity consisting in specific neutrality, and satis-
faction as the manifestation of clarifying knowledge's function in ac-
complishing non-excess of states. How?
115. Firstly, in a cycle [of consciousness] in which absorption arises the
mind becomes purified from the group of defilements called hindrances
that are an obstruction to jhana. Being devoid of obstruction because it
has been purified, it makes way for the central [state of equilibrium,
which is the] sign of serenity. Now it is the absorption concentration
itself occurring evenly that is called the sign of serenity. But the con-
sciousness immediately before that [149] reaches that state by way of
change in a single continuity (cf. Ch. XXII §1-6), and so it is said that it
makes way for the central [state of equilibrium, which is the] sign of
serenity. And it is said that it enters into that state by approaching it
through having made way for it. That is why in the first place purifica-
tion of the way, while referring to aspects existing in the preceding con-
sciousness, should nevertheless be understood as the approach at the
moment of the first jhana's actual arising.
116. Secondly, when he has more interest in purifying, since there is no
need to re-purify what has already been purified thus, it is said that he
looks on with equanimity at the mind that is purified. And when he has
no more interest in concentrating again what has already made way for
serenity by arriving at the state of serenity, it is said that he looks on with
equanimity at it as having made way for serenity. And when he has no
more interest in again causing appearance of unity in what has already
appeared as unity through abandonment of its association with defile-
ment in making way for serenity, it is said that he looks on with equa-
nimity at the appearance of unity. That is why intensification of equa-
nimity should be understood as the function of equanimity that consists
in specific neutrality.
117. And lastly, when equanimity was thus intensified, the states called
concentration and understanding produced there, occurred coupled to-
gether without either one exceeding the other. And also the [five] facul-
ties beginning with faith occurred with the single function (taste) of de-
liverance owing to deliverance from the various defilements. And also
the energy appropriate to that, which was favourable to their state of
non-excess and single function, was effective. And also its repetition
occurs at that moment.
33
Now all these [four] aspects are only produced
because it is after seeing with knowledge the various dangers in defile-
ment and advantages in cleansing that satisfiedness, purifiedness and
clarifiedness ensue accordingly. That is the reason why it was said that
satisfaction should be understood as the manifestation of clarifying knowl-
edge's function in accomplishing non-access, etc., of states (§114).
118. Herein, satisfaction as a function of knowledge is called 'the end'
since the knowledge is evident as due to onlooking equanimity, accord-
ing as it is said: 'He looks on with complete equanimity at the mind thus
exerted; then the understanding faculty is outstanding as understanding
due to equanimity. Owing to equanimity the mind is liberated from the
many sorts of defilements; then the understanding faculty is outstanding
as understanding due to liberation. Because of being liberated these states
come to have a single function; then [the understanding faculty is Out-
standing as understanding due to] development in the sense of the single
function'
34
(Ps.ii,25).
119. Now as to the words and so he has attained the first jhana ... of the
earth kasina (§79): Here it is first because it starts a numerical series;
[ISO] also it is first because it arises first. It is called jhdna because of
lighting (upanijjhdna) the object and because of burning up (jhdpana)
opposition (Ps.i,49). The disk of earth is called earth kasina (pathavi-
kasina—lit. 'earth-universal') in the sense of entirety,
35
and the sign
acquired with that as its support and also the jhana acquired in the earth-
kasina sign are so called too. So that jhana should be understood as of
the earth kasina in this sense, with reference to which it was said above
'and so he has attained to the first jhana ... of the earth kasina'.
120. When it has been attained in this way, the mode of its attainment
must be discerned by the meditator as if he were a hair-splitter or a cook.
For when a very skilful archer, who is working to split a hair, actually
splits the hair on one occasion, he discerns the modes of the position of
his feet, the bow, the bowstring, and the arrow thus: 'I split the hair as I
stood thus, with the bow thus, the bowstring thus, the arrow thus'. From
then on he recaptures those same modes and repeats the splitting of the
hair without fail. So too the meditator must discern such modes as that
of suitable food, etc., thus: 'I attained this after eating this food, attend-
ing on such a person, in such a lodging, in this posture at this time'. In
this way, when that [absorption] is lost, he will be able to recapture those
modes and renew the absorption, or while familiarizing himself with it
he will be able to repeat that absorption again and again.
121. And just as when a skilled cook is serving his employer, he notices
whatever he chooses to eat and from then on brings only that sort and so
obtains a reward, so too this meditator discerns such modes as that of the
food, etc., at the time of the attaining, and he recaptures them and re-
obtains absorption each time it is lost. So he must discern the modes as a
hair-splitter or a cook does.
122. And this has been said by the Blessed One: 'Bhikkhus, suppose a
wise, clever, skilful cook set various kinds of sauces before a king or a
king's minister, such as sour, bitter, sharp, [151] sweet, peppery and
unpeppery, salty and unsalty sauces; then the wise, clever, skilful cook
learned his master's sign thus "today this sauce pleased my master" or
"he held out his hand for this one" or "he took a lot of this one" or "he
praised this one" or "today the sour kind pleased my master" or "he held
out his hand for the sour kind" or "he took a lot of the sour kind" or "he
praised the sour kind" ... or "he praised the unsalty kind"; then the wise,
clever, skilful cook is rewarded with clothing and wages and presents.
Why is that? Because that wise, clever, skilful cook learned his master's
sign in this way. So too, bhikkhus, here a wise, clever, skilful bhikkhu
dwells contemplating the body as a body.... He dwells contemplating
feelings as feelings ... consciousness as consciousness ... mental objects
as mental objects, ardent, fully aware and mindful, having put away
covetousness and grief for the world. As he dwells contemplating men-
tal objects as mental objects, his mind becomes concentrated, his defile-
ments are abandoned. He learns the sign of that. Then that wise, clever,
skilful bhikkhu is rewarded with a happy abiding here and now, he is
rewarded with mindfulness and full awareness. Why is that? Because
that wise, clever, skilful bhikkhu learned his consciousness's sign'
(S.v,151-52).
123. And when he recaptures those modes by apprehending the sign, he
just succeeds in reaching absorption, but not in making it last. It lasts
when it is absolutely purified from states that obstruct concentration.
124. When a bhikkhu enters upon a jhana without [first] completely sup-
pressing lust by reviewing the dangers in sense desires, etc., and without
[first] completely tranquillizing bodily irritability36
by tranquillizing the
body, and without [first] completely removing stiffness and torpor by
bringing to mind the elements of initiative, etc., (§55), and without [first]
completely abolishing agitation and worry by bringing to mind the sign
of serenity, etc., [152] and without [first] completely purifying his mind
of other states that obstruct concentration, then that bhikkhu soon comes
out of that jhana again, like a bee that has gone into an unpurified hive,
like a king who has gone into an unclean park.
125. But when he enters upon a jhana after [first] completely purifying
his mind of states that obstruct concentration, then he remains in the at-
tainment even for a whole day, like a bee that has gone into a completely
purified hive, like a king who has gone into a perfectly clean park.
Hence the Ancients said:
'So let him dispel any sensual lust, and resentment,
Agitation as well, and then torpor, and doubt as the fifth;
There let him find joy with a heart that is glad in seclusion,
Like a king in a garden where all and each corner is clean'.
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