THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[THE SECOND JHANA]
139. And at this point, * With the stilling of applied and sustained thought
he enters upon and dwells in the second jhana, which has internal con-
fidence and singleness of mind without applied thought, without sus-
tained thought, with happiness and bliss born of concentration' (Vbh.
245), and so he has attained the second jhana, which abandons two
factors, possesses three factors, is good in three ways, possesses ten
characteristics and is of the earth kasina. [156]
140. Herein, with the stilling of applied and sustained thought: with the
stilling, with the surmounting, of these two, namely, applied thought and
sustained thought; with their non-manifestation at the moment of the
second jhana, is what is meant. Herein, although none of the states
belonging to the first jhana exist in the second jhana—for the contact,
etc., (see M.iii,25), in the first jhana are one and here they are another—
it should be understood all the same that the phrase 'with the stilling of
applied and sustained thought' is expressed in this way in order to indi-
cate that the attaining of the other jhanas, beginning with that of the
second from the first, is effected by the surmounting of the gross factor
in each case.
141. Internal: here one's own internal
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is intended; but that much is
actually stated in the Vibhahga too with the words 'internally in oneself
(Vbh. 258). And since one's own internal is intended, the meaning here
is this: born in oneself, generated in one's own continuity.
142. Confidence: it is faith that is called confidence. The jhana 'has con-
fidence' because it is associated with confidence as a cloth 'has blue
colour' because it is associated with blue colour. Or alternatively, that
jhana is stated to 'have confidence' because it makes the mind confident
with the confidence possessed by it and by stilling the disturbance cre-
ated by applied and sustained thought. And with this conception of the
meaning the word construction must be taken as 'confidence of mind'.
But with the first-mentioned conception of the meaning the words 'of
mind' must be construed with 'singleness'.
41
143. Here is the construction of the meaning in that case. Unique (ekq) it
comes up (udeti), thus it is single (ekodi); the meaning is, it comes up as
the superlative, the best, because it is not overtopped by applied and sus-
tained thought, for the best is called 'unique' in the world. Or it is per-
missible to say that when deprived of applied and sustained thought it is
unique, without companion. Or alternatively: it evokes (uddyati) associ-
ated states, thus it is an evoker (udi)\ the meaning is, it arouses. And that
is unique (eka) in the sense of best, and it is an evoker (udi), thus it is a
unique evoker (ekodi = ± single). This is a term for concentration. Then,
since the second jhana gives existingness to (bhdveti), augments, this
single [thing], it 'gives singleness' (ekodibhava). But as this single [thing]
is a mind's, not a being's or a soul's, so singleness of mind is said.
144. It might be asked: But does not this faith exist in the first jhana too,
and also this concentration with the name of the 'single [thing]'? Then
why is only this second jhana said to have confidence and singleness of
mind?— It may be replied as follows: It is because that first jhana [157]
is not fully confident owing to the disturbance created by applied and
sustained thought, like water ruffled by ripples and wavelets. That is
why, although faith does exist in it, it is not called 'confidence'. And
there too concentration is not fully evident because of the lack of full
confidence. That is why it is not called 'singleness' there. But in this
second jhana faith is strong, having got a footing in the absence of the
impediments of applied and sustained thought; and concentration is also
evident through having strong faith as its companion. That may be un-
derstood as the reason why only this jhana is described in this way.
145. But that much is actually stated in the Vibhahga too with the words:
' "Confidence" is faith, having faith, trust, full confidence. "Singleness
of mind" is steadiness of consciousness ... right concentration' (Vbh.
258). And this commentary on the meaning should not be so understood
as to conflict with the meaning stated in that way, but on the contrary so
as to agree and concur with it.
146. Without applied thought, without sustained thought: since it has
been abandoned by development, there is no applied thought in this, or
of this, [jhana], thus it is without applied thought. The same explanation
applies to sustained thought. Also it is said in the Vibhahga: 'So this
applied thought and this sustained thought are quieted, quietened, stilled,
set at rest, set quite at rest, done away with, quite done away with,
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dried up, quite dried up, made an end of; hence it is said: without applied
thought, without sustained thought' (Vbh. 258).
Here it may be asked: Has not this meaning already been established
by the words 'with the stilling of applied and sustained thought'? So
why is it said again 'without applied thought, without sustained
thought'?—It may be replied: Yes, that meaning has already been estab-
lished. But this does not indicate that meaning. Did we not say earlier:
'The phrase "with the stilling of applied and sustained thought" is ex-
pressed in this way in order to indicate that the act of attaining the other
jhanas, beginning with that of the second from the first, is effected by
the surmounting of the gross factor in each case'? (§140).
147. Besides, this confidence comes about with the act of stilling, not the
darkness of defilement, but the applied and sustained thought. And the
singleness comes about, not as in access jhana with the abandoning of
the hindrances, nor as in the first jhana with the manifestation of the
factors, but with the act of stilling the applied and sustained thought. So
that [first] clause indicates the cause of the confidence and singleness. In
the same way this jhana is without applied thought and without sustained
thought, not as in the third and fourth jhanas or as in eye-consciousness,
etc., with just absence, but with the actual act of stilling the applied and
sustained thought. So that [first clause] also indicates the cause of the
state without applied and sustained thought; it does not indicate the bare
absence of applied and sustained thought. [158] The bare absence of
applied and sustained thought is indicated by this [second] clause, namely,
'without applied thought, without sustained thought'. Consequently it
needs to be stated notwithstanding that the first has already been stated.
148. Born of concentration: born of the first-jhana concentration, or born
of associated concentration, is the meaning. Herein, although the first
was born of associated concentration too, still it is only this concentra-
tion that is quite worthy to be called 'concentration' because of its com-
plete confidence and extreme immobility due to absence of disturbance
by applied and sustained thought. So only this [jhana] is called 'bom of
concentration', and that is in order to recommend it.
With happiness and bliss is as already explained. Second9
, second in
numerical series. Also second because entered upon second.
149. Then it was also said above which abandons two factors, possesses
three factors (§139). Herein, the abandoning of two factors should be
understood as the abandoning of applied thought and sustained thought.
But while the hindrances are abandoned at the moment of the access of
the first jhana, in the case of this jhana the applied thought and sustained
thought are not abandoned at the moment of its access. It is only at the
moment of actual absorption that the jhana arises without them. Hence
they are called its factors of abandoning.
150. Its possession of three factors should be understood as the arising of
the three, that is, happiness, bliss, and unification of mind. So when it is
said in the Vibhahga,' "Jhana": confidence, happiness, bliss, unification
of mind' (Vbh. 258), this is said figuratively in order to show that jhana
with its equipment. But, excepting the confidence, this jhana has literally
three factors qud factors that have attained to the characteristic of light-
ing (see §119), according as it is said: 'What is jhana of three factors on
that occasion? It is happiness, bliss, unification of mind' (Vbh. 263).
The rest is as in the case of the first jhana.
151. Once this has been obtained in this way, and he has mastery in the
five ways already described, then on emerging from the now familiar
second jhana he can regard the flaws in it thus: 'This attainment is
threatened by the nearness of applied and sustained thought; "Whatever
there is in it of happiness, of mental excitement, proclaims its grossness"
(E).i,37), and its factors are weakened by the grossness of the happiness
so expressed'. He can bring the third jhana to mind as quieter and so
end his attachment to the second jhana and set about doing what is
needed for attaining the third.
152. When he has emerged from the second jhana [159] happiness ap-
pears gross to him as he reviews the jhana factors with mindfulness and
full awareness, while bliss and unification appear peaceful. Then as he
brings that same sign to mind as 'earth, earth' again and again with the
purpose of abandoning the gross factor and obtaining the peaceful fac-
tors, [knowing] 'now the third jhana will arise', there arises in him mind-
door adverting with that same earth kasina as its object, interrupting the
life-continuum. After that, either four or five impulsions impel on that
same object, the last one of which is an impulsion of the fine-material
sphere belonging to the third jhana. The rest are of the kinds already
stated (§74).
[THE THIRD JHANA]
153. And at this point, 'With the fading away of happiness as well he
dwells in equanimity, and mindful and fully aware, he feels bliss with
his body; he enters upon and dwells in the third jhana, on account of
which the noble ones announce: "He dwells in bliss who has equanimity
and is mindful" (Vbh. 245), and so he has attained the third jhana, which
abandons one factor, possesses two factors, is good in three ways, pos-
sesses ten characteristics, and is of the earth kasina.
154. Herein, with the fading away of happiness as well {pitiyd ca virdgd):
fading away is distaste for, or surmounting of, happiness of the kind al-
ready described. But the words 'as well' (ca) between the two [words
pitiyd and virdgd] have the meaning of a conjunction;
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they conjoin [to
them] either the word 'stilling' or the expression 'the stilling of applied
and sustained thought' [in the description of the second jhana]. Herein,
when taken as conjoining 'stilling', the construction to be understood is
'with the fading away and, what is more, with the stilling, of happiness'.
With this construction 'fading away' has the meaning of distaste; so the
meaning can be regarded as 'with distaste for, and with the stilling of,
happiness'. But when taken as conjoining the words 'stilling of applied
and sustained thought', then the construction to be understood is 'with
the fading of happiness and, further, with the stilling of applied and sus-
tained thought'. With this construction 'fading away' has the meaning of
surmounting; so this meaning can be regarded as 'with the surmounting
of happiness and with the stilling of applied and sustained thought'.
155. Of course, applied and sustained thought have already been stilled
in the second jhana, too. However, this is said in order to show the path
to this third jhana and in order to recommend it. For when 'with the
stilling of applied and sustained thought' is said, it is declared that the
path to this jhana is necessarily by the stilling of applied and sustained
thought. And just as, although mistaken view of individuality, etc., are
not abandoned in the attaining of the third noble path [but in the first],
yet when it is recommended by describing their abandonment thus 'With
the abandoning of the five lower fetters' (A.i,232), [160] then it awakens
eagerness in those trying to attain that third noble path—so too, when
the stilling of applied and sustained thought is mentioned, though they
are not actually stilled here [but in the second], this is a recommenda-
tion. Hence the meaning expressed is this:
4
With the surmounting of
happiness and with the stilling of applied and sustained thought'.
156. He dwells in equanimity: it watches [things] as they arise (UPApat-
tito IKKHATI), thus it is equanimity (upekkha—or onlooking); it sees
fairly, sees without partiality (a-pakkha-patita), is the meaning. A pos-
sessor of the third jhana is said to 'dwell in equanimity' since he pos-
sesses equanimity that is clear, abundant and sound.
Equanimity is of ten kinds; six-factored equanimity, equanimity as a
divine abiding, equanimity as an enlightenment factor, equanimity of en-
ergy, equanimity about formations, equanimity as a feeling, equanimity
about insight, equanimity as specific neutrality, equanimity of jhana, and
equanimity of purification.
157. Herein, six-factored equanimity is a name for the equanimity in one
whose cankers are destroyed. It is the mode of non-abandonment of the
natural state of purity when desirable or undesirable objects of the six
kinds come into focus in the six doors described thus: 'Here a bhikkhu
whose cankers are destroyed is neither glad nor sad on seeing a visible
object with the eye: he dwells in equanimity, mindful and fully aware'
158. Equanimity as a divine abiding is a name for equanimity consisting
in the mode of neutrality towards beings described thus:'He dwells in-
tent upon one quarter with his heart endued with equanimity' (D.i,251).
159. Equanimity as an enlightenment factor is a name for equanimity
consisting in the mode of neutrality in conascent states described thus:
'He develops the equanimity enlightenment factor depending on relin-
quishment' (Mi, 11).
160. Equanimity of energy is a name for the equanimity otherwise known
as neither over-strenuous nor over-lax energy described thus: 'From time
to time he brings to mind the sign of equanimity' (A.i,257).
161. Equanimity about formations is a name for equanimity consisting in
neutrality about apprehending reflexion and composure regarding the
hindrances, etc., described thus: 'How many kinds of equanimity about
formations arise through concentration? How many kinds of equanimity
about formations arise through insight? Eight kinds of equanimity about
formations arise through concentration. Ten kinds of equanimity about
formations arise through insight' (Ps.1,64).
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[161]
162. Equanimity as a feeling is a name for the equanimity known as
neither-pain-nor-pleasure described thus: 'On the occasion on which a
sense-sphere profitable consciousness has arisen accompanied by equa-
nimity' (Dhs. §156).
163. Equanimity about insight is a name for equanimity consisting in
neutrality about investigation described thus: 'What exists, what has be-
come, that he abandons, and he obtains equanimity' (M. ii, 264-65)
164. Equanimity as specific neutrality is a name for equanimity consis-
ting in the equal efficiency of conascent states; it is contained among the
'or-whatever states' beginning with zeal (Ch. XIV, §133; DhsA. 132).
165. Equanimity of jhana is a name for equanimity producing impartia-
lity towards even the highest bliss described thus: *He dwells in equani-
mity' (Vbh. 245).
166. Purifying equanimity is a name for equanimity purified of all oppo-
sition, and so consisting in uninterestedness in stilling opposition
described thus: 'The fourth jhana, which ... has mindfulness purified by
equanimity' (Vbh. 245).
167. Herein, six-factored equanimity, equanimity as a divine abiding,
equanimity as an enlightenment factor, equanimity as specific neutrality,
equanimity of jhana and purifying equanimity are one in meaning, that
is, equanimity as specific neutrality. Their difference, however, is one of
position,
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like the difference in a single being as a boy, a youth, an
adult, a general, a king, and so on. Therefore of these it should be
understood that equanimity as an enlightenment factor, etc., are not found
where there is six-factored equanimity; or that six-factored equanimity,
etc., are not found where there is equanimity as an enlightenment factor.
And just as these have one meaning, so also equanimity about for-
mations and equanimity about insight have one meaning too; for they are
simply understanding classed in these two ways according to function.
168. Just as, when a man has seen a snake go into his house in the
evening and has hunted for it with a forked stick, and then when he has
seen it lying in the grain store and has looked to discover whether it is
actually a snake or not, and then by seeing three marks
46
has no more
doubt, and so there is neutrality in him about further investigating whether
or not it is a snake, [162] so too, when a man has begun insight, and he
sees with insight knowledge the three characteristics, then there is neu-
trality in him about further investigating the impermanence, etc., of
formations, and that neutrality is called equanimity about insight.
169. But just as, when the man has caught hold of the snake securely
with the forked stick and thinks, 'How shall I get rid of the snake with-
out hurting it or getting bitten by it?', then as he is seeking only the way
to get rid of it, there is neutrality in him about the catching hold of it, so
too, when a man, through seeking the three characteristics, sees the three
kinds of becoming as if burning, then there is neutrality in him about
catching hold of formations, and that neutrality is called equanimity
about formations.
170. So when equanimity about insight is established, equanimity about
formations is established too. But it is divided into two in this way ac-
cording to function, in other words, according to neutrality about investi-
gating and about catching hold.
Equanimity of energy and equanimity as feeling are different both
from each other and from the rest.
171. So, of these kinds of equanimity, it is equanimity of jhana that is in-
tended here. That has the characteristic of neutrality. Its function is to be
unconcerned. It is manifested as uninterestedness. Its proximate cause is
the fading away of happiness.
Here it may be said: Is this not simply equanimity as specific neu-
trality in the meaning? And that exists in the first and second jhanas as
well; so this clause 'He dwells in equanimity' ought to be stated of those
also. Why is it not?—[It may be replied:] Because its function is unev-
ident there since it is overshadowed by applied thought and the rest. But
it appears here with a quite evident function, with head erect, as it were,
because it is not overshadowed by applied thought and sustained thought
and happiness. That is why it is stated here.
The commentary on the meaning of the clause 'He dwells in equa-
nimity' is thus completed in all its aspects.
172. Now as to mindful and fully aware: here, he remembers (sarati),
thus he is mindful (sata). He has full awareness (sampajdndti), thus he is
fully aware (sampajdna). This is mindfulness and full awareness stated
as personal attributes. Herein, mindfulness has the characteristic of re-
membering. Its function is not to forget. It is manifested as guarding.
Full awareness has the characteristic of non-confusion. Its function is to
investigate (judge). It is manifested as scrutiny.
173. Herein, although this mindfulness and this full awareness exist in
the earlier jhanas as well—for one who is forgetful and not fully aware
does not attain even access, let alone absorption—yet, because of the
[comparative] grossness of those jhanas, the mind's going is easy [there],
like that of a man on [level] ground, and so the functions of mindfulness
and full awareness are not evident in them. [163] But it is only stated
here because the subtlety of this jhana, which is due to the abandoning of
the gross factors, requires that the mind's going always includes the
functions of mindfulness and full awareness, like that of a man on a
razor's edge.
174. What is more, just as a calf that follows a cow returns to the cow
when taken away from her if not prevented, so too, when this third jhana
is led away from happiness, it would return to happiness if not prevented
by mindfulness and full awareness, and would rejoin happiness. And
besides, beings are greedy for bliss, and this kind of bliss is exceedingly
sweet since there is none greater. But here there is non-greed for the
bliss owing to the influence of the mindfulness and full awareness, not
for any other reason. And so it should also be understood that it is stated
only here in order to emphasize this meaning too.
175. Now, as to the clause he feels bliss with his body: here, although in
one actually possessed of the third jhana there is no concern about feel-
ing bliss, nevertheless he would feel the bliss associated with his mental
body, and after emerging from the jhana he would also feel bliss since
his material body would have been affected by the exceedingly superior
matter originated by that bliss associated with the mental body.
47
It is in
order to point to this meaning that the words
4
he feels bliss with his
body' are said.
176. Now, as to the clause, that ...on account of which the noble ones
announce: He dwells in bliss who has equanimity and is mindful: here it
is the jhana, on account of which as cause, on account of which as
reason, the Noble Ones, that is to say, the Enlightened Ones, etc., 'an-
nounce, teach, declare, establish, reveal, expound, explain, clarify' (Vbh.
259) that person who possesses the third jhana—they praise, is what is
intended. Why? Because 'he dwells in bliss who has equanimity and is
mindful. He enters upon and dwells in that third jhana9
(tarn ... tatiyam
jhdnarh upasampajja viharati) is how the construction should be under-
stood here. But why do they praise him thus? Because he is worthy of
praise.
177. For this man is worthy of praise since he has equanimity towards the
third jhana though it possesses exceedingly sweet bliss and has reached
the perfection of bliss, and he is not drawn towards it by a liking for the
bliss, and he is mindful with the mindfulness established in order to
prevent the arising of happiness, and he feels with his mental body the
undefiled bliss beloved of noble ones, cultivated by noble ones. Because
he is worthy of praise in this way, it should be understood, noble ones
praise him with the words 'He dwells in bliss who has equanimity and is
mindful', thus declaring the special qualities that are worthy of praise.
[164] Third: it is the third in the numerical series; and it is third
because it is entered upon third.
178. Then it was said, which abandons one factor, possesses two factors
(§153): here the abandoning of the one factor should be understood as
the abandoning of happiness. But that is abandoned only at the moment
of absorption, as applied thought and sustained thought are at that of the
second jhana; hence it is called its factor of abandoning.
179. The possession of the two factors should be understood as the arising
of the two, namely, bliss and unification. So when it is said in the
Vibhahga,' "Jhana": equanimity, mindfulness, full awareness, bliss, uni-
fication of mind' (Vbh. 260), this is said figuratively in order to show
that jhana with its equipment. But, excepting the equanimity and mind-
fulness and full awareness, this jhana has literally only two factors qua
factors that have attained to the characteristic of lighting (see §119),
according as it is said, 'What is the jhana of two factors on that occa-
sion? It is bliss and unification of mind' (Vbh. 264).
The rest is as in the case of the first jhana.
180. Once this has been obtained in this way, and once he has mastery in
the five ways already described, then on emerging from the now familiar
third jhana, he can regard the flaws in it thus: 'This attainment is threat-
ened 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 jhana to mind as quieter and so end his attach-
ment to the third jhana and set about' doing what is needed for attaining
the fourth.
181. When he has emerged from the third jhana, the bliss, in other words,
the mental joy, appears gross to him as he reviews the jhana 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 jhana will arise', there arises in him mind-door adverting with that
same earth kasina 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-materal sphere belonging to
the fourth jhana. The rest are of the kinds already stated (§74).
182. But there is this difference: blissful (pleasant) feeling is not a condi-
tion, as repetition condition, for neither-painful-nor-pleasant feeling, and
[the preliminary work] must be aroused in the case of the fourth jhana
with neither-painful-nor-pleasant feeling; consequently these [conscious-
nesses of the preliminary work] are associated with neither-painful-nor-
pleasant feeling, and here happiness vanishes simply owing to their asso-
ciation with equanimity.
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