Jhana - Introduction

The Jhanas in Theravada Buddhist Meditation
by Bhikkhu Henepola Gunaratana



  Chapter 1
  Introduction



    
    The Doctrinal Context of Jhana
    The Buddha says that just as in the great ocean there is but one taste, the
    taste of salt, so in his doctrine and discipline there is but one taste, the
    taste of freedom. The taste of freedom that pervades the Buddha's teaching
    is the taste of spiritual freedom, which from the Buddhist perspective means
    freedom from suffering. In the process leading to deliverance from
    suffering, meditation is the means of generating the inner awakening
    required for liberation. The methods of meditation taught in the Theravada
    Buddhist tradition are based on the Buddha's own experience, forged by him
    in the course of his own quest for enlightenment. They are designed to
    re-create in the disciple who practices them the same essential
    enlightenment that the Buddha himself attained when he sat beneath the Bodhi
    tree, the awakening to the Four Noble Truths.
    The various subjects and methods of meditation expounded in the Theravada
    Buddhist scriptures -- the Pali Canon and its commentaries -- divide into
    two inter-related systems. One is called the development of serenity
    (samathabhavana), the other the development of insight (vipassanabhavana).
    The former also goes under the name of development of concentration
    (samadhibhavana), the latter the development of wisdom (pannabhavana). The
    practice of serenity meditation aims at developing a calm, concentrated,
    unified mind as a means of experiencing inner peace and as a basis for
    wisdom. The practice of insight meditation aims at gaining a direct
    understanding of the real nature of phenomena. Of the two, the development
    of insight is regarded by Buddhism as the essential key to liberation, the
    direct antidote to the ignorance underlying bondage and suffering. Whereas
    serenity meditation is recognized as common to both Buddhist and
    non-Buddhist contemplative disciplines, insight meditation is held to be the
    unique discovery of the Buddha and an unparalleled feature of his path.
    However, because the growth of insight presupposes a certain degree of
    concentration, and serenity meditation helps to achieve this, the
    development of serenity also claims an incontestable place in the Buddhist
    meditative process. Together the two types of meditation work to make the
    mind a fit instrument for enlightenment. With his mind unified by means of
    the development of serenity, made sharp and bright by the development of
    insight, the meditator can proceed unobstructed to reach the end of
    suffering, Nibbana.
    Pivotal to both systems of meditation, though belonging inherently to the
    side of serenity, is a set of meditative attainments called the jhanas.
    Though translators have offered various renderings of this word, ranging
    from the feeble "musing" to the misleading "trance" and the ambiguous
    "meditation," we prefer to leave the word untranslated and to let its
    meaning emerge from its contextual usages. From these it is clear that the
    jhanas are states of deep mental unification which result from the centering
    of the mind upon a single object with such power of attention that a total
    immersion in the object takes place. The early suttas speak of four jhanas,
    named simply after their numerical position in the series: the first jhana,
    the second jhana, the third jhana and the forth jhana. In the suttas the
    four repeatedly appear each described by a standard formula which we will
    examine later in detail.
    The importance of the jhanas in the Buddhist path can readily be gauged from
    the frequency with which they are mentioned throughout the suttas. The
    jhanas figure prominently both in the Buddha's own experience and in his
    exhortation to disciples. In his childhood, while attending an annual
    ploughing festival, the future Buddha spontaneously entered the first jhana.
    It was the memory of this childhood incident, many years later after his
    futile pursuit of austerities, that revealed to him the way to enlightenment
    during his period of deepest despondency (M.i, 246-47). After taking his
    seat beneath the Bodhi tree, the Buddha enter the four jhanas immediately
    before direction his mind to the threefold knowledge that issued in his
    enlightenment (M.i.247-49). Throughout his active career the four jhanas
    remained "his heavenly dwelling" (D.iii,220) to which he resorted in order
    to live happily here and now. His understanding of the corruption,
    purification and emergence in the jhanas and other meditative attainments is
    one of the Tathagata's ten powers which enable him to turn the matchless
    wheel of the Dhamma (M.i,70). Just before his passing away the Buddha
    entered the jhanas in direct and reverse order, and the passing away itself
    took place directly from the fourth jhana (D.ii,156).
    The Buddha is constantly seen in the suttas encouraging his disciples to
    develop jhana. The four jhanas are invariably included in the complete
    course of training laid down for disciples. [1] They figure in the training
    as the discipline of higher consciousness (adhicittasikkha), right
    concentration (sammasamadhi) of the Noble Eightfold Path, and the faculty
    and power of concentration (samadhindriya, samadhibala). Though a vehicle of
    dry insight can be found, indications are that this path is not an easy one,
    lacking the aid of the powerful serenity available to the practitioner of
    jhana. The way of the jhana attainer seems by comparison smoother and more
    pleasurable (A.ii,150-52). The Buddha even refers to the four jhanas
    figuratively as a kind of Nibbana: he calls them immediately visible
    Nibbana, factorial Nibbana, Nibbana here and now (A.iv,453-54).
    To attain the jhanas, the meditator must begin by eliminating the
    unwholesome mental states obstructing inner collectedness, generally grouped
    together as the five hindrances (pancanivarana): sensual desire, ill will,
    sloth and torpor, restlessness and worry and doubt.[2] The mind's absorption
    on its object is brought about by five opposing mental states -- applied
    thought, sustained thought, rapture, happiness and one pointedness [3] --
    called the jhana factors (jhanangani) because they lift the mind to the
    level of the first jhana and remain there as its defining components.
    After reaching the first jhana the ardent meditator can go on to reach the
    higher jhanas, which is done by eliminating the coarser factors in each
    jhana. Beyond the four jhanas lies another fourfold set of higher meditative
    states which deepen still further the element of serenity. These attainments
    (aruppa), are the base of boundless space, the base of boundless
    consciousness, the base of nothingness, and the base of
    neither-perception-nor-non-perception.[4] In the Pali commentaries these
    come to be called the four immaterial jhanas (arupajhana), the four
    preceding states being renamed for the sake of clarity, the four
    fine-material jhanas (rupajhana). Often the two sets are joined together
    under the collective title of the eight jhanas or the eight attainments
    (atthasamapattiyo).
    The four jhanas and the four immaterial attainments appear initially as
    mundane states of deep serenity pertaining to the preliminary stage of the
    Buddhist path, and on this level they help provide the base of concentration
    needed for wisdom to arise. But the four jhanas again reappear in a later
    stage in the development of the path, in direct association with liberating
    wisdom, and they are then designated the supramundane (lokuttara) jhanas.
    These supramundane jhanas are the levels of concentration pertaining to the
    four degrees of enlightenment experience called the supramundane paths
    (magga) and the stages of liberation resulting form them, the four fruits
    (phala).
    Finally, even after full liberation is achieved, the mundane jhanas can
    still remain as attainments available to the fully liberated person, part of
    his untrammeled contemplative experience.
    Etymology of Jhana
    The great Buddhist commentator Buddhaghosa traces the Pali word "jhana"
    (Skt. dhyana) to two verbal forms. One, the etymologically correct
    derivation, is the verb jhayati, meaning to think or meditate; the other is
    a more playful derivation, intended to illuminate its function rather than
    its verbal source, from the verb jhapeti meaning to burn up. He explains:
    "It burns up opposing states, thus it is jhana" (Vin.A. i, 116), the purport
    being that jhana "burns up" or destroys the mental defilements preventing
    the developing the development of serenity and insight.
    In the same passage Buddhaghosa says that jhana has the characteristic mark
    of contemplation (upanijjhana). Contemplation, he states, is twofold: the
    contemplation of the object and the contemplation of the characteristics of
    phenomena. The former is exercised by the eight attainments of serenity
    together with their access, since these contemplate the object used as the
    basis for developing concentration; for this reason these attainments are
    given the name "jhana" in the mainstream of Pali meditative exposition.
    However, Buddhaghosa also allows that the term "jhana" can be extended
    loosely to insight (vipassana), the paths and the fruits on the ground that
    these perform the work of contemplating the characteristics of things the
    three marks of impermanence, suffering and non-self in the case of insight,
    Nibbana in the case of the paths and fruits.
    In brief the twofold meaning of jhana as "contemplation" and "burning up"
    can be brought into connection with the meditative process as follows. By
    fixing his mind on the object the meditator reduces and eliminates the lower
    mental qualities such as the five hindrances and promotes the growth of the
    higher qualities such as the jhana factors, which lead the mind to complete
    absorption in the object. Then by contemplating the characteristics of
    phenomena with insight, the meditator eventually reaches the supramundane
    jhana of the four paths, and with this jhana he burns up the defilements and
    attains the liberating experience of the fruits.
    Jhana and Samadhi
    In the vocabulary of Buddhist meditation the word "jhana" is closely
    connected with another word, "samadhi" generally rendered by
    "concentration." Samadhi derives from the prefixed verbal root sam-a-dha,
    meaning to collect or to bring together, thus suggesting the concentration
    or unification of the mind. The word "samadhi" is almost interchangeable
    with the word "samatha," serenity, though the latter comes from a different
    root, sam, meaning to become calm.
    In the suttas samadhi is defined as mental one-pointedness,
    (cittass'ekaggata M.i,301) and this definition is followed through
    rigorously in the Abhidhamma. The Abhidhamma treats one-pointedness as a
    distinct mental factor present in every state of consciousness, exercising
    the function of unifying the mind on its object. From this strict
    psychological standpoint samadhi can be present in unwholesome states of
    consciousness as well as in wholesome an neutral states. In its unwholesome
    forms it is called "wrong concentration" (micchasamadhi), In its wholesome
    forms "right concentration" (sammasamadhi).
    In expositions on the practice of meditation, however, samadhi is limited to
    one-pointedness of mind (Vism.84-85; PP.84-85), and even here we can
    understand from the context that the word means only the wholesome
    one-pointedness involved in the deliberate transmutation of the mind to a
    heightened level of calm. Thus Buddhaghosa explains samadhi etymologically
    as "the centering of consciousness and consciousness concomitants evenly and
    rightly on a single object ... the state in virtue of which consciousness
    and its concomitants remain evenly and rightly on a single object,
    undistracted and unscattered" (Vism.84-85; PP.85).
    However, despite the commentator's bid for consistency, the word samadhi is
    used in the Pali literature on meditation with varying degrees of
    specificity of meaning. In the narrowest sense, as defined by Buddhaghosa,
    it denotes the particular mental factor responsible for the concentrating of
    the mind, namely, one-pointedness. In a wider sense it can signify the
    states of unified consciousness that result from the strengthening of
    concentration, i.e. the meditative attainments of serenity and the stages
    leading up to them. And in a still wider sense the word samadhi can be
    applied to the method of practice used to produce and cultivate these
    refined states of concentration, here being equivalent to the development of
    serenity. It is in the second sense that samadhi and jhana come closest in
    meaning. The Buddha explains right concentration as the four jhanas
    (D.ii,313), and in doing so allows concentration to encompass the meditative
    attainments signified by the jhanas. However, even though jhana and samadhi
    can overlap in denotation, certain differences in their suggested and
    contextual meanings prevent unqualified identification of the two terms.
    First behind the Buddha's use of the jhana formula to explain right
    concentration lies a more technical understanding of the terms. According to
    this understanding samadhi can be narrowed down in range to signify only one
    mental factor, the most prominent in the jhana, namely, one-pointedness,
    while the word "jhana" itself must be seen as encompassing the state of
    consciousness in its entirety, or at least the whole group of mental factors
    individuating that meditative state as a jhana.
    In the second place, when samadhi is considered in its broader meaning it
    involves a wider range of reference than jhana. The Pali exegetical
    tradition recognizes three levels of samadhi: preliminary concentration
    (parikammasamadhi), which is produced as a result of the meditator's initial
    efforts to focus his mind on his meditation subject; access concentration
    (upacarasamadhi), marked by the suppression of the five hindrances, the
    manifestation of the jhana factors, and the appearance of a luminous mental
    replica of the meditation object called the counterpart sign
    (patibhaganimitta); and absorption concentration (appanasamadhi), the
    complete immersion of the mind in its object effected by the full maturation
    of the jhana factors.[5] Absorption concentration comprises the eight
    attainments, the four immaterial attainments, and to this extent jhana and
    samadhi coincide. However, samadhi still has a broader scope than jhana,
    since it includes not only the jhanas themselves but also the two
    preparatory degrees of concentration leading up to them. Further, samadhi
    also covers a still different type of concentration called momentary
    concentration (khanikasamadhi), the mobile mental stabilization produced in
    the course of insight contemplation of the passing flow of phenomena.
    Notes:
    [1] See for example, the Samannaphala Sutta (D. 2), the Culahatthipadopama
    Sutta (M. 27),etc.
    [2] Kamacchanda, byapada, thinamiddha, uddhaccakukkucca, vicikiccha.
    [3] Vitakka, vicara, piti, sukha, ekaggata.
    [4] Akasanancayatana, vinnanancayatana, akincannayatana,
    nevasannanasannayatana.
    [5] See Narada, A Manual of Abhidhamma. 4th ed. (Kandy: Buddhist Publication
    Society, 1980), pp.389, 395-96

Jhana - Content

The Jhanas in Theravada Buddhist Meditation
by Bhikkhu Henepola Gunaratana


This book is an abridged version of the author's "The Path of Serenity and
Insight: An Explanation of the Buddhist Jhanas", Copyright 1985 Motilal
Banarsidass, New Delhi.

This electronic edition is offered FOR FREE DISTRIBUTION ONLY
This text is a Gift of Dhamma. You may print this file for your personal use,
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ABOUT THE AUTHOR
      Mahathera Henepola Gunaratana was ordained as a Buddhist monk in Kandy,
      Sri Lanka, in 1947 and received his education at Vidyalankara College and
      Buddhist Missionary College, Colombo. He worked for five years as a
      Buddhist missionary among the Harijans (Untouchables) in India and for ten
      years with the Buddhist Missionary Society in Kuala Lumpur, Malaysia.
      In 1968 he came to the United States to serve as general secretary of the
      Buddhist Vihara Society at the Washington Buddhist Vihara. In 1980 he was
      appointed president of the Society. He has received a Ph.D. from The
      American University and since 1973 has been Buddhist Chaplain at The
      American University.
      He is now director of the Bhavana Meditation Center in West Virginia in
      the Shenandoah Valley, about 100 miles from Washington, D.C.



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    LIST OF ABBREVIATIONS
    PTS Pali Text Society edition
    BBS Burmese Buddhasasana Samiti edition
    A. Anguttara Nikaya (PTS)
    D. Digha Nikaya (PTS)
    Dhs. Dhammasangani (BBS)
    Dhs.A. Dhammasangani Atthakatha = Atthasalini (BBS)
    M. Majjhima Nikaya (PTS)
    M.A. Majjhima Nikaya Atthakatha (BBS)
    Miln. Milindapanha (PTS)
    PP. Path of Purification (translation of Visuddhimagga by Bhikkhu Nanamoli;
    Kandy: BPS, 1975)
    S. Samyutta Nikaya (PTS)
    SA. Samyutta Nikaya Atthakatha (BBS)
    ST. Samyutta Nikaya Tika (BBS)
    Vbh. Vibhanga (PTS)
    Vin.A. Vinaya Atthakatha (BBS)
    Vism. Visuddhimagga (PTS)
    Vism.T. Visuddhimagga Tika (BBS)

Visuddhimagga - THE EARTH KASINA - The fourth & fivefold reckoning of jhana

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[THE FOURTH JHANA]
183. And at this point, 'With the abandoning of pleasure and pain and
with the previous disappearance of joy and grief he enters upon and
dwells in the fourth jhana, which has neither-pain-nor-pleasure and has
purity of mindfulness due to equanimity' (Vbh. 245), and so he has
attained the fourth jhana, which abandons one factor, possesses two
factors, is good in three ways, possesses ten characteristics, and is of the
earth kasina.
184. Herein, with the abandoning of pleasure and pain: with the aban-
doning of bodily pleasure and bodily pain. With the previous: which took
place before, not in the moment of the fourth jhana. 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. But when does the abandoning of these take place? At the moment
of access of the four jhanas. For [mental] joy is only abandoned at the
moment of the fourth-jhana access, while [bodily] pain, [mental] grief,
and [bodily] bliss (pleasure) are abandoned respectively at the moments
of access of the first, second, and third jhanas. 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 Vibhahga
(Vbh. 122).
186. But if these are only abandoned at the moments of access of the
several jhanas, why is their cessation said to take place in the jhana 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 jhana, which is ... born of seclusion. It is here that the arisen
pain faculty ceases without remainder.... Where does the arisen grief
faculty [cease without remainder? ... in the second jhana] ... Where does
the arisen pleasure faculty [cease without remainder? ... in the third
jhana] ... 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 jhana, which ... has mindfulness purified by
equanimity. It is here that the arisen joy faculty ceases without remain-
der' (S.v,213-15).
It is said in that way there referring to reinforced cessation. For in
the first jhana, etc., it is their reinforced cessation, not just their cessa-
tion, that takes place. At the moment of access it is just their cessation,
not their reinforced cessation, that takes place.
187. For accordingly, during the first jhana access, which has multiple


adverting, there could be realising of the [bodily] pain faculty48
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 absorp-
tion. Or else, though it has ceased during access, it has not absolutely
ceased there since it is not quite beaten out by opposition. But during ab-
sorption the whole body is showered with bliss owing to pervasion by
happiness. And the pain faculty has absolutely ceased in one whose
body is showered with bliss, since it is beaten out then by opposition.
188. And during the second-jhana access too, which has multiple advert-
ing, there could be realising 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, but it does not arise when applied and sustained thought
are absent. When it arises, it does so in the presence of applied and
sustained thought, and they are not abandoned in the second-jhana ac-
cess; but this is not so in the second jhana itself because its conditions
are abandoned there.
189. Likewise in the third-jhana access there could be realising of the
abandoned [bodily] pleasure faculty in one whose body was pervaded by
the superior materiality originated by the [consciousness associated with
the] happiness. But not so in the third jhana itself. For in the third jhana
the happiness that is a condition for the [bodily] bliss (pleasure) has
ceased entirely. Likewise in the fourth-jhana access 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. But not so in the fourth jhana
itself. 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. 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? It is done so that
they can be readily grasped. For the neither-painful-nor-pleasant feeling
described here by the words 'which has neither-pain-nor-pleasure' is
subtle, hard to recognize and not readily grasped. So just as, when a
cattleherd49
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; 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; for when they
are shown collected together in this way, then what is not [bodily] pleas-
ure (bliss) or [bodily] pain or [mental] joy or [mental] grief can still be
grasped in this way: 'This is neither-painful-nor-pleasant feeling'.


191. Besides, this may be understood as said in order to show the condi-
tion for the neither-painful-nor-pleasant mind-deliverance. For the aban-
doning of [bodily] pain, etc., are conditions for that, according as it is
said: There are four conditions, friend, for the attainment of the neither-
painful-nor-pleasant mind-deliverance. Here, friend, with the abandon-
ing of pleasure and pain and with the previous disappearance of joy and
grief a bhikkhu enters upon and dwells in the fourth jhana ... equanimity.
These are the four conditions for the attainment of the neither-painful-
nor-pleasant mind-deliverance' (M.i,296).
192. Or alternatively, just as, although mistaken view of individuality,
etc., have already been abandoned in the earlier paths, they are neverthe-
less 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 as mentioned here for the purpose of recommending this
jhana. 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; for of these, pleasure (bliss) is a condition
for joy, and joy for greed; pain is a condition for grief and grief for hate.
So with the removal of pleasure (bliss), etc., greed and hate are very far
away since they are removed along with their conditions.
193. Which has neither-pain-nor-pleasure: no pain owing to absence of
pain; no pleasure owing to absence of pleasure (bliss). By this he indi-
cates the third kind of feeling that is in opposition both to pain and to
pleasure, not the mere absence of pain and pleasure. This third kind of
feeling named * neither-pain-nor-pleasure' is also called 'equanimity'. It
has the characteristic of experiencing what is contrary to both the desir-
able and the undesirable. Its function is neutral. Its manifestation is
unevident. Its proximate cause should be understood as the cessation of
pleasure (bliss).
194. And has purity of mindfulness due to equanimity: has purity of mind-
fulness brought about by equanimity. For the mindfulness in this jhana is
quite purified, and its purification is effected by equanimity, not by any-
thing else. That is why it is said to have purity of mindfulness due to
equanimity. Also it is said in the Vibhahga: 'This mindfulness is cleared,
purified, clarified, by equanimity; hence it is said to have purity of mind-
fulness due to equanimity (Vbh. 261). [168] And the equanimity due to
which there comes to be this purity of mindfulness should be understood
as specific neutrality in meaning. And not only mindfulness is purified
by it here, but also all associated states. However, the teaching is given
under the heading of mindfulness.
195. Herein, this equanimity exists in the three lower jhanas too; 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, so too, this crescent moon of equanimity consisting in
specific neutrality exists in the first jhana, 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; and because it is not purified, the conascent mindful-
ness and other states are not purified either, like the unpurified crescent
moon's radiance by day. That is why no one among these [first three
jhanas] is said to have purity of mindfulness due to equanimity. But here
this crescent moon consisting in specific neutrality is utterly pure be-
cause 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. And since it is purified, the conascent mindfulness
and other states are purified and clear also, like the purified crescent
moon's radiance. That, it should be understood, is why only this jhana is
said to have purity of mindfulness due to equanimity.
196. Fourth: it is fourth in numerical series; and it is fourth because it is
entered upon fourth.
197. 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. But that joy is actually abandoned in the first im-
pulsions of the same cognitive series (cf. §185). Hence it is called its
factor of abandoning.
The possession of the two factors should be understood as the aris-
ing of the two, namely, equanimity as feeling and unification of mind.
The rest is as stated in the case of the first jhana.
This, in the first place, is according to the fourfold reckoning of
jhana.
[THE FIVEFOLD RECKONING OF JHANA]
198o When, however, he is developing fivefold jhana, then, on emerging
from the now familiar first jhana, he can regard the flaws in it in this
way: 'This attainment is threatened by the nearness of the hindrances,
and its factors are weakened by the grossness of applied thought'. [169]
He can bring the second jhana to mind as quieter and so end his attach-
ment to the first jhana and set about doing what is needed for attaining
the second.
199. Now he emerges from the first jhana mindful and fully aware; and
only applied thought appears gross to him as he reviews the jhana fac-
tors, while the sustained thought, etc., 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, the
second jhana arises in him in the way already described.
Its factor of abandoning is applied thought only. The four beginning
with sustained thought are the factors that it possesses. The rest is as
already stated.
200. When this has been obtained in this way, and once he has mastery in
the five ways already described, then on emerging from the now familiar
second jhana he can regard the flaws in it in this way: This attainment is
threatened by the nearness of applied thought, and its factors are weak-
ened by the grossness of sustained thought'. 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.
201. Now he emerges from the second jhana mindful and fully aware;
only sustained thought appears gross to him as he reviews the jhana
factors, while happiness, etc., 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, the third
jhana arises in him in the way already described.
Its factor of abandoning is sustained thought only. The three begin-
ning with happiness, as in the second jhana in the fourfold reckoning,
are the factors that it possesses. The rest is as already stated.
202. So that which is the second in the fourfold reckoning becomes the
second and third in the fivefold reckoning by being divided into two.
And those which are the third and fourth in the former reckoning be-
come the fourth and fifth in this reckoning. The first remains the first in
each case.
The fourth chapter called 'The Description of
the Earth Kasina' in the Treatise on the Develop-
ment of Concentration in the Path of Purification
composed for the purpose of gladdening good
people.

Visuddhimagga - THE EARTH KASINA - The second & third jhana

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
40
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,
42
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;
43
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).
44
[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,
45
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.

Visuddhimagga - THE EARTH KASINA - Extending the sign & Mastery in five ways

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


126. So if he wants to remain long in the jhana, he must enter upon it
after [first] purifying his mind from obstructive states.
[EXTENSION OF THE SIGN]
In order to perfect the development of consciousness he should be-
sides extend the counterpart sign according as acquired. Now there are
two planes for extension, namely, access and absorption; for it is pos-
sible to extend it on reaching access and on reaching absorption. But the


extending should be done consistently in one [or the other], which is
why it was said *he should besides extend the counterpart sign according
as acquired'.
127. The way to extend it is this. The meditator should not extend the
sign as a clay bowl or a cake or boiled rice or a creeper or a piece of
cloth is extended. He should first delimit with his mind successive sizes
for the sign, according as acquired, that is to say, one finger, two fingers,
three fingers, four fingers, and then extend it by the amount delimited,
just as a ploughman delimits with the plough the area to be ploughed and
then ploughs within the area delimited, or just as bhikkhus fixing a
boundary first observe the marks and then fix it. He should not, in fact,
extend it without having delimited [the amount it is to be extended by].
After that has been done, he can further extend it, doing so by delimiting
successive boundaries of, say, a span, a ratana (= 2 spans), the verandah,
the surrounding space,
37
the monastery, and the boundaries of the
village, the town, the district, the kingdom and the ocean, [153] making
the extreme limit the world-sphere or even beyond.
128. Just as young swans first starting to use their wings soar a little
distance at a time, and by gradually increasing it eventually reach the
presence of the moon and sun, so too when a bhikkhu extends the sign
by successive delimitations in the way described, he can extend it up to
the limit of the world-sphere or even beyond.
129. Then that sign [appears] to him like an ox hide stretched out with a
hundred pegs
38
over the earth's ridges and hollows, river ravines, tracts
of scrub and thorns, and rocky inequalities (see M.iii,105) in any area to
which it has been extended.
When a beginner has reached the first jhana in this sign, he should
enter upon it often without reviewing it much. For the first jhana factors
occur crudely and weakly in one who reviews it much. Then because of
that they do not become conditions for higher endeavour. While he is
endeavouring for the unfamiliar [higher jhana] he falls away from the
first jhana and fails to reach the second.
130. Hence the Blessed One said: 'Bhikkhus, suppose there were a
foolish stupid mountain cow, with no knowledge of fields and no skill in
walking on craggy mountains, who thought: "What if I walked in a
direction I never walked in before, ate grass I never ate before, drank
water I never drank before?", and without placing her forefoot properly
she lifted up her hind foot; then she would not walk in the direction she
never walked in before or eat the grass she never ate before or drink the
water she never drank before, and also she would not get back safely to
the place where she had thought, "What if I walked in a direction I never
walked in before ... drank water I never drank before?". Why is that?


Because that mountain cow was foolish and stupid with no knowledge of
fields and no skill in walking on craggy mountains. So too, bhikkhus,
here is a certain foolish stupid bhikkhu with no knowledge of fields and
no skill, quite secluded from sense desires, secluded from unprofitable
things, in entering upon and dwelling in the first jhana, which is accom-
panied by applied thought and sustained thought with happiness and
bliss bom of seclusion; he does not repeat, develop or cultivate that sign
or properly establish it. He thinks: "What if with the subsiding of applied
and sustained thought I entered upon and dwelt in the second jhana,
which is ... with happiness and bliss born of concentration?". [154] He
is unable with the subsiding of applied and sustained thought to enter
upon and dwell in the second jhana, which is ... with happiness and bliss
born of concentration. Then he thinks: "What if, quite secluded from
sense desires, secluded from unprofitable things, I entered upon and
dwelt in the first jhana, which is ... with happiness and bliss born of
seclusion?". He is unable, quite secluded from sense desires, secluded
from unprofitable things, to enter upon and dwell in the first jhana which
is ... with happiness and bliss born of seclusion. This bhikkhu is called
one who has slipped between the two, who has fallen between the two,
just like the foolish stupid mountain cow with no knowledge of fields
and no skill in walking on craggy mountains ...' (A.iv,418-19).
131. Therefore he should acquire mastery in the five ways first of all with
respect to the first jhana. Herein, these are the five kinds of mastery:
mastery in adverting, mastery in attaining, mastery in resolving (steady-
ing the duration), mastery in emerging, and mastery in reviewing. 'He
adverts to the first jhana where, when, and for as long as, he wishes; he
has no difficulty in adverting; thus it is mastery in adverting. He attains
the first jhana where ... he has no difficulty in attaining; thus it is mas-
tery in attaining' (Ps.i,100), and all the rest should be quoted in detail
(Ch. XXHI, §27).
132. The explanation of the meaning here is this. When he emerges from
the first jhana and first of all adverts to the applied thought, then, next to
the adverting that arose interrupting the life-continuum, either four or
five impulsions impel with that applied thought as their object. Then
there are two life-continuum [consciousnesses]. Then there is adverting
with the sustained thought as its object and followed by impulsions in
the way just stated. When he is able to prolong his conscious process
uninterruptedly in this way with the five jhana factors, then his mastery
of adverting is successful. But this mastery is found at its acme of per-
fection in the Blessed One's Twin Marvel (Ps.i,125), or for others on
the aforesaid occasions. There is no quicker mastery in adverting than
that.


133. The venerable Maha-Moggallana's ability to enter upon jhana quickly,
as in the taming of the royal naga-serpent Nandopananda (Ch.XII, §106f.),
is called mastery in attaining.
134. Ability to remain in jhana for a moment consisting in exactly a
finger-snap or exactly ten finger-snaps is called mastery in resolving
(steadying the duration).
Ability to emerge quickly in the same way is called mastery in
emerging.
135. The story of the Elder Buddharakkhita may be told in order to
illustrate both these last. [155] Eight years after his admission to the
Community that elder was sitting in the midst of thirty thousand bhikkhus
possessed of supernormal powers who had gathered to attend upon the
sickness of the Elder Maha-Rohanagutta at Therambatthala. He saw a
royal supanna (demon) swooping down from the sky intending to seize
an attendant royal naga-serpent as he was getting rice-gruel accepted for
the elder. The Elder Buddharakkhita created a rock meanwhile, and seiz-
ing the royal naga by the arm, he pushed him inside it. The royal supanna
gave the rock a blow and made off. The senior elder remarked: 'Friends,
if Rakkhita had not been there, we should all have been put to shame'.
39
136. Mastery in reviewing is described in the same way as mastery in ad-
verting; for the reviewing impulsions are in fact those next to the advert-
ing mentioned there (§132).
137. When he has once acquired mastery in these five ways, then on
emerging from the now familiar first jhana he can regard the flaws in it
in this way: 'This attainment is threatened by the nearness of the hin-
drances, and its factors are weakened by the grossness of the applied and
sustained thought'. He can bring the second jhana to mind as quieter and
so end his attachment to the first jhana and set about doing what is
needed for attaining the second.
138. When he has emerged from the first jhana, applied and sustained
thought appear gross to him as he reviews the jhana factors with mind-
fulness and full awareness, while happiness and bliss and 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
factors and obtaining the peaceful factors, [knowing] 'now the second
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 sec-
ond jhana. The rest are of the sense sphere of the kinds already stated
(§74).

Visuddhimagga - THE EARTH KASINA - The first jhana

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'.