The Earth Kasiṇa

Now, as to what was said, "who, having abandoned a dwelling unsuited to the development of concentration, dwells in a suitable one" — herein, first, for one to whom it is comfortable to dwell in the same monastery as his teacher, he should dwell right there, clarifying his meditation subject as needed. If it is not comfortable there, he should dwell in whatever other suitable monastery there is, whether a quarter-league away, half a league, or even a full league. For thus, when doubt or a lapse of memory about the meditation subject arises at some point, having performed the customary duties at his own monastery early, and having walked for alms along the way, right at the end of the meal he will be able to go to the teacher's dwelling-place, clarify the meditation subject in the teacher's presence that very day, and, on the next day, having paid respects to the teacher and set out, walk for alms along the way, and, without becoming exhausted, return to his own dwelling-place. But whoever cannot find a comfortable place even within a league's distance — he should first resolve every knotty point in the meditation subject, make it thoroughly clear and ready to be recalled at will, and then, even going far, having abandoned a dwelling unsuited to the development of concentration, should dwell in a suitable one.

Herein, "unsuitable" means possessing any one of eighteen faults. Here are these eighteen faults: largeness, newness, dilapidation, proximity to a road, a rock-pool, edible leaves, flowers, fruit, being much sought-after, proximity to a city, proximity to timber, proximity to fields, the presence of incompatible people, proximity to a port, proximity to the frontier, proximity to a border between kingdoms, unsuitability, and lack of good friends — possessing any one of these eighteen faults is called "unsuitable." One should not dwell there.

Why? In a large monastery, first, many people of various inclinations gather; being at odds with one another, they do not perform the customary duties. The Bodhi-tree courtyard and the like remain unswept. Drinking water and washing water are not kept prepared. There, one who has set out with bowl and robe, thinking "I shall walk for alms in the resort village," if he sees a duty undone, or a water-pot empty, must then perform that duty, and set out the water. Not doing so, he commits an offense of wrongdoing for breach of duty. For one who does perform it, the time passes; entering too late in the day, once the almsgiving is finished, he gets nothing. Even one gone into seclusion is distracted by the loud noise of novices and young monks, and by the business of formal Sangha acts. But where all the duties are already performed, and there is no further disturbance either — in such a large monastery too, one may dwell.

In a new monastery, there is much construction work; they complain about one who does not join in it. But where the monks say, "let the venerable one do the recluse's work as he finds comfortable; we will do the construction work" — in such a place one may dwell.

In a dilapidated monastery, much needs repair; they complain about one who does not repair even so much as his own lodging; and for one who does repair it, the meditation subject declines.

In a monastery situated on a main road, visitors gather day and night. Having given one's own lodging to those who arrive at an improper hour, one must dwell at the foot of a tree or on a rock surface. The next day it is just the same again; so there is no opportunity for the meditation subject. But where there is no such crowding of visitors, there one may dwell.

A "rock-pool" is a natural stone reservoir; there, crowds of people gather for water; the pupils of city-dwelling elders connected to the royal household come there for dyeing work; when they ask about vessels, wood, troughs, and the like, these must be shown to them, "they are in such-and-such a place" — thus, at all times, one is constantly occupied.

Where various kinds of edible leafy vegetables grow, even for one sitting there for his daytime rest, having taken up his meditation subject, women gathering leaves nearby, singing as they pick, create a danger to his meditation subject through the disturbance of discordant noise.

And where various kinds of flowering shrubs are in full bloom, there too is the very same kind of trouble.

Where various kinds of fruit — mango, rose-apple, jackfruit, and the like — grow, those wanting fruit come and beg for it; if refused, they become angry, or take it by force; and if, walking in the monastery in the evening, one sees them and says, "why do you laypeople act this way?" — being addressed, they abuse him as they please. They may even conspire to drive him from his dwelling.

But as for what is "much sought-after": one dwelling in a monastery renowned as a cave-retreat, such as Dakkhiṇagiri, Hatthikucchi, Cetiyagiri, or Cittalapabbata, is thought by people, "this one must be an arahant," and they flock there from all around wishing to pay respects; because of this, there is no comfort for him. But for one to whom that itself is suitable, he should go elsewhere by day and dwell there only at night.

In a monastery near a city, incongruous objects come into range; water-carrying slave-women, too, go about jostling with their pots, not stepping aside to give way; and important people, too, set up a screen in the midst of the monastery and sit there.

As for what is near timber: where there is firewood and trees suitable for building material, wood-gatherers, like the vegetable- and flower-gatherers already mentioned, cause discomfort; if there are trees in the monastery, people come and cut them down, "we will make houses from them." If, in the evening, having come out from his meditation cell and walking in the midst of the monastery, he sees them and says, "why do you laypeople act this way?" — they abuse him as they please, and may even conspire to drive him from his dwelling.

But whatever is near fields, surrounded all around by fields — there, people make a threshing-floor right in the middle of the monastery and thresh their grain, sleep in the porches, and cause much other discomfort. And where the Sangha holds a large agricultural estate, the monastery attendants impound the cattle of local families, and cut off their water allotment; the people, taking a handful of rice-heads, show them to the Sangha, "see what your attendants have done." For this or that reason, one must go to the doors of kings and great ministers; this too is included under "near fields."

"The presence of incompatible people" means where monks hostile to one another dwell — who, when quarreling, if restrained with "venerable sirs, do not act this way," become ones who say, "we have been ruined ever since this rag-robe-wearer arrived."

And whatever is situated near a water-port or a land-port — there, people constantly arriving by boat and by caravan, pressing for things, saying "give us space, give us water, give us salt," cause discomfort.

But near the frontier, people have little confidence in the Buddha and the rest.

Near a border between kingdoms, there is danger from kings. For one king attacks that region, "it does not stand under my control"; and the other likewise, "it does not stand under my control." There, this monk sometimes wanders in one king's territory, sometimes in the other's. Then, thinking of him, "this one is a spy," they bring him to ruin and calamity.

"Unsuitability" means unsuitability either through the influx of incongruous sights and other objects, or through being possessed by non-human beings. Here is the story. It is said that a certain elder dwelt in the forest. Then a female spirit stood at the door of his leaf-hut and sang. He came out and stood at the door; she went and sang at the head of the walking-path. The elder went to the head of the walking-path. She stood on a cliff a hundred men high and sang. The elder turned back. Then she, coming swiftly, seized him and said: "Venerable sir, I have devoured not one, not two, of your kind."

"Lack of good friends" means where it is not possible to obtain, as a good friend, one's teacher or the equal of a teacher, or one's preceptor or the equal of a preceptor. There, that lack of good friends is indeed a great fault. Possessing any one of these eighteen faults should be understood as "unsuitable." And this was said in the commentaries —

A large dwelling, a new dwelling, an old dwelling, and one by a road; a rock-pool, leaves, flowers, and fruit, and one much sought-after too;

a city, one near timber, a field, one with incompatible people, a port; the frontier, a border, the unsuitable, and where a friend cannot be found.

Having thus known these eighteen places, the wise one should avoid them from afar, just as one avoids a dangerous road.

But whatever is endowed with the five factors — not too far and not too near the resort village, and the rest — this is called "suitable." For this was said by the Blessed One: "And how, monks, is a dwelling endowed with five factors? Herein, monks, a dwelling is not too far and not too near, endowed with a good path for going and coming; by day not crowded, by night quiet, with little noise; with little contact from gadflies, mosquitoes, wind, sun, and creeping things; and, for one dwelling in that dwelling, robes, almsfood, lodging, and medicinal requisites for the sick arise without difficulty. And in that dwelling there live elder monks of great learning, versed in the tradition, who bear the Dhamma, bear the Vinaya, bear the summaries; approaching them from time to time, he asks and questions them, 'Venerable sir, how is this? What is the meaning of this?' And those venerable ones reveal to him what is hidden, make clear what is obscure, and dispel his doubt in the many matters that are grounds for doubt. Thus, monks, is a dwelling endowed with five factors" (A.N. 10.11).

This is the detailed treatment, in connection with "who, having abandoned a dwelling unsuited to the development of concentration, dwells in a suitable one."

"Having cut off minor impediments": for one dwelling in a fitting monastery in this way, whatever minor impediments he may have should also be cut off. Namely: long hair, nails, and body-hair should be cut. Reinforcement or mending work should be done on worn-out robes; or, if soiled, they should be dyed. If there is corrosion on the bowl, it should be fired. The bed, chair, and the like should be cleaned. This is the detailed treatment, in connection with "having cut off minor impediments."

Now, as to "should be developed without letting the whole procedure of development lapse" — herein, this is the detailed discourse by way of all the meditation subjects, beginning with the earth kasiṇa.

For by a monk who has thus cut off his minor impediments, having returned from his almsround after the meal, having dispelled drowsiness from the meal, and sitting comfortably in a secluded place, the sign should be taken up in earth, whether prepared or unprepared. For this was said —

"One learning the earth kasiṇa takes up the sign in earth, whether prepared or unprepared, bounded, not unbounded, having an edge, not without an edge, having a raised rim, not without a raised rim, having a limit, not unlimited, the size of a winnowing basket or the size of a saucer. He makes that sign well grasped, well retained, well defined. Having made that sign well grasped, well retained, and well defined, seeing its benefit, perceiving it as a jewel, having established a sense of high regard, and cherishing it, he binds his mind to that object, thinking, 'surely by this practice I shall be freed from old age and death.' He, quite secluded from sense pleasures ... attains and dwells in the first jhāna."

Herein, for one who, in a past existence too, having gone forth either in the Dispensation or as an ascetic renunciant, had previously produced the four or five jhānas by means of the earth kasiṇa — for such a meritorious person, accomplished in supporting condition, the sign arises in unprepared earth, at a plowed spot or a threshing-floor, as in the case of the Elder Mallaka. It is said that, for that venerable one, looking at a plowed spot, the sign arose of exactly that spot's size. He, having expanded it, produced the five jhānas, established insight with that jhāna as its proximate cause, and attained arahantship.

But whoever has made no such prior effort, he, without deviating from the procedure of the meditation subject learned in the teacher's presence, avoiding the four faults of a kasiṇa, should make a kasiṇa. For the four faults of the earth kasiṇa are by way of admixture with blue, yellow, red, or white. Therefore, not taking clay of a blue or other such color, one should make the kasiṇa from clay of a dawn-color, resembling the clay carried down by the Ganges. And it should not be made in the middle of the monastery, in a place where novices and the like pass through. But at the edge of the monastery, in a hidden place — either under a rock overhang or in a leaf-hut — it should be made either portable or fixed in place. Herein, the portable one should be made by binding a rag, a hide, or a woven mat onto four sticks, and, on that, smearing a disc of the stated size, made from well-kneaded clay with grass-roots, gravel, and pebbles removed. At the time of preliminary practice, it should be spread on the ground and looked at. The fixed one should be made in the ground by driving in stakes in the shape of a lotus-pericarp and binding them together with creepers. If that clay does not suffice, other clay should be put in below, and, on top, a disc a span and four finger-widths across should be made from thoroughly purified dawn-colored clay. For it is with reference to precisely this measure that it was said, "the size of a winnowing basket or the size of a saucer." And "bounded, not unbounded" and the rest were said for the purpose of delimiting it.

Therefore, having made it delimited to the measure stated, if smoothed with a wooden trowel it produces a patchy color. Therefore, not using that, one should smooth it with a stone trowel, making it even, like the surface of a drum; and, having swept that place, and bathed, one should come and sit on a well-covered stool with legs a span and four finger-widths high, placed at a distance of two and a half cubits from the kasiṇa-disc. For one sitting farther than that, the kasiṇa does not appear clearly; sitting nearer, the faults of the kasiṇa become visible. Sitting too high, one must look down bending the neck; too low, the knees ache. Therefore, sitting in the manner stated, having reflected on the danger in sense-pleasures by the method beginning "sense-pleasures give little enjoyment," and, with a longing arisen for renunciation — the escape from sense-pleasures, the means of surmounting all suffering — having generated joy and gladness by recollecting the qualities of the Buddha, the Dhamma, and the Sangha, with reverence born from the thought "this, now, is that very path of renunciation practiced by all Buddhas, Paccekabuddhas, and noble disciples," and having generated enthusiasm with the thought "surely, by this practice, I shall share in the taste of the happiness of seclusion" — one should develop it, opening the eyes evenly and taking up the sign.

For one who opens the eyes too wide, the eyes grow tired, and the disc becomes overly distinct; because of this, the sign does not arise for him. For one who opens them too little, the disc is indistinct, and the mind becomes sluggish; in this way too, the sign does not arise. Therefore, just as one seeing the reflection of one's own face on the surface of a mirror, one should open the eyes evenly and take up the sign; the color should not be reflected upon, nor should its particular characteristic be attended to. Rather, without excluding the color — treating it as belonging to its physical basis, by way of its prominence — the mind should be established on the earth-element as a conceptual state, and it should be attended to. Among the names for earth — pathavī, mahī, medinī, bhūmi, vasudhā, vasundharā, and the rest — whichever one wishes, whichever is congenial to one's own perception, that should be used. But, indeed, "pathavī" is the most well-known of these names; therefore it should be developed simply by way of this well-known term, "earth, earth." It should be brought to mind, opening the eyes at one time and closing them at another. It should be developed in this same way a hundred times, a thousand times, even more than that, until the learning-sign arises.

For one developing it in this way, when, closing the eyes and adverting to it, it comes into range just as it does with the eyes open, then the learning-sign is said to have arisen. From the time it has arisen, one should no longer sit in that place. One should enter one's own dwelling-place and develop it sitting there. And, for the purpose of avoiding the delay of washing the feet, a single-soled sandal and a walking-staff should be desired. Then, if this young concentration should be lost through some unsuitable cause, one should put on the sandals, take the walking-staff, go to that place, take up the sign again, come back, and, sitting comfortably, develop it; it should be attended to again and again, worked over by reasoning and by thought. For one doing so, the hindrances are gradually suppressed, the defilements settle down, the mind becomes concentrated by access concentration, and the counterpart-sign arises.

Herein, this is the distinction between the earlier learning-sign and this one: in the learning-sign, the faults of the kasiṇa are visible; the counterpart-sign, however, appears as though it had burst forth, splitting open the learning-sign, and stands there a hundred times, a thousand times more thoroughly pure — like a mirror-disc drawn out of its pouch, like a well-polished conch-shell dish, like the moon's disc emerging from behind a cloud-bank, like cranes against a thundercloud. And yet it possesses neither color nor shape. For if it were such, it would be cognizable by the eye, gross, subject to comprehension by insight, and struck by the three characteristics — but it is not of that kind. For it is merely the mode of appearance to one who has attained concentration, born of perception.

And from the time it has arisen, the hindrances are indeed suppressed, the defilements have indeed settled down, and the mind is indeed concentrated by access concentration.

For concentration is twofold: access concentration and absorption concentration. The mind becomes concentrated in two ways: on the plane of access, or on the plane of attainment. Herein, on the plane of access, the mind is concentrated through the abandoning of the hindrances. On the plane of attainment, through the manifestation of the jhāna factors.

But this is the distinguishing feature of the two concentrations: in access, the factors have not become strong; and because the factors have not become strong, just as a young child, when lifted up and set down, falls to the ground again and again — so too, when access has arisen, the mind at one time takes the sign as its object, and at another time sinks into the life-continuum. But in absorption, the factors have become strong; and because the factors have become strong, just as a strong man, having risen from his seat, could stand even for a whole day — so too, when absorption concentration has arisen, the mind, having once cut off the course of the life-continuum, stands for an entire night, or an entire day, occurring simply by way of a succession of wholesome impulsion-consciousnesses.

Herein, as for this counterpart-sign that has arisen together with access concentration — its production is exceedingly difficult. Therefore, if one is able, in that very sitting, to expand that sign and attain absorption, excellent. But if one is not able, then that sign should be guarded heedfully, as one would guard a Wheel-Turning Monarch's unborn child. For thus —

For one who guards the sign, no decline of what has been gained occurs; when there is no protection, what has been gained is lost again and again.

Herein, this is the method of protection —

Dwelling, resort village, talk, a person, food, climate, and posture — these are the seven; one should avoid the unsuitable among them.

One should resort to the seven when suitable; for thus, to one so practicing, absorption comes to some before long.

Herein, whatever dwelling is such that, for one dwelling there, an unarisen sign does not arise, or an arisen one is lost, and unestablished mindfulness does not become established, and an unconcentrated mind does not become concentrated — this is unsuitable. Where the sign both arises and remains stable, mindfulness becomes established, and the mind becomes concentrated — as in the case of the Elder Padhāniya Tissa who dwelt at Nāgapabbata — this is suitable. Therefore, where a monastery has many dwelling-cells, one should dwell three days in each in turn, and dwell in whichever one's mind becomes one-pointed. For, owing to the suitability of the dwelling, five hundred monks dwelling at Cūḷanāga Cave on the island of Tambapaṇṇi, having taken up their meditation subject right there, attained arahantship. And there is no reckoning the number of those who, having reached the noble plane elsewhere as stream-enterers and the rest, attained arahantship there. Likewise at other places such as Cittalapabbata Monastery.

As for the resort village: whichever is to the north or south of the dwelling, not too far, within a range of a league and a half, and has abundant, easily obtained almsfood, that is suitable. The opposite is unsuitable.

As for talk: what is included among the thirty-two kinds of worldly talk is unsuitable, for it leads to the disappearance of the sign. What is based on the ten grounds for proper talk is suitable; but even that should be spoken in moderation.

As for a person, too: one not given to worldly talk, endowed with virtue and other good qualities, in reliance on whom an unconcentrated mind becomes concentrated, or a concentrated mind becomes more stable — such a one is suitable. But one much given to bodily indulgence, and to worldly talk, is unsuitable. For he, like muddy water added to clear water, only sullies it; and, on encountering such a one, even the attainment of a young monk who dwelt at Koṭapabbata was lost — let alone the sign.

As for food: for some, sweet food is suitable; for others, sour food. As for climate, too: for some, cold is suitable; for others, heat. Therefore, whatever food or climate, when resorted to, is comfortable, and by which an unconcentrated mind becomes concentrated, or a concentrated one more stable — that food and that climate are suitable. The other kind of food, and the other climate, are unsuitable.

Among the postures, too: for some, walking is suitable; for others, one or another of lying down, standing, or sitting. Therefore, having examined it for three days, just as with the dwelling, whichever posture is such that an unconcentrated mind becomes concentrated in it, or a concentrated one more stable — that is suitable. The other should be understood as unsuitable.

Thus, avoiding this sevenfold unsuitability, one should resort to what is suitable. For to one practicing in this way, much given to cultivating the sign, absorption comes to some before long.

But for one who, practicing even in this way, still does not succeed, tenfold skill in absorption should be accomplished. Herein, this is the method: skill in absorption should be sought by these ten aspects — by making the physical basis clean; by bringing the faculties to a state of balance; by skill in the sign; by exerting the mind when it should be exerted; by restraining the mind when it should be restrained; by encouraging the mind when it should be encouraged; by looking on with equanimity at the mind when it should be so regarded; by avoiding unconcentrated persons; by associating with concentrated persons; and by being resolved upon that concentration.

Herein, "making the physical basis clean" means making both the internal and external bases clear and pure. For when one's hair, nails, and body-hair are long, or the body is covered with sweat and grime, then the internal basis is unclear, impure. And when one's robe is worn out, soiled, and foul-smelling, or the dwelling is untidy, then the external basis is unclear, impure. And when the internal and external bases are unclear, the knowledge in the mind and mental factors that arise is impure too — like the light of a lamp-flame that arises depending on an impure wick, oil-vessel, and oil. For one comprehending formations with impure knowledge, the formations too remain unclear; for one devoted to the meditation subject, the meditation subject too does not go to growth, increase, and fullness. But when the internal and external bases are clear, the knowledge in the mind and mental factors that arise is clear and pure too — like the light of a lamp-flame that arises depending on a pure wick, oil-vessel, and oil. And for one comprehending formations with pure knowledge, the formations too become clear; for one devoted to the meditation subject, the meditation subject too goes to growth, increase, and fullness.

"Bringing the faculties to a state of balance" means making the faculties of faith and the rest equal to one another. For if the faculty of faith is strong and the others weak, then the energy faculty cannot perform its function of exertion, the mindfulness faculty cannot perform its function of establishment, the concentration faculty cannot perform its function of non-distraction, and the understanding faculty cannot perform its function of seeing; therefore it should be reduced, either by reflecting on the nature of things, or by simply not attending to it in the manner by which it grew strong. The story of the Elder Vakkali is an illustration here. But if the energy faculty is strong, then the faith faculty cannot perform its function of resolve, nor can the others perform their respective functions; therefore it should be reduced by developing tranquility and the rest. The story of the Elder Soṇa should be shown here too. Likewise for the rest: when any one is strong, the incapacity of the others to perform their own functions should be understood. But especially, the balance of faith with understanding, and of concentration with energy, is praised here. For one of strong faith and weak understanding has a naive kind of confidence, becoming devoted to what is not a proper object. One of strong understanding and weak faith leans toward craftiness, and this fault becomes as incurable as a disease caused by medicine itself. Through the balance of both, one becomes devoted only to a proper object. But strong concentration with weak energy is overcome by laziness, since concentration is on the side of laziness. Strong energy with weak concentration is overcome by restlessness, since energy is on the side of restlessness. But concentration, yoked together with energy, cannot fall into laziness. Energy, yoked together with concentration, cannot fall into restlessness; therefore, both of these should be made equal. For it is through the balance of both that absorption comes about. Moreover, for one working on concentration, even strong faith is proper. For, believing and trusting in this way, he will attain absorption. But, between concentration and understanding, for one working on concentration, strong one-pointedness is proper. For thus he attains absorption. For one working on insight, strong understanding is proper. For thus he attains penetration of the characteristics. But through the balance of both, absorption comes about as well. But strong mindfulness is proper everywhere. For mindfulness protects the mind from falling into restlessness by way of faith, energy, and understanding, which are on the side of restlessness, and from falling into laziness by way of concentration, which is on the side of laziness; therefore it, like salt-seasoning in every dish, and like a minister competent in every task in every royal affair, should be desired everywhere. For this reason it was said: "And mindfulness was said by the Blessed One to be needed everywhere. For what reason? Because the mind has mindfulness as its refuge, and mindfulness is manifested as protection; without mindfulness, there is no exerting or restraining of the mind."

"Skill in the sign" means skill in making the sign of one-pointedness of mind — such as the earth kasiṇa — when it has not been made; skill in developing it once made; and skill in protecting it once obtained through development. This is what is intended here.

And how does one exert the mind at the time it should be exerted? When, owing to excessively slack energy and the like, the mind becomes sluggish, then, not developing the three enlightenment factors beginning with tranquility, he develops the three beginning with investigation-of-states. For this was said by the Blessed One —

"Suppose, monks, a man wanted to kindle a small fire, and he were to put wet grass into it, and wet cow-dung, and wet sticks, and were to spray it with water, and scatter dust over it — would that man, monks, be able to kindle the small fire?" "No, venerable sir." "Just so, monks, when the mind is sluggish, that is not the time to develop the enlightenment factor of tranquility; not the time to develop the enlightenment factor of concentration ... not the time to develop the enlightenment factor of equanimity. Why is that? Because, monks, a sluggish mind is hard to arouse by means of these things. But, monks, when the mind is sluggish, that is the time to develop the enlightenment factor of investigation-of-states; the time to develop the enlightenment factor of energy; the time to develop the enlightenment factor of joy. Why is that? Because, monks, a sluggish mind is easily aroused by means of these things. Suppose, monks, a man wanted to kindle a small fire, and he were to put dry grass into it, and dry cow-dung, and dry sticks, and were to blow on it with his mouth, and not scatter dust over it — would that man, monks, be able to kindle the small fire?" "Yes, venerable sir" (S.N. 5.234).

And here, the development of the enlightenment factor of investigation-of-states and the rest should be understood by way of their own respective nutriments. For this was said —

"There are, monks, wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, states that have a dark and a bright counterpart. Frequently giving thorough attention to these — this is the nutriment for the arising of the unarisen enlightenment factor of investigation-of-states, and for the growth, fullness, and completion of the development of the enlightenment factor of investigation-of-states once it has arisen" (S.N. 5.232).

Likewise: "There are, monks, the element of initiative, the element of release, the element of exertion. Frequently giving thorough attention to these — this is the nutriment for the arising of the unarisen enlightenment factor of energy, and for the growth, fullness, and completion of the development of the enlightenment factor of energy once it has arisen" (S.N. 5.232).

Likewise: "There are, monks, states that are grounds for the enlightenment factor of joy. Frequently giving thorough attention to these — this is the nutriment for the arising of the unarisen enlightenment factor of joy, and for the growth, fullness, and completion of the development of the enlightenment factor of joy once it has arisen" (S.N. 5.232).

Herein, attention that occurs by way of penetrating the individual and general characteristics of things is called "thorough attention" with regard to the wholesome and the rest. Attention that occurs by way of arousing the element of initiative and the rest is called "thorough attention" with regard to the element of initiative and the rest. Herein, "the element of initiative" refers to the first stage of energy. "The element of release" is so called because it has emerged from laziness, and is stronger than the former. "The element of exertion" is so called because it advances from one stage to the next, and is stronger even than that. "States that are grounds for the enlightenment factor of joy" is simply another name for joy itself. For it too, thorough attention means simply the attention that produces it.

Moreover, seven things conduce to the arising of the enlightenment factor of investigation-of-states: inquiring often; making the physical basis clean; bringing the faculties to balance; avoiding a person of weak understanding; associating with a person of understanding; reflecting on the domain of profound knowledge; and being resolved upon that investigation.

Eleven things conduce to the arising of the enlightenment factor of energy: reflecting on the fear of the states of loss and the rest; seeing the benefit of attaining mundane and supramundane distinctions dependent on energy; reflecting on the course of one's own journey thus — "the path traveled by Buddhas, Paccekabuddhas, and great disciples is the path I must travel, and it cannot be traveled by one who is lazy"; honoring one's almsfood by making it of great fruit to the donors; reflecting on the greatness of the Teacher thus — "my Teacher is a praiser of the arousing of energy, his teaching is not to be transgressed, he is of great help to us, and is honored only by being honored through practice, not otherwise"; reflecting on the greatness of one's inheritance thus — "the great inheritance reckoned as the true Dhamma must be taken up by me, and it cannot be taken up by one who is lazy"; dispelling sloth and torpor by means of the perception of light, attending to it, changing posture, resorting to the open air, and the like; avoiding a lazy person; associating with a person of aroused energy; reflecting on right striving; and being resolved upon that energy.

Eleven things conduce to the arising of the enlightenment factor of joy: recollection of the Buddha, of the Dhamma, of the Sangha, of virtue, of generosity, of deities, and of peace; avoiding a coarse person; associating with an affectionate person; reflecting on inspiring discourses; and being resolved upon that joy. Thus, producing these states in these ways, one is said to develop the enlightenment factors of investigation-of-states and the rest. This is how one exerts the mind at the time it should be exerted.

And how does one restrain the mind at the time it should be restrained? When, owing to excessively intense energy and the like, the mind becomes restless, then, not developing the three enlightenment factors beginning with investigation-of-states, he develops the three beginning with tranquility. For this was said by the Blessed One —

"Suppose, monks, a man wanted to extinguish a great mass of fire, and he were to put dry grass into it ... and not scatter dust over it — would that man, monks, be able to extinguish the great mass of fire?" "No, venerable sir." "Just so, monks, when the mind is restless, that is not the time to develop the enlightenment factor of investigation-of-states; not the time to develop the enlightenment factor of energy ... not the time to develop the enlightenment factor of joy. Why is that? Because, monks, a restless mind is hard to calm by means of these things. But, monks, when the mind is restless, that is the time to develop the enlightenment factor of tranquility; the time to develop the enlightenment factor of concentration; the time to develop the enlightenment factor of equanimity. Why is that? Because, monks, a restless mind is easily calmed by means of these things. Suppose, monks, a man wanted to extinguish a great mass of fire, and he were to put wet grass into it ... and scatter dust over it — would that man, monks, be able to extinguish the great mass of fire?" "Yes, venerable sir" (S.N. 5.234).

Here too, the development of the enlightenment factor of tranquility and the rest should be understood by way of their own respective nutriments. For this was said by the Blessed One —

"There are, monks, tranquility of body and tranquility of mind. Frequently giving thorough attention to these — this is the nutriment for the arising of the unarisen enlightenment factor of tranquility, and for the growth, fullness, and completion of the development of the enlightenment factor of tranquility once it has arisen" (S.N. 5.232).

Likewise: "There are, monks, the sign of serenity, the sign of non-distraction. Frequently giving thorough attention to these — this is the nutriment for the arising of the unarisen enlightenment factor of concentration, and for the growth, fullness, and completion of the development of the enlightenment factor of concentration once it has arisen" (S.N. 5.232).

Likewise: "There are, monks, states that are grounds for the enlightenment factor of equanimity. Frequently giving thorough attention to these — this is the nutriment for the arising of the unarisen enlightenment factor of equanimity, and for the growth, fullness, and completion of the development of the enlightenment factor of equanimity once it has arisen" (S.N. 5.232).

Herein, having noted the manner in which tranquility and the rest have previously arisen for him, the attention that occurs by way of producing them, in all three cases, is called "thorough attention." "The sign of serenity" is simply another term for serenity itself. And, in the sense of non-distraction, that same thing is called "the sign of non-distraction."

Moreover, seven things conduce to the arising of the enlightenment factor of tranquility: resorting to superior food; resorting to a comfortable climate; resorting to a comfortable posture; a balanced application of effort; avoiding a person of agitated body; associating with a person of tranquil body; and being resolved upon that tranquility.

Eleven things conduce to the arising of the enlightenment factor of concentration: cleanliness of the physical basis; skill in the sign; bringing the faculties to balance; restraining the mind when it should be restrained; exerting the mind when it should be exerted; encouraging a mind without enjoyment by means of faith and a sense of urgency; looking on with equanimity at a mind rightly proceeding; avoiding an unconcentrated person; associating with a concentrated person; reflecting on the jhānas and liberations; and being resolved upon that concentration.

Five things conduce to the arising of the enlightenment factor of equanimity: neutrality toward beings; neutrality toward formations; avoiding a person attached to beings and formations; associating with a person neutral toward beings and formations; and being resolved upon that equanimity. Thus, producing these states in these ways, one is said to develop the enlightenment factors of tranquility and the rest. This is how one restrains the mind at the time it should be restrained.

And how does one encourage the mind at the time it should be encouraged? When, owing to sluggishness in the application of understanding, or to not having attained the happiness of peace, the mind lacks enjoyment, then one stirs it up by reflecting on the eight grounds for a sense of urgency. The eight grounds for a sense of urgency are: the four of birth, aging, sickness, and death; the suffering of the states of loss as the fifth; the suffering rooted in the round of rebirth in the past; the suffering rooted in the round in the future; and the suffering rooted in the search for food in the present. And one generates confidence in him by recollecting the qualities of the Buddha, the Dhamma, and the Sangha. This is how one encourages the mind at the time it should be encouraged.

And how does one look on with equanimity at the mind at the time it should be so regarded? When, for one so practicing, the mind is neither sluggish nor restless, not lacking enjoyment, evenly engaged with its object, proceeding along the course of serenity — then he does not concern himself with exerting, restraining, or encouraging it, like a charioteer with horses that are running evenly. This is how one looks on with equanimity at the mind at the time it should be so regarded.

"Avoiding unconcentrated persons" means keeping far away from persons who have never entered upon the path of renunciation, who are occupied with many affairs, and whose hearts are distracted.

"Associating with concentrated persons" means approaching, from time to time, persons who have entered upon the path of renunciation and who have attained concentration.

"Being resolved upon that concentration" means being resolved upon concentration — the meaning being: regarding concentration as weighty, inclined toward concentration, tending toward concentration, sloping toward concentration.

Thus, this tenfold skill in absorption should be accomplished.

For to one thus accomplishing this skill in absorption, once the sign has been obtained, absorption comes about.

But if, for one so practicing, it does not come about, even so, the wise one should not abandon the effort, but should simply keep striving.

For there is no such possibility as a person, having given up right effort, attaining any distinction at all, even a small one.

Therefore, the wise one, observing the manner of the mind's occurrence, should apply an equal degree of energy again and again.

Should the mind sink even slightly, he should simply exert it; should it be overexcited, he should restrain it, and keep it proceeding evenly.

Just as the movements of bees and the like — upon pollen, upon a lotus petal, with a thread, a boat, or an axle — are rightly praised,

so, having released the mind entirely from the states of sluggishness and restlessness, one should direct it toward the sign in just this way.

Herein, this is an illustration of the meaning — just as an unskilled bee, knowing that a certain tree has flowered, having darted at it with sharp speed, overshoots it, and, turning back, arrives only when the pollen is exhausted; another unskilled one, having darted with sluggish speed, arrives only when it is already exhausted; but a skilled one, having darted with even speed, easily reaches the mass of flowers, takes as much pollen as it wishes, produces honey, and enjoys the taste of honey.

And just as, among surgeons' apprentices practicing knife-work on a lotus leaf floating in a water-bowl, one unskilled one, bringing the knife down with speed, either cuts the lotus leaf in two, or pushes it into the water; another unskilled one, from fear of cutting it or pushing it under, does not even dare to touch it with the knife; but a skilled one, applying even effort, demonstrates the knife-stroke there, and, his skill perfected, performs work in such places and gains a reward.

And just as, when a king announces that whoever brings four fathoms' length of spider-silk thread will receive four thousand coins, one unskilled man, pulling the spider-silk with speed, keeps breaking it here and there; another unskilled one, from fear of breaking it, does not even dare to touch it with his hand; but a skilled one, starting from the end, with even effort, winds it around a stick, brings it, and gains the reward.

And just as an unskilled navigator, filling the sail in a strong wind, drives the ship off to a foreign place; another unskilled one, lowering the sail in a gentle wind, leaves the ship stationary right there; but a skilled one, filling the sail in a gentle wind, and making it half-full in a strong wind, safely reaches the desired place.

And just as, when a teacher tells his pupils that whoever fills a tube with oil without spilling it will receive a reward, one unskilled one, greedy for the reward, filling it with speed, spills the oil; another unskilled one, from fear of spilling the oil, does not even dare to pour it in; but a skilled one, filling it with even effort, gains the reward.

Just so, when the sign has arisen, one monk, thinking "I shall quickly reach absorption," makes intense effort; his mind, owing to overexerted energy, falls into restlessness, and he is unable to reach absorption. Another, seeing the fault in overexerted energy, thinking "what use is this absorption to me," lets his energy slacken; his mind, owing to overly slack energy, falls into laziness, and he too is unable to reach absorption. But whoever, releasing even a slight sluggishness from its sluggish state and a slight restlessness from its restless state, keeps the mind directed toward the sign with even effort — he reaches absorption; one should be like this. With reference to this meaning, this was said —

Just as the movements of bees and the like — upon pollen, upon a lotus petal, with a thread, a boat, or a tube — are rightly praised,

so, having released the mind entirely from the states of sluggishness and restlessness, one should direct it toward the sign in just this way.

Thus, for one who is directing the mind toward the sign in this way, now, as though "absorption will succeed," having interrupted the life-continuum, a mind-door-adverting consciousness arises, taking as its object that same earth kasiṇa which has become present through the exercise of attention, by way of "earth, earth." Then, on that very same object, four or five impulsion-consciousnesses run their course. Among these, the last one is of the fine-material sphere; the rest are of the sense sphere. These, possessing applied thought, sustained thought, joy, happiness, and one-pointedness stronger than the ordinary mind, are called, because they constitute the preliminary work for absorption, "preliminary-work consciousnesses"; and, just as the area near a village or the like is called the "village-vicinity" or "city-vicinity," so too, because of their nearness to absorption, they are called "access consciousnesses"; and, because they conform to what precedes and to what follows, they are also called "conformity consciousnesses." And whichever of these is the very last is also called "change-of-lineage," because it overcomes the limited lineage of sense-sphere consciousness and produces the exalted lineage of fine-material consciousness. Herein, taking the case not yet covered: the first is preliminary-work, the second is access, the third is conformity, the fourth is change-of-lineage. Or: the first is access, the second is conformity, the third is change-of-lineage, and the fourth or fifth is the absorption-consciousness. For it is only the fourth, or the fifth, that attains absorption, and this by way of quick or slow direct knowledge. Beyond that, the impulsion lapses; it becomes the turn of the life-continuum to resume.

But the Elder Godatta, an Abhidhamma specialist, having cited this text — "earlier wholesome states are a condition, by way of the condition of repetition, for later wholesome states" (Paṭṭhāna 1.1.12) — said that, by the condition of repetition, each successive later state becomes stronger, and therefore absorption can occur even at the sixth or seventh impulsion; this was rejected in the commentaries, saying, "that is merely the elder's own opinion." But absorption occurs only at the fourth or fifth. It was said that, beyond that, the impulsion is said to lapse, because of the nearness of the life-continuum. Since this was said after due consideration, it cannot be rejected. For just as a man running toward the edge of a sheer precipice, even wishing to stop, cannot plant his foot at the very edge and stop, but falls right into the chasm — so too, one cannot attain absorption at the sixth or seventh, because of the nearness of the life-continuum. Therefore it should be understood that absorption occurs only at the fourth or fifth.

And that absorption lasts for only a single mind-moment. For in seven cases there is no delimitation of duration: in the first absorption; in the mundane direct knowledges; in the four paths; in the fruit immediately following the path; in the fine-material and immaterial planes of existence, in the jhāna that is the life-continuum; in the base of neither-perception-nor-non-perception as the condition for cessation; and in the fruition-attainment of one emerging from cessation. Herein, the fruit immediately following the path does not occur beyond three moments. The base of neither-perception-nor-non-perception, as the condition for cessation, does not occur beyond two moments. In the fine-material and immaterial planes, there is no fixed measure for the life-continuum; in the remaining cases, it is a single mind-moment only. Thus absorption itself lasts for a single mind-moment only. After that, the mind lapses into the life-continuum. Then, having interrupted the life-continuum, an adverting consciousness arises for the purpose of reviewing the jhāna, and after that, the reviewing of the jhāna takes place.

And with this much, he dwells having attained the first jhāna — "quite secluded from sense-pleasures, secluded from unwholesome states, accompanied by applied thought and sustained thought, born of seclusion, filled with joy and happiness" (Dhammasaṅgaṇī 160; D.N. 1.226). Thus, by him, the first jhāna of the earth kasiṇa has been attained — one that has abandoned five factors, is possessed of five factors, is good in three ways, and is endowed with ten characteristics.

Herein, "quite secluded from sense-pleasures" means having become separated from, without, and having departed from sense-pleasures. And the word "quite" here should be understood as having the sense of a restriction. And since it has the sense of a restriction, it indicates both that sense-pleasures, even though not present at the time of dwelling having attained the first jhāna, are the opposite of that first jhāna, and that its attainment comes about only through the abandonment of sense-pleasures.

How? For when the restriction "quite secluded from sense-pleasures" is made in this way, this becomes evident: surely sense-pleasures are the very opposite of jhāna, since, when they are present, this jhāna does not occur — just as the light of a lamp does not occur when darkness is present. And its attainment comes about only through their abandonment, just as one reaches the far shore only by abandoning the near shore. Therefore it makes a restriction.

Herein, one might ask: why is this restricting word used only in the first phrase, and not in the second — could one, then, dwell having attained jhāna even without being secluded from unwholesome states? But this should not be understood in that way. For it is used in the first phrase because that seclusion from sense-pleasures is jhāna's actual escape. For, since it transcends the sense-desire realm and is the opposite of sensual lust, this jhāna is the escape specifically from sense-pleasures. As it is said, "this is the escape from sense-pleasures, namely renunciation" (D.N. 3.353). But in the second phrase too, it should be understood as though the word "quite" were carried over and applied there as well — just as, in the passage "it is only here, monks, that there is a true ascetic; here, a second kind of ascetic" (M.N. 1.139; A.N. 4.241), the restricting word is understood to apply to both. For it is indeed not possible to dwell having attained jhāna without being secluded from these, or from other unwholesome states reckoned as hindrances. Therefore, it should be understood as though the restricting particle applied in both phrases: "quite secluded from sense-pleasures, quite secluded from unwholesome states." And, in both phrases, although by this general word "secluded" all kinds of seclusion — substitution-of-opposites-seclusion and the rest, bodily seclusion and the rest — are included, nevertheless only three should be understood here: bodily seclusion, mental seclusion, and seclusion by suppression.

But by this word "sense-pleasures," both what are called "object-sense-pleasures," spoken of in the Niddesa by the method beginning "what are the object-sense-pleasures? Agreeable forms..." (Mahāniddesa 1), and what are called "defilement-sense-pleasures," spoken of there and in the Vibhaṅga thus — "desire is a sense-pleasure, lust is a sense-pleasure, desire-and-lust is a sense-pleasure, thought is a sense-pleasure, lust is a sense-pleasure, thought-and-lust is a sense-pleasure — these are called sense-pleasures" (Mahāniddesa 1; Vibhaṅga 564) — all of these should be understood as included. For, this being so, the meaning "quite secluded from sense-pleasures" fits as "quite secluded from object-sense-pleasures too"; by this, bodily seclusion is expressed. "Secluded from unwholesome states" fits the meaning "secluded from defilement-sense-pleasures, or from all unwholesome states"; by this, mental seclusion is expressed. And herein, by the first, through the statement of seclusion from object-sense-pleasures, the abandonment of sensual happiness is made clear; by the second, through the statement of seclusion from defilement-sense-pleasures, the taking up of the happiness of renunciation is made clear. And thus, simply through the statement of seclusion from object- and defilement-sense-pleasures — by the first, the abandonment of the ground of defilement is expressed; by the second, the abandonment of the defilement itself. By the first, the abandonment of the cause of fickleness; by the second, of the cause of foolishness. And it should be understood that, by the first, purity of undertaking is made clear; by the second, the nourishing of one's underlying disposition. This, for now, is the method with regard to the object-sense-pleasures side of the sense-pleasures spoken of in the word "sense-pleasures."

But on the side of defilement-sense-pleasures, it is simply desire-for-sensual-pleasure itself — with its many divisions such as desire, lust, and the rest — that is intended by "sense-pleasure." And this, although included among unwholesome states, was stated separately in the Vibhaṅga, by the method beginning "herein, what is sense-pleasure? Desire is sense-pleasure" (Vibhaṅga 564), because it is jhāna's direct opposite. Or: it is mentioned in the first phrase because it is a defilement-sense-pleasure, and in the second phrase because it is included among unwholesome states. And, because of its many divisions, it was said "from sense-pleasures," not "from sense-pleasure."

And although other unwholesome states exist too, only the hindrances are mentioned, because, in the Vibhaṅga, by the method beginning "herein, what are the unwholesome states? Desire for sensual pleasure...", they are shown, further on, to be the direct opposites of the jhāna factors. For the hindrances are the opposites of the jhāna factors; it is said that the jhāna factors themselves are what oppose, destroy, and demolish them. For thus it is said in the Peṭaka: concentration is the opposite of desire for sensual pleasure; joy, of ill will; applied thought, of sloth and torpor; happiness, of restlessness and worry; and sustained thought, of doubt.

Thus, herein, by "quite secluded from sense-pleasures," the seclusion by suppression of desire for sensual pleasure is expressed. By "secluded from unwholesome states," the seclusion by suppression of all five hindrances is expressed; but, taking the case not yet covered, by the first phrase it applies chiefly to desire for sensual pleasure, and by the second, to the remaining hindrances. Likewise, by the first, among the three unwholesome roots, the seclusion is of greed, whose object is the distinctions among the five strands of sensual pleasure; by the second, of hatred and delusion, whose objects are the distinctions among the grounds for resentment and the rest. Or, among such states as the floods, by the first, it applies to the flood of sense-desire, the yoke of sense-desire, the taint of sense-desire, the clinging to sense-pleasures, the body-tie of covetousness, and the fetter of sensual lust; by the second, to the remaining floods, yokes, taints, clingings, ties, and fetters. And by the first, it applies to craving and its associated states; by the second, to ignorance and its associated states. Moreover, it should be understood that, by the first, the seclusion by suppression of the eight kinds of consciousness associated with greed is expressed; by the second, of the remaining four kinds of unwholesome consciousness. This, for now, is the exposition of the meaning of "quite secluded from sense-pleasures, secluded from unwholesome states."

And with this much, having shown the factor of abandoning belonging to the first jhāna, now, in order to show the factor of association, it was said "accompanied by applied thought, accompanied by sustained thought" and so on. Herein, the applying of the mind is "applied thought"; it is said to be a lifting-up onto the object. This has, as its characteristic, the directing of the mind onto the object; as its function, striking at and all around the object — for thus it is said that, by it, the meditator makes the object "struck by applied thought," "struck all around by applied thought." Its manifestation is the bringing of the mind onto the object.

The moving-about of the mind is "sustained thought"; it is said to be a continued roving. This has, as its characteristic, the repeated pressing upon the object; as its function, the yoking of its co-arisen states to that object; as its manifestation, the sustained connecting of the mind with the object.

And although, in certain cases, the two are never found apart, still, in the sense of being coarser, and of coming first, applied thought is like the striking of a bell — the mind's first, initial descent onto the object. In the sense of being more subtle, and of repeatedly pressing upon the object, sustained thought, with its continued connection, is like the lingering reverberation of the bell. Herein, applied thought, being vibrant at the time of its first arising, is like the wing-beating of a bird wishing to soar up into the sky, or like the swooping-down toward a lotus of a bee whose mind is following the scent. Sustained thought, with its calm occurrence, not greatly agitating, is like the outstretched, gliding wings of a bird already risen into the sky, or like the hovering, circling of a bee, having swooped down toward a lotus, above the lotus. But in the commentary on the Duka-nipāta, it is said: "Applied thought, occurring by way of directing the mind onto the object, is like the flight of a great bird traveling through the sky, which, having caught the wind with both wings, keeps its wings still and glides. Sustained thought, occurring by way of repeatedly pressing upon the object, is like its flight when it flaps its wings in order to catch the wind." This fits with sustained thought's occurring by way of sustained connection. But this distinction between the two becomes evident specifically in the first and second jhānas.

Moreover, for one who takes a tarnished bronze vessel firmly with one hand, and polishes it with the other hand using powder, oil, and a woolen pad — applied thought is like the firmly-holding hand, and sustained thought is like the polishing hand. Likewise, for a potter, having spun the wheel with a stroke of the stick, making a vessel — applied thought is like the pressing hand, and sustained thought is like the hand moving to and fro. Likewise, for one drawing a circle — applied thought, which directs the mind onto the object, is like the compass-pin fixed firmly in the center; sustained thought, which presses repeatedly upon the object, is like the other pin circling around the outside. Thus, this jhāna occurs together with this applied thought and this sustained thought, like a tree together with its flower and fruit; therefore this jhāna is called "accompanied by applied thought, accompanied by sustained thought." But in the Vibhaṅga, the teaching is given from the standpoint of the person, by the method beginning "he is furnished, well furnished, with this applied thought and this sustained thought" (Vibhaṅga 565). But the meaning there too should be understood in just this same way.

As for "born of seclusion": herein, "being secluded" is "seclusion" — the meaning is, the removal of the hindrances. Or, "that which is secluded" is "seclusion" — the meaning being, the mass of states associated with jhāna, secluded from the hindrances. Therefore, "born from seclusion," or "born in that seclusion," is "born of seclusion."

As for "joy and happiness": herein, that which gladdens is "joy." It has, as its characteristic, endearing the object to the mind; as its function, either the suffusing of body and mind with gladness, or pervading; and as its manifestation, elation. And this is fivefold: minor joy, momentary joy, showering joy, uplifting joy, and pervading joy. Herein, minor joy is able to raise only the hairs of the body. Momentary joy is like a flash of lightning, moment by moment. Showering joy descends upon the body again and again and breaks, like waves on a seashore. Uplifting joy is powerful; it reaches the point of lifting the body upward and making it leap into the air. For thus the Elder Mahātissa, who dwelt at Puṇṇavallika, having gone to the shrine-courtyard one full-moon evening, and seeing the moonlight, facing toward the Great Shrine, thinking, "at this very hour, the four assemblies are surely worshipping the Great Shrine" — by way of the ordinarily seen object, produced an uplifting joy with the Buddha as its object, and, rising into the air like a painted ball struck on a plastered floor, alighted right in the courtyard of the Great Shrine. Likewise, a certain young woman of good family, in the village of Vattakālaka near Girikaṇḍaka Monastery, also leapt into the air through an uplifting joy, powerful, with the Buddha as its object.

It is said that her parents, going in the evening to the monastery to hear the Dhamma, said: "Daughter, you are heavily burdened; you cannot go about at an improper hour; we shall hear the Dhamma and dedicate the merit to you" — and went. She, though wishing to go, being unable to refuse their words, was left behind at home; standing in the courtyard of the house, looking by moonlight toward the shrine-courtyard in the sky at Girikaṇḍaka, she saw the lamp-offering to the shrine, and heard the four assemblies making offerings to the shrine with garlands and incense and circumambulating it, and the sound of the community of monks reciting together. Then, thinking, "fortunate indeed are those who, having gone to the monastery, are able to walk about in such a shrine-courtyard, and to hear such sweet Dhamma-talk," as she looked at the shrine, resembling a heap of pearls, an uplifting joy arose in her right there. She leapt into the air, and, descending from the sky into the shrine-courtyard even before her parents arrived, paid respects to the shrine and stood listening to the Dhamma. Then her parents, arriving, asked her: "Daughter, by which road did you come?" She said, "I came through the air, not by the road." When asked, "Daughter, it is arahants whose taints are destroyed who travel through the air — how did you come?", she said: "As I stood looking at the shrine by moonlight, a powerful joy with the Buddha as its object arose in me. Then I knew neither that I was standing nor that I was sitting — but, simply by means of the sign I had taken, I leapt into the air and alighted in the shrine-courtyard."

Thus uplifting joy reaches the point of causing one to leap into the air. But when pervading joy has arisen, the entire body becomes suffused throughout, like a bladder blown full of air, or like a mountain cave flooded by a great inrush of water.

And this fivefold joy, taking conception and coming to maturity, fulfills the twofold tranquility — tranquility of body and tranquility of mind. Tranquility, taking conception and coming to maturity, fulfills the twofold happiness as well — bodily and mental. Happiness, taking conception and coming to maturity, fulfills the threefold concentration — momentary concentration, access concentration, and absorption concentration. Among these, it is pervading joy — becoming the root of absorption concentration, growing, and arriving at association with concentration — that is intended by "joy" in this context.

But the other — happiness — is that which makes beings feel good; or, it thoroughly digs out bodily and mental affliction; hence "happiness." It has, as its characteristic, agreeableness; as its function, the enhancing of its associated states; and as its manifestation, assistance. And although, in some cases, the two are never found apart, joy is the satisfaction at obtaining a desirable object. Happiness is the actual experiencing of the taste of what has been obtained. Where there is joy, there is happiness. But where there is happiness, there is not necessarily joy. Joy is included in the aggregate of mental formations. Happiness is included in the aggregate of feeling. Joy is like the relief of one exhausted in a desert wilderness, on seeing or hearing of water and a shady grove ahead; happiness is like the relief of actually entering the grove's shade and making use of the water. And it should be understood that this was said with reference to what is evident on each such occasion. Thus, since this joy and this happiness belong to this jhāna, or are present in this jhāna, this jhāna is called "joy-and-happiness."

Or else, "joy and happiness" is "joy-happiness," just as "Dhamma and Vinaya" is spoken of as a single compound. "Joy-and-happiness born of seclusion" belongs to this jhāna, or is present in this jhāna — thus too, "joy-and-happiness born of seclusion." For just as the jhāna itself is born of seclusion, so too the joy-and-happiness here is itself born of seclusion, and this belongs to it; therefore it is fitting to speak of it as a single compound word, "joy-and-happiness born of seclusion." But in the Vibhaṅga, it is expressed by the method beginning "this happiness is accompanied by this joy" (Vibhaṅga 567). But the meaning there too should be understood in just this same way.

"The first jhāna": this will become clear further on. "Having attained" means having approached, having reached. Or, having brought about, having accomplished. But in the Vibhaṅga it is said: "'having attained' means the gain, the obtaining, the arrival, the attainment, the touching, the realization, the full attainment of the first jhāna." That too should be understood in just this same way. "Dwells" means: being endowed with the jhāna of the kind just described, through a bearing and mode of living suited to it, he accomplishes the conducting, the carrying on, the maintaining, the sustaining, the keeping going, the faring, and the dwelling of his own existence. For this was said in the Vibhaṅga: "'dwells' means: he conducts himself, carries on, maintains, sustains, keeps going, fares, dwells — therefore it is said, 'he dwells'" (Vibhaṅga 540).

As for what was said, "having abandoned five factors, possessed of five factors" — herein, the state of having abandoned five factors should be understood by way of the abandoning of these five hindrances: desire for sensual pleasure, ill will, sloth-and-torpor, restlessness-and-worry, and doubt. For jhāna does not arise while these are unabandoned. Therefore these are called its "factors of abandoning." For although, at the moment of jhāna, other unwholesome states are abandoned too, nevertheless it is precisely these that especially create obstacles to jhāna. For a mind enticed by various objects through desire for sensual pleasure does not become concentrated on a single object; or, overpowered by desire for sensual pleasure, it does not enter upon the path for abandoning the sense-desire realm. And, being repelled from its object by ill will, it does not proceed without interruption. Overpowered by sloth-and-torpor, it becomes unworkable. Overcome by restlessness-and-worry, it wanders about, never calmed. Struck by doubt, it does not mount the path that accomplishes the attainment of jhāna. Thus, because they especially create obstacles to jhāna, it is precisely these that are called its "factors of abandoning."

But since applied thought directs the mind onto the object, and sustained thought keeps it connected there, and, because of the accomplishment of undertaking that results from the mind's undertaking being achieved for non-distraction by these two, joy produces gladdening, and happiness produces enhancement — then one-pointedness, together with its remaining associated states, assisted by this directing, this connecting, this gladdening, and this enhancement, settles evenly and properly upon a single object; therefore, the state of being possessed of five factors should be understood by way of the arising of these five: applied thought, sustained thought, joy, happiness, and one-pointedness of mind. For when these five have arisen, jhāna is said to have arisen. Therefore these five are called its "factors of possession." Therefore it should not be understood that jhāna is something else, separate from that which is possessed of these. Rather, just as "a fourfold army," "a five-piece orchestra," and "the eightfold path" are spoken of simply by way of their factors, so too this too should be understood as being called "fivefold" or "possessed of five factors" simply by way of its factors.

And although these five factors exist even at the moment of access, in access they are only somewhat stronger than the ordinary mind. But here, in absorption, they are stronger even than in access, having reached the characteristic of the fine-material sphere. For here, applied thought arises directing the mind onto the object in a thoroughly clear manner. Sustained thought arises pressing upon the object exceedingly. Joy and happiness arise pervading the entire body. For this reason it was said: "there is nothing in his entire body that is not pervaded by the joy and happiness born of seclusion" (D.N. 1.228). One-pointedness of mind, too, arises fitted upon its object like the upper half of a box fitted onto the lower half; this is the distinction of these absorption factors from the others. Herein, although one-pointedness of mind is not specified in this text "accompanied by applied thought, accompanied by sustained thought," nevertheless, since it is said in the Vibhaṅga, "jhāna is applied thought, sustained thought, joy, happiness, one-pointedness of mind" (Vibhaṅga 569), it is indeed a factor. For the very same intention with which the Blessed One gave the summary statement is made clear by him in the analysis.

As for "good in three ways, endowed with ten characteristics" — herein, the threefold goodness is by way of the beginning, middle, and end. And the state of being endowed with ten characteristics should be understood by way of the characteristics of these very same three.

Herein, this is the Pāli text —

"Purification of the approach is the beginning of the first jhāna; the fostering of equanimity is the middle; gladdening is the end. Purification of the approach is the beginning of the first jhāna — how many characteristics has the beginning? The beginning has three characteristics: the mind is purified from whatever is its impediment; being purified, the mind enters upon the middling sign of serenity; having entered upon it, the mind launches into it. Purification of the approach is the beginning of the first jhāna; these are the three characteristics of the beginning. Therefore it is said that the first jhāna is good in the beginning, and endowed with three characteristics.

"The fostering of equanimity is the middle of the first jhāna — how many characteristics has the middle? The middle has three characteristics: one looks with equanimity upon the purified mind; one looks with equanimity upon the mind that has entered upon serenity; one looks with equanimity upon its establishment in oneness. The fostering of equanimity is the middle of the first jhāna; these are the three characteristics of the middle. Therefore it is said that the first jhāna is good in the middle, and endowed with three characteristics.

"Gladdening is the end of the first jhāna — how many characteristics has the end? The end has four characteristics: gladdening in the sense that the states that have arisen therein do not overstep one another; gladdening in the sense that the faculties have a single taste; gladdening in the sense of carrying forward the energy appropriate to that; gladdening in the sense of repeated practice. Gladdening is the end of the first jhāna; these are the four characteristics of the end. Therefore it is said that the first jhāna is good in the end, and endowed with four characteristics" (Paṭisambhidāmagga 1.158).

Herein, "purification of the approach" means access together with its requisite conditions. "The fostering of equanimity" means absorption. "Gladdening" means reviewing — thus some explain. But since it is said in the Pāli text, "the mind that has reached oneness has both launched into the purification of the approach, and has been fostered by equanimity, and has been gladdened by knowledge" (Paṭisambhidāmagga 1.158) — therefore, purification of the approach should be understood by way of the approach that occurs within absorption itself; the fostering of equanimity, by way of the function of neutral equanimity there; and gladdening, by way of the accomplishment of the function of the purifying knowledge that brings about the non-overstepping and the rest of the states.

How? For, on the occasion when absorption arises, the mind is purified from that group of defilements reckoned as the hindrances, which is the impediment of that jhāna. Being purified, and free of obstruction, it enters upon the middling sign of serenity. "The middling sign of serenity" means simply absorption concentration itself, occurring evenly. And, immediately after that, the preceding mind, by way of the transformation of a single continuity, arriving at that very state, is said to "enter upon the middling sign of serenity"; having thus entered, by that very arrival, it is said to "launch into it." Thus, first of all, "purification of the approach" should be understood, by way of its coming about, precisely at the moment of the first jhāna's arising, as the accomplishing of a mode already present in the preceding mind.

But, this mind having thus been purified, since there is nothing further for it to be purified of, one who makes no further effort at purifying it is said to "look with equanimity upon the purified mind." One who, the mind having entered the state of serenity, makes no further effort at settling that which has already entered serenity, is said to "look with equanimity upon the mind that has entered upon serenity." And, precisely because of that entry into serenity, for that mind which, having abandoned association with defilement, is established in oneness, one who makes no further effort at producing that establishment in oneness is said to "look with equanimity upon its establishment in oneness." Thus, "the fostering of equanimity" should be understood by way of the function of neutral equanimity.

As for these states, born once equanimity has thus been fostered, reckoned as concentration and understanding — yoked-together states, occurring without overstepping one another; and the faculties of faith and the rest, occurring with a single taste through their being liberated from various defilements; and the energy, appropriate to their state of non-overstepping and single-tastedness, that it carries forward for that purpose; and the repeated practice occurring at that moment — all these modes, since they are accomplished precisely through being thus gladdened, purified, and cleansed by knowledge, having seen the respective dangers and benefits in defilement and purification, therefore it was said: "gladdening should be understood by way of the accomplishment of the function of the purifying knowledge that brings about the non-overstepping and the rest of the states."

Herein, this is so because knowledge becomes evident by way of equanimity. As it is said: "the mind thus exerted looks on well with equanimity; by way of equanimity, by way of understanding, the faculty of understanding becomes predominant; by way of equanimity, the mind is liberated from the various defilements; by way of liberation, by way of understanding, the faculty of understanding becomes predominant. Because of liberation, these states have a single taste. Development is in the sense of a single taste" (Paṭisambhidāmagga 1.201). Therefore, gladdening, consisting in the function of knowledge, was said to be the end.

Now, as to "the first jhāna of the earth kasiṇa has been attained" — herein, "first" means first in the order of counting; it is also "first" in the sense of having arisen first. It is "jhāna" because of close contemplation of its object, or because it burns up its opposing states. But the earth-disc, in the sense of the "whole," is called the "earth kasiṇa"; and, in dependence on it, the sign obtained is also so called, as is the jhāna obtained in the sign of the earth kasiṇa. Herein, in this context, "jhāna" should be understood as "the earth kasiṇa." With reference to that, it was said, "the first jhāna of the earth kasiṇa has been attained."

Now, once this has been attained, the meditator should take note of the conditions, like a hair-splitting archer, and like a cook. For just as a highly skilled archer, performing the feat of hair-splitting, on the occasion when he splits the hair, would take note of the position of his planted feet, and of the bow-stick, the bowstring, and the arrow, thinking, "standing thus, holding the bow-stick thus, the bowstring thus, the arrow thus, the hair was split" — and, from then on, reproducing those same conditions exactly, would split the hair without fail — just so, the meditator too should take note of these conditions, such as suitable food and the rest, thinking, "having eaten this particular food, associating with this kind of person, in this kind of dwelling, by means of this posture, at this time, this was attained." For thus, should that attainment be lost, he will be able, by reproducing those conditions, to produce it again; or, making what is not yet mastered mastered, to enter absorption again and again.

And just as a skilled cook, serving his master, noting exactly which dishes he eats with relish, and from then on offering just such dishes, becomes the recipient of reward — so too this meditator, having noted the conditions such as food and the rest at the moment of attainment, and reproducing them, becomes one who gains absorption again and again, whenever it is lost. Therefore the conditions should be noted by him, like a hair-splitting archer, and like a cook. And this was said by the Blessed One —

"Suppose, monks, a wise, competent, skilled cook were to serve a king or a king's chief minister with various curries — sour ones, bitter ones, pungent ones, sweet ones, alkaline ones, non-alkaline ones, salty ones, and non-salty ones. That wise, competent, skilled cook, monks, picks up the signs from his own master: 'today this curry pleases my master,' or 'he reaches for this one,' or 'he takes much of this one,' or 'he speaks in praise of this one'; 'today the sour curry pleases my master,' or 'he reaches for the sour one,' or 'he takes much of the sour one,' or 'he speaks in praise of the sour one' ... or 'he speaks in praise of the non-salty one.' That wise, competent, skilled cook, monks, becomes one who gains clothing, gains wages, gains gifts. Why is that? Because, monks, that wise, competent, skilled cook picks up the signs from his own master. Just so, monks, here some wise, competent, skilled monk dwells contemplating the body in the body ... contemplating feelings in feelings ... contemplating mind in mind ... contemplating states in states, ardent, clearly comprehending, mindful, having removed covetousness and grief in regard to the world. As he dwells contemplating states in states, his mind becomes concentrated, the defilements are abandoned, and he picks up that sign. That wise, competent, skilled monk, monks, becomes one who gains pleasant abidings here and now, one who gains mindfulness and clear comprehension. Why is that? Because, monks, that wise, competent, skilled monk picks up the sign of his own mind" (S.N. 5.374).

But, by his taking up the sign in this way, and reproducing those conditions again, only the mere re-attainment of absorption is accomplished, not its lasting duration. But lasting duration comes about through the thorough purification of the states that impede concentration. For whatever monk, without properly suppressing desire for sensual pleasure through reflecting on the danger in sense-pleasures and the rest, without thoroughly calming bodily unwieldiness through bodily tranquility, without properly dispelling sloth-and-torpor through attention to the element of initiative and the rest, without thoroughly rooting out restlessness-and-worry through attention to the sign of serenity and the rest, and without thoroughly purifying the other states that impede concentration, enters upon jhāna — he, like a bee entering an unpurified hive, or like a king entering an unclean park, comes out again very quickly. But whoever, having thoroughly purified the states that impede concentration, enters upon jhāna — he, like a bee entering a well-purified hive, or like a king entering a thoroughly clean park, remains within the attainment for the entire portion of the day. For this the ancients said —

Let one dispel desire for sense-pleasures and ill will, restlessness and torpor, and doubt as the fifth; with a mind that produces the gladness of seclusion, let one delight there, like a king who has entered his own inner chambers, purified.

Therefore, one who desires lasting duration should purify the impeding states and then enter upon jhāna. And, for the sake of the fullness of the mind's development, the counterpart-sign, once obtained, should be expanded. There are two stages for its expansion: access, or absorption. For it is proper to expand it either upon reaching access, or upon reaching absorption. But at one point or the other, it must certainly be expanded. For this reason it was said, "the counterpart-sign, once obtained, should be expanded."

Herein, this is the method of expansion: the meditator, not expanding that sign by the method of expanding a bowl of dough, a cake, a meal-portion, a creeper, or a piece of cloth — but, just as a farmer, having marked out with a plow the area to be plowed, plows within that marked boundary; or just as monks, establishing a monastic boundary, first note the boundary-marks and only afterward establish it — just so, having mentally marked out the sign, once obtained, by degrees, to the extent of one finger-width, two finger-widths, three finger-widths, four finger-widths, should expand it according to that marking. But it should not be expanded without such marking out. From there, expanding it by way of the boundary of a span, a cubit, and so up to the boundary of a monastery-cell, a monastery, a village, a market-town, a district, a kingdom, the ocean — or, marking it out even by the boundary of the surrounding mountain-ring of the world-system or beyond that, it should be expanded.

For just as young geese, from the time their wings have grown, flying over small areas at first, gradually gaining practice, in due course go near the sun and moon — just so a monk, marking out the sign by the method stated and expanding it, expands it up to the boundary of the surrounding mountain-ring, or beyond that. Then, as that sign is expanded further and further, it becomes, in places on the earth that are uneven, cut by rivers, difficult terrain, and mountains, like a bull's hide stretched flat by a hundred pegs.

But regarding that sign, a beginner who has attained the first jhāna should devote himself much to entering the attainment, not much to reviewing it. For, to one who reviews it too much, the jhāna factors appear coarse and weak. Then, these, appearing thus, become a condition for premature eagerness toward what is higher. He, being eager for a jhāna not yet mastered, both falls away from the first jhāna already attained, and is unable to reach the second. For this reason the Blessed One said —

"Suppose, monks, there is a mountain-cow, foolish, inexperienced, unfamiliar with the terrain, unskilled at walking on uneven mountain ground. She might think: 'What if I were to go to a direction I have never gone before, and eat grass I have never eaten before, and drink water I have never drunk before?' She, without having planted her front foot securely, might lift her back foot; she would then neither go to the direction never gone before, nor eat the grass never eaten before, nor drink the water never drunk before. And that spot, too, where she was standing when she thought, 'what if I were to go ... drink,' even that spot she might not return to safely. Why is that? Because, monks, that mountain-cow is foolish, inexperienced, unfamiliar with the terrain, unskilled at walking on uneven mountain ground. Just so, monks, here some monk is foolish, inexperienced, unfamiliar with the terrain, unskilled at dwelling, quite secluded from sense-pleasures ... having attained the first jhāna. He does not resort to that sign, does not develop it, does not cultivate it much, does not well establish himself in it; and yet it occurs to him: 'what if, with the stilling of applied and sustained thought, ... I were to attain and dwell in the second jhāna?' He is unable, with the stilling of applied and sustained thought, ... to attain and dwell in the second jhāna. It occurs to him: 'what if I were to attain and dwell in the first jhāna, quite secluded from sense-pleasures ...?' He is unable to attain and dwell in the first jhāna, quite secluded from sense-pleasures ... This monk, monks, is called one fallen from both, declined from both — just like that mountain-cow, foolish, inexperienced, unfamiliar with the terrain, unskilled at walking on uneven mountain ground" (A.N. 9.35).

Therefore, one should first become skilled, by way of the five kinds of mastery, in that very first jhāna.

Herein, these are the five masteries: mastery in adverting, mastery in attaining, mastery in resolving, mastery in emerging, and mastery in reviewing. "Mastery in adverting" means: he averts to the first jhāna wherever he wishes, whenever he wishes, for as long as he wishes, and there is no sluggishness in the adverting. "Mastery in attaining" means: he attains the first jhāna wherever he wishes ..., and there is no sluggishness in the attaining. The remaining three should be elaborated in the same way.

But this, herein, is the explanation of the meaning: for one who, having emerged from the first jhāna, adverts first to applied thought, immediately after the adverting-consciousness that has arisen by interrupting the life-continuum, four or five impulsion-consciousnesses run their course, having applied thought itself as their object. Then two moments of the life-continuum; then, again, an adverting-consciousness having sustained thought as its object, and impulsions in the same way as stated — thus, when one is able to send the mind without interruption through all five jhāna factors in turn, then his mastery in adverting is accomplished. But this mastery, having reached its culmination, is found in the Blessed One at the time of the Twin Miracle, or in others on such an occasion. There is no mastery in adverting swifter than this.

"Mastery in attaining" means the ability to attain swiftly, as in the case of the Venerable Mahāmoggallāna's taming of the nāga-king Nandopananda.

"Mastery in resolving" means the ability to fix the duration of the attainment for the space of a finger-snap, or for the space of ten finger-snaps. "Mastery in emerging" means, likewise, the ability to emerge quickly. To illustrate both of these, it is fitting to tell the story of the Elder Buddharakkhita.

That venerable one, being eight years since his higher ordination, was sitting at Therambatthala in the midst of thirty thousand possessors of psychic power who had come to attend upon the sick Elder Mahārohaṇagutta; and, seeing a garuḍa-king swooping down from the sky, thinking, "I will seize the attendant nāga-king who is receiving the elder's rice-gruel," he immediately created a mountain, took the nāga-king by the arm, and entered it with him. The garuḍa-king struck the mountain and fled. The great elder said: "Friends, if Buddharakkhita had not been here, we would all have been blameworthy."

But mastery in reviewing has already been explained under mastery in adverting. For the reviewing-impulsions there are simply those that immediately follow the adverting.

Now, for one who has mastered these five masteries, having emerged from the first jhāna made familiar, and having seen the danger there — "this attainment has the hindrances as its near enemies, and its factors are weak owing to the grossness of applied and sustained thought" — and having brought to mind the second jhāna as peaceful, effort should be made for the attainment of the second by exhausting the relish for the first jhāna. Then, when — emerging from the first jhāna, mindful and fully aware, reviewing the jhāna factors — applied and sustained thought appear to him as gross, while joy, happiness, and unification of mind appear as peaceful, then, for the abandoning of the gross factor and the acquiring of the peaceful factor, as he brings that very sign repeatedly to mind, thinking "earth, earth," thinking "now the second jhāna will arise," the life-continuum is interrupted and a mind-door adverting-consciousness arises taking that very earth kasiṇa as its object. Then, in that same object, four or five impulsion-consciousnesses run their course, at the end of which one belongs to the fine-material sphere, of the second jhāna; the rest are of the sense sphere, of the kind already stated.

By this much he enters upon and dwells in the second jhāna, which has the stilling of applied and sustained thought, internal confidence, unification of mind, is without applied thought, without sustained thought, is born of concentration, and is filled with joy and happiness. Thus is attained by him the second jhāna on the earth kasiṇa, which has abandoned two factors, is possessed of three factors, is good in three ways, and endowed with the ten characteristics.

Herein, "with the stilling of applied and sustained thought" means: with the stilling, the surmounting, of these two — applied thought and sustained thought — that is, their non-occurrence at the moment of the second jhāna. Herein, although it is true that not all the states of the first jhāna are present in the second jhāna — for the contact and so on of the first jhāna are one thing, and those here are another — nevertheless it should be understood that it was said thus, "with the stilling of applied and sustained thought," in order to show that the attainment of the second jhāna and the rest, beyond the first jhāna, comes about through the surmounting of each one's own gross factor.

Herein, "internal" means what is intended is the personal internal, one's own. But in the Vibhaṅga only this much is said: "internal, individual." And since what is intended is the personal internal, the meaning here is: arisen in oneself, produced in one's own continuity. As for "confidence" — sampasādana is said to mean faith. Because it is conjoined with confidence, the jhāna too is called "confidence," just as a blue cloth is called blue because it is conjoined with the color blue. Or else, because that jhāna, being endowed with confidence, and through the stilling of the disturbance of applied and sustained thought, gives confidence to the mind, it is for that reason too called "confidence." And in this construal of the meaning, the word-connection should be understood as "confidence of mind." But in the former construal, this word "of mind" should be construed together with "unification."

Here, this is the construal of the meaning: "that which rises up as one" is ekodi — the meaning being that, not being overrun by applied and sustained thought, it rises up as the foremost, the best. For in the world too, the best is called "the one." Or it may equally be said [to be called "one"] because, being devoid of applied and sustained thought, it is one without a companion. Or else, "that which causes the associated states to rise up" is udi, meaning: it makes them arise. Being "one" in the sense of "the best," and being "that which rises up" — it is ekodi; this is a designation for concentration. Thus "it develops, it increases, this ekodi" — this is the second jhāna's "unification." And since this ekodi belongs to the mind, not to a being, not to a life-principle, it is therefore called "unification of mind."

But is not this faith present in the first jhāna too, and is not this concentration called ekodi likewise present there? Why then is it only this second jhāna that is called "confidence and unification of mind"? It is answered: that first jhāna, on account of the disturbance of applied and sustained thought, is like water disturbed by waves and ripples, not thoroughly clear; therefore, even though faith is present there, it is not called "confidence." And precisely because it is not thoroughly clear there, concentration too is not properly manifest; therefore it is not called "unification" either. But in this jhāna, faith, having found its opportunity through the absence of the obstruction of applied and sustained thought, is strong; and, through gaining a companion in strong faith, concentration too becomes manifest. Therefore it should be understood that it is only this jhāna that is spoken of thus. But in the Vibhaṅga only this much is said: "confidence is whatever faith, believing, trusting, or confiding there is; unification of mind is whatever steadiness of mind ... right concentration there is." But it should be understood that this explanation does not conflict with what is said there — rather, it is entirely consonant and in agreement with it.

"Without applied thought, without sustained thought": because, through development, applied thought is absent in this jhāna, or applied thought is absent to it — hence "without applied thought." In the same way, "without sustained thought." It is also said in the Vibhaṅga: "thus this applied thought and this sustained thought are calmed, stilled, quieted, gone to their end, utterly gone to their end, suppressed, thoroughly suppressed, dried up, thoroughly dried up, brought to an end — by this it is called without applied thought, without sustained thought" (Vibh. 576).

Here it may be asked: "Is not this very meaning already established by 'with the stilling of applied and sustained thought'? Why then is it said again, 'without applied thought, without sustained thought'?" It is answered: yes, this meaning is indeed already established by that; but that phrase does not make clear this present meaning. Did we not already say that "with the stilling of applied and sustained thought" was said in order to show that the attainment of the second jhāna and the rest, beyond the first jhāna, comes about through the surmounting of each one's own gross factor?

Rather, this is the point: the statement "with the stilling of applied and sustained thought, this is confidence" means confidence not arisen from the muddiness of defilement; and "with the stilling of applied and sustained thought, this is unification" means unification not as in access-concentration, through the mere abandoning of the hindrances, nor as in the first jhāna, through the mere manifestation of the jhāna factor — so this statement points out the cause of confidence and of unification. Likewise, the statement "with the stilling of applied and sustained thought, this is without applied thought, without sustained thought" means an absence not like that of the third and fourth jhānas, nor like that of eye-consciousness and the rest, where they are simply never present at all — so this points out the cause of the state of being without applied and sustained thought, not merely their bare absence. But the statement "without applied thought, without sustained thought" points out only the bare absence of applied and sustained thought. Therefore, even having said the former, the latter still needed to be said.

"Born of concentration": the meaning is, born from the concentration of the first jhāna, or from its associated concentration. Herein, although the first jhāna too is born from its associated concentration, nevertheless this concentration alone deserves to be called "concentration" in the eminent sense, on account of its being utterly unmoving and thoroughly clear, through the absence of the disturbance of applied and sustained thought; therefore, for the purpose of extolling it, this alone is called "born of concentration." "Joy and happiness" is as already stated.

"Second": second by numerical order; or it is "second" also in the sense that this is the second attainment entered upon. Now, as to what was said — "having abandoned two factors, possessed of three factors" — herein, the state of having abandoned two factors should be understood by way of the abandoning of applied and sustained thought. And unlike the first jhāna, where the hindrances are abandoned already at the moment of access, applied and sustained thought are not abandoned in that way for this jhāna; rather, this jhāna arises without them only at the moment of absorption itself. For this reason they are called its "abandoned factors." As for joy, happiness, and unification of mind — the state of being possessed of three factors should be understood by way of the arising of these three. Therefore, as to what is said in the Vibhaṅga, "jhāna is confidence, joy, happiness, unification of mind" (Vibh. 580), that was said in a manner of speaking, in order to show the jhāna together with its accessories. But apart from confidence, by way of the factors that have, strictly speaking, reached the characteristic of close contemplation, this jhāna has only three factors. As it is said: "what, on that occasion, is the threefold jhāna? Joy, happiness, unification of mind" (Dhs. 161; Vibh. 628). The rest is as already stated for the first jhāna.

Having thus attained the second jhāna, in that too, by the method already stated, having become one who has practiced the five kinds of mastery, and emerging from the second jhāna made familiar, and having seen the danger there — "this attainment has applied and sustained thought as its near enemies, and its factors are weak owing to the grossness of the joy called, in the passage 'that mental exhilaration which is joy therein — by this it is declared to be gross' (D.N. 1.96), gross" — and having brought to mind the third jhāna as peaceful, effort should be made for the attainment of the third by exhausting the relish for the second jhāna. Then, when — emerging from the second jhāna, mindful and fully aware, reviewing the jhāna factors — joy appears to him as gross, while happiness and unification appear as peaceful, then, for the abandoning of the gross factor and the acquiring of the peaceful factor, as he brings that very sign repeatedly to mind, thinking "earth, earth," thinking "now the third jhāna will arise," the life-continuum is interrupted and a mind-door adverting-consciousness arises taking that very earth kasiṇa as its object. Then, in that same object, four or five impulsion-consciousnesses run their course, at the end of which one belongs to the fine-material sphere, of the third jhāna; the rest are of the sense sphere, in the way already stated. By this much, he dwells with the fading of joy, equanimous, mindful, and fully aware, and experiences happiness with the body — that of which the noble ones declare, "equanimous, mindful, one who dwells happily" — he enters upon and dwells in the third jhāna (D.N. 1.230; Dhs. 163). Thus is attained by him the third jhāna on the earth kasiṇa, which has abandoned one factor, is possessed of two factors, is good in three ways, and endowed with the ten characteristics.

Herein, "with the fading of joy": fading (virāga) here means either the disgust for, or the surmounting of, joy of the kind already described. But the word "and," standing between the two, has a connective sense, and it connects either with "stilling" or with "the stilling of applied and sustained thought." Herein, when it connects with "stilling" alone, then the construction should be understood thus: "with the fading of joy, and, further still, with its stilling." And in this construction, "fading" has the sense of disgust; therefore the meaning to be seen is "with the disgust for joy, and with its stilling." But when it connects with "the stilling of applied and sustained thought," then the construction should be understood thus: "with the fading of joy, and, further still, with the stilling of applied and sustained thought." And in this construction, "fading" has the sense of surmounting; therefore the meaning to be seen is "with the surmounting of joy, and with the stilling of applied and sustained thought."

Although it is true that applied and sustained thought are already stilled in the second jhāna itself, nevertheless this was said for the purpose of showing the path to this jhāna, and for the purpose of praising it. For when it is said "and with the stilling of applied and sustained thought," this becomes known: surely the stilling of applied and sustained thought is the path to this jhāna. And just as, in regard to the third noble path, even though views of self-identity and the rest are not there first abandoned, still, when it is said, in the manner of "through the abandoning of the five lower fetters" (D.N. 1.373; M.N. 2.133; S.N. 5.184; A.N. 3.88), such an abandoning is spoken of as praise, generating enthusiasm in those striving to attain it — just so here, though applied and sustained thought are not [newly] stilled, their stilling, when spoken of, becomes praise. For this reason this meaning was stated: "with the surmounting of joy, and with the stilling of applied and sustained thought."

Herein, "equanimous, he dwells": equanimity (upekkhā) is so called because it looks on (ikkhati) impartially (upa). The meaning is: it sees evenly, seeing without taking sides. Because he is endowed with that equanimity, now grown clear, abundant, and firmly established, one possessed of the third jhāna is called "equanimous."

Now, equanimity is tenfold: equanimity of the sixfold basis, equanimity of the divine abidings, equanimity as an enlightenment factor, equanimity of energy, equanimity regarding formations, equanimity as a feeling, equanimity of insight, equanimity of neutrality of mind, equanimity of jhāna, and equanimity of purity.

Herein, that equanimity which comes down in the passage, "here, monks, a monk, having seen a form with the eye, is neither pleased nor displeased, but dwells equanimous, mindful, and fully aware" (A.N. 6.1) — the state, occurring at all six doors of one whose defilements are destroyed, of not abandoning one's purified, natural condition when desirable, undesirable, or neutral objects of the six kinds come into range — this is called equanimity of the sixfold basis.

That equanimity which comes down in the passage, "he dwells pervading one direction with a mind imbued with equanimity" (D.N. 1.556; M.N. 1.77) — the state of neutrality toward beings — this is called equanimity of the divine abidings.

That equanimity which comes down in the passage, "he develops the equanimity enlightenment factor, dependent on seclusion" (M.N. 1.27) — the state of neutrality toward states arisen together with it — this is called equanimity as an enlightenment factor.

That equanimity which comes down in the passage, "from time to time he attends to the sign of equanimity" (A.N. 3.103) — reckoned as energy neither overly strained nor overly slack — this is called equanimity of energy.

That equanimity which comes down in the passage, "how many equanimities regarding formations arise by way of serenity, how many equanimities regarding formations arise by way of insight? Eight equanimities regarding formations arise by way of serenity; ten equanimities regarding formations arise by way of insight" (Paṭis. 1.57) — the state of neutrality in the grasping of things reflected upon, such as the hindrances and the rest, once they have subsided — this is called equanimity regarding formations.

That equanimity which comes down in the passage, "on the occasion when a wholesome consciousness of the sense sphere has arisen accompanied by equanimity" (Dhs. 150) — perceived as neither-painful-nor-pleasant — this is called equanimity as a feeling.

That equanimity which comes down in the passage, "whatever there is, whatever has come to be, that he abandons, and thereby he acquires equanimity" (M.N. 3.71; A.N. 7.55) — the state of neutrality in investigation — this is called equanimity of insight.

That equanimity which comes down among the "or-whatever-states" [in the enumeration of mental factors] together with zeal and the rest — the state of even balance among states arisen together with it — this is called equanimity of neutrality of mind.

That equanimity which comes down in the passage, "he dwells equanimous" (D.N. 1.230; Dhs. 163) — the state, even amid supreme happiness, of not producing partiality toward it — this is called equanimity of jhāna.

That equanimity which comes down in the passage, "the fourth jhāna, which has purity of mindfulness through equanimity" (D.N. 1.232; Dhs. 165) — purified with respect to all opposing states, and the state of non-involvement even in the stilling of what opposes it — this is called equanimity of purity.

Herein, equanimity of the sixfold basis, equanimity of the divine abidings, equanimity as an enlightenment factor, equanimity of neutrality of mind, equanimity of jhāna, and equanimity of purity are, in point of meaning, one — namely, equanimity of neutrality of mind alone. But this difference among them exists by way of their differing circumstances, just as the difference [in name] for a single being who is at one time called a child, at another a young man, at another an elder, a general, or a king. Therefore, among these, wherever there is equanimity of the sixfold basis, there is not equanimity as an enlightenment factor and the rest; and wherever there is equanimity as an enlightenment factor, there is not equanimity of the sixfold basis and the rest — this should be understood.

And just as these are, in point of essential nature, a unity, so too are equanimity regarding formations and equanimity of insight. For that very same understanding is divided in two by way of function. For just as, when a man in the evening has entered his house and is searching, taking up a stick shaped like a goat's foot, for a snake that has gone in, and, seeing it lying in the husk-chamber, being in doubt as to whether it is a snake or not, examines it, and then, on seeing the three markings [of a snake], is free of doubt and has neutrality in the investigation "it is a snake, it is not [merely a rope]" — just so, the neutrality that arises in one who has begun insight, when the three characteristics have been seen by insight-knowledge, in investigating the impermanence and so on of formations — this is called equanimity of insight. And just as, for that same man, having firmly seized the snake with the goat's-foot stick, there is neutrality in the grasping, as he seeks only the manner of releasing it, thinking "how might I release this snake without harming it and without letting it bite me" — just so, the neutrality in grasping formations, of one who, the three characteristics having been seen, views the three realms of existence as though ablaze — this is called equanimity regarding formations. Thus, when equanimity of insight is accomplished, equanimity regarding formations is accomplished too. By this it is divided in two by the function reckoned as neutrality in investigating and in grasping. But equanimity of energy and equanimity as a feeling are, in point of meaning, distinct from one another and from the rest.

Thus, among these equanimities, it is equanimity of jhāna that is intended here. It has the characteristic of neutrality, the function of non-application, the manifestation of non-involvement, and its proximate cause is the fading of joy. Here it may be asked: is not this, in point of meaning, simply equanimity of neutrality of mind, and is not that present already in the first and second jhānas too? Should it not, then, be said even there, "he dwells equanimous"? Why is it not said? Because its function is not manifest there. For its function is unmanifest there on account of being overwhelmed by applied thought and the rest. But here, being unoverwhelmed by applied thought, sustained thought, and joy, it is born with its function manifest, as though with head held high; therefore it is said here.

Now, herein, "mindful and fully aware": one who remembers (sarati) is mindful (sato); one who is fully aware (sampajānāti) is fully aware (sampajāno). By this person, mindfulness and full awareness are meant. Herein, mindfulness has the characteristic of remembering, the function of not confusing, and the manifestation of guarding. Full awareness has the characteristic of non-confusion, the function of investigating, and the manifestation of scrutiny.

Herein, although this mindfulness and full awareness are present in the earlier jhānas too — for one of confused mindfulness, lacking full awareness, does not even accomplish access, let alone absorption — nevertheless, because of the grossness of those jhānas, the mind's course there is as easy as a man's course on level ground; there, the function of mindfulness and full awareness is not distinct. But in this jhāna, because it is subtle through the abandoning of the gross factor, the mind's course should be desired to be one grasped by the function of mindfulness and full awareness alone, as if on a razor's edge — this is why it is stated only here. What is more: just as a milk-calf, removed from its mother and left unguarded, would return again to its mother, so too this third jhāna's happiness, removed from joy, if left unguarded by the guard of mindfulness and full awareness, might return again to joy, and become conjoined with joy once more. Moreover, beings become intoxicated with happiness, and this is an extremely sweet happiness, beyond which there is no [greater] happiness. But through the power of mindfulness and full awareness, there is here no intoxication with happiness, and not otherwise — it is to show this particular point of meaning too that this was stated only here.

Now, herein, "and experiences happiness with the body": although one possessed of the third jhāna has no engagement in experiencing happiness [directly, through jhāna-consciousness itself], nevertheless, since happiness is associated with his mental body, or since — that happiness being associated with the mental body — his material body, through the origination caused by that happiness, is touched by exceedingly refined matter, and since, that body being touched, he would experience happiness even upon emerging from the jhāna, therefore, showing this meaning, it was said, "and experiences happiness with the body."

Now, herein, "that of which the noble ones declare: equanimous, mindful, one who dwells happily": the intent is that the Buddha and the other noble ones declare, teach, make known, establish, disclose, analyze, elucidate, and proclaim — that is, praise — that person possessed of the third jhāna, by reason of that jhāna, on account of that jhāna. Saying what? "Equanimous, mindful, one who dwells happily." The construction here should be understood thus: he enters upon and dwells in that third jhāna.

But why do they praise him thus? Because he is worthy of praise. For, though the third jhāna has reached the very culmination of happiness, in an extremely sweet happiness, he is equanimous there, not drawn along by attachment to that happiness. And just as joy does not arise, so, through his established mindfulness, is he mindful. And since he experiences with his mental body an unsullied happiness, dear to the noble ones and resorted to by noble persons, he is therefore worthy of praise. Thus, it should be understood that the noble ones, proclaiming these praiseworthy qualities that are the very grounds for such praise, praise him thus: "equanimous, mindful, one who dwells happily."

"Third": third by numerical order; or it is "third" also in the sense that this is the third attainment entered upon. Now, as to what was said, "having abandoned one factor, possessed of two factors" — herein, the state of having abandoned one factor should be understood by way of the abandoning of joy. And that joy, like the applied and sustained thought of the second jhāna, is abandoned only at the moment of absorption itself. For this reason it is called its "abandoned factor." As for happiness and unification of mind — the state of being possessed of two factors should be understood by way of the arising of these two. Therefore, as to what is said in the Vibhaṅga, "jhāna is equanimity, mindfulness, full awareness, happiness, unification of mind" (Vibh. 591), that was said in a manner of speaking, in order to show the jhāna together with its accessories. But apart from equanimity, mindfulness, and full awareness, by way of the factors that have, strictly speaking, reached the characteristic of close contemplation, this jhāna has only two factors. As it is said: "what, on that occasion, is the twofold jhāna? Happiness, unification of mind" (Dhs. 163; Vibh. 624). The rest is as already stated for the first jhāna.

Having thus attained the third jhāna, in that too, by the method already stated, having become one who has practiced the five kinds of mastery, and emerging from the third jhāna made familiar, and having seen the danger there — "this attainment has joy as its near enemy, and its factors are weak owing to the grossness of the happiness called, in the passage 'that mental engagement with it as happiness — by this it is declared to be gross' (D.N. 1.96), gross" — and having brought to mind the fourth jhāna as peaceful, effort should be made for the attainment of the fourth by exhausting the relish for the third jhāna. Then, when — emerging from the third jhāna, mindful and fully aware, reviewing the jhāna factors — the happiness reckoned as mental gladness appears to him as gross, while equanimous feeling and unification appear as peaceful, then, for the abandoning of the gross factor and the acquiring of the peaceful factor, as he brings that very sign repeatedly to mind, thinking "earth, earth," thinking "now the fourth jhāna will arise," the life-continuum is interrupted and a mind-door adverting-consciousness arises taking that very earth kasiṇa as its object. Then, in that same object, four or five impulsion-consciousnesses arise, at the end of which one belongs to the fine-material sphere, of the fourth jhāna; the rest are of the sense sphere, of the kind already stated. But there is this distinction: because pleasant feeling does not serve as a condition, by way of repetition, for neither-painful-nor-pleasant feeling, and because neither-painful-nor-pleasant feeling must arise in the fourth jhāna, these [impulsions] are therefore associated with equanimous feeling. And precisely because they are associated with equanimity, joy too disappears here. By this much, he dwells, with the abandoning of pleasure and the abandoning of pain, with the earlier passing away of both gladness and grief, in the neither-painful-nor-pleasant state that is purity of mindfulness through equanimity — he enters upon and dwells in the fourth jhāna (D.N. 1.232; Dhs. 165). Thus is attained by him the fourth jhāna on the earth kasiṇa, which has abandoned one factor, is possessed of two factors, is good in three ways, and endowed with the ten characteristics.

Herein, "with the abandoning of pleasure and the abandoning of pain": with the abandoning of bodily pleasure and bodily pain. "Earlier": that is, earlier still — not at the moment of the fourth jhāna itself. "With the earlier passing away of gladness and grief": that is, with the earlier passing away of these two as well, namely mental pleasure and mental pain — this is said meaning their abandoning.

But when does their abandoning actually occur? At the moment of access to each of the four jhānas. For mental gladness is abandoned already at the moment of access to the fourth jhāna. Pain, grief, and [bodily] pleasure are abandoned at the moments of access to the first, second, and third jhānas respectively. Thus, although not stated here in this order of abandoning, the abandoning of pleasure, pain, gladness, and grief, stated here in the same order as their listing in the Indriya-vibhaṅga, should be understood accordingly.

But if these are abandoned already at the moment of access to each respective jhāna, then why is it said, "where does the arisen pain faculty cease without remainder? Here, monks, a monk, quite secluded from sense pleasures, ... enters upon and dwells in the first jhāna. Here the arisen pain faculty ceases without remainder. Where do the arisen grief faculty, pleasure faculty, and gladness faculty cease without remainder? Here, monks, a monk, with the abandoning of pleasure, ... enters upon and dwells in the fourth jhāna; here the arisen gladness faculty ceases without remainder" (S.N. 5.510) — thus speaking of the cessation as occurring precisely at the jhānas themselves? Because of their utter cessation. For in the first jhāna and the rest, it is their utter cessation, not their mere cessation, [that occurs there]. Mere cessation occurs already at the moment of access; it is not their utter cessation.

For thus: even though the pain faculty has already ceased at the moment of access to the first jhāna, when attention is diverted elsewhere, it could still arise through contact with a gadfly, mosquito, or the like, or through discomfort from an uneven sitting-posture — but not within the absorption itself. Or, even though it has ceased at access, it has not thoroughly ceased there, since it has not been struck down by its opposite. But within the absorption, the whole body is pervaded by joy and steeped in happiness; and for a body so steeped in happiness, the pain faculty thoroughly ceases, since it has been struck down by its opposite. Likewise, even though the grief faculty is abandoned at the moment of access to the second jhāna, since this can arise, even when caused by applied and sustained thought, whenever there is bodily fatigue or mental affliction — and it does not arise at all in the absence of applied and sustained thought — yet where it does arise, it is where applied and sustained thought are present; and since applied and sustained thought are not yet abandoned at the access to the second jhāna, it could arise there; but not in the second jhāna itself, since its condition has been abandoned. Likewise, even though the pleasure faculty is abandoned at the access to the third jhāna, it could still arise in a body pervaded by the refined matter originating from joy — but not in the third jhāna itself, for in the third jhāna, the joy that is the condition for that pleasure has utterly ceased. Likewise, even though the gladness faculty is abandoned at the access to the fourth jhāna, it could still arise, on account of its nearness, through the absence of the equanimity that has not yet reached absorption and has therefore not been properly transcended — but not in the fourth jhāna itself. It is for this very reason that, in each respective case, the word "without remainder" is used: "here the arisen pain faculty ceases without remainder."

Here it may be asked: "if these feelings are already abandoned at the access to each respective jhāna, then why are they all gathered together and mentioned here?" For the purpose of grasping [the fourth jhāna's own] pleasant-feeling classification. For this feeling here called "neither-painful-nor-pleasant" is subtle, hard to recognize, and cannot be grasped easily. Therefore, just as, in order to correctly pick out a vicious ox — one that cannot be approached and seized in the ordinary way — a herdsman gathers all the cows together into a single pen, and then, drawing them out one by one in sequence, has [an assistant] identify each, saying "is this the one, take it, or not" — just so the Blessed One gathered all these feelings together for the purpose of correctly grasping [the fourth jhāna's feeling]. For, having shown them thus gathered together, it becomes possible to make it understood: "that which is neither pleasure, nor pain, nor gladness, nor grief — this is the neither-painful-nor-pleasant feeling."

Moreover, it should be understood that these were also stated for the purpose of showing the conditions for the equanimous deliverance of mind that is neither-painful-nor-pleasant. For the abandoning of pain and the rest are its conditions. As it is said: "there are, friend, four conditions for the attainment of the equanimous deliverance of mind that is neither-painful-nor-pleasant. Herein, friend, a monk, with the abandoning of pleasure, ... enters upon and dwells in the fourth jhāna. These, friend, are the four conditions for the attainment of the equanimous deliverance of mind that is neither-painful-nor-pleasant" (M.N. 1.458).

Or else, just as, elsewhere, views of self-identity and the rest, though [already] abandoned, are said to be "abandoned" at the third path for the purpose of praising that path, so too it should be understood that these are stated here for the purpose of praising this jhāna.

Or else, it should be understood that these are stated here in order to show, through the destruction of their conditions, how far removed greed and hatred now are. For, among these, pleasure is the condition for gladness, and gladness for greed; pain is the condition for grief, and grief for hatred. And through the destruction of pleasure and the rest, greed and hatred, along with their conditions, are destroyed, and so become utterly remote.

"Neither painful nor pleasant": through the absence of pain, "neither painful"; through the absence of pleasure, "nor pleasant." By this, a third feeling is indicated, one that is the direct opposite of both pain and pleasure — not merely the bare absence of pain and pleasure. This third feeling, called "neither-painful-nor-pleasant," is also called equanimity. It should be understood as having the characteristic of experiencing what is contrary to the desirable and the undesirable, the function of neutrality, the manifestation of being unevident, and its proximate cause is the cessation of pleasure and pain.

"Purity of mindfulness through equanimity": the purity of mindfulness generated by equanimity. For in this jhāna, mindfulness is thoroughly pure; and whatever purity that mindfulness has, it is brought about by equanimity, not by anything else. Therefore this is called "purity of mindfulness through equanimity." It is also said in the Vibhaṅga: "this mindfulness, through this equanimity, becomes clear, pure, bright. By this it is called purity of mindfulness through equanimity" (Vibh. 597). And the equanimity through which mindfulness's purity comes about here should be understood, in point of meaning, as neutrality of mind. And it is not that mindfulness alone is purified by it here — rather, all the associated states are — but the teaching is expressed under the heading of mindfulness.

Herein, although this equanimity exists in the three lower jhānas too, nevertheless — just as, by day, a crescent moon, though it exists, is not pure, is not bright, on account of being overpowered by the sun's brightness, and, through its own gentle nature, or through its being of service [chiefly at night], it does not obtain the night that is its proper sphere — just so, this crescent-moon of equanimity-of-neutrality-of-mind, though it exists in the divisions of the first jhāna and the rest, is not pure there, being overpowered by the fire of opposing states such as applied thought, and not obtaining the night, so to speak, of equanimous feeling that is its own proper sphere. And, that equanimity being impure, the mindfulness and the rest that arise together with it, like the light of an impure crescent moon by day, are likewise impure. For this reason, not even one of those [three lower jhānas] is called "purity of mindfulness through equanimity." But here, through the absence of being overpowered by the fire of opposing states such as applied thought, and through obtaining the night, so to speak, of equanimous feeling that is its own proper sphere, this crescent-moon of equanimity-of-neutrality-of-mind is exceedingly pure. And, that equanimity being pure, the mindfulness and the rest that arise together with it, like the light of a pure crescent moon, become pure and bright. Therefore it should be understood that it is this fourth jhāna alone that is called "purity of mindfulness through equanimity."

"Fourth": fourth by numerical order; or it is "fourth" also in the sense that this is the fourth attainment entered upon. Now, as to what was said, "having abandoned one factor, possessed of two factors" — herein, the state of having abandoned one factor should be understood by way of the abandoning of gladness. And that gladness is abandoned already in the preceding impulsions of a single cognitive process; for this reason it is called its "abandoned factor." As for equanimous feeling and unification of mind — the state of being possessed of two factors should be understood by way of the arising of these two. The rest is as already stated for the first jhāna. This, then, is the method for the fourfold scheme of the jhānas.

But for one bringing about the fivefold scheme's jhānas, having emerged from the first jhāna made familiar, and having seen the danger there — "this attainment has the hindrances as its near enemies, and its factors are weak owing to the grossness of applied thought" — and having brought to mind the second jhāna as peaceful, effort should be made for the attainment of the second by exhausting the relish for the first jhāna. Then, when — emerging from the first jhāna, mindful and fully aware, reviewing the jhāna factors — applied thought alone appears to him as gross, while sustained thought and the rest appear as peaceful, then, for the abandoning of the gross factor and the acquiring of the peaceful factor, as he brings that very sign repeatedly to mind, thinking "earth, earth," the second jhāna arises in the way already stated. For it, applied thought alone is the abandoned factor; sustained thought and the remaining three are its possessed factors. The rest is exactly as already stated.

Having thus attained this, in that too, by the method already stated, having become one who has practiced the five kinds of mastery, and emerging from the second jhāna made familiar, and having seen the danger there — "this attainment has applied thought as its near enemy, and its factors are weak owing to the grossness of sustained thought" — and having brought to mind the third jhāna as peaceful, effort should be made for the attainment of the third by exhausting the relish for the second jhāna. Then, when — emerging from the second jhāna, mindful and fully aware, reviewing the jhāna factors — sustained thought alone appears to him as gross, while joy and the rest appear as peaceful, then, for the abandoning of the gross factor and the acquiring of the peaceful factor, as he brings that very sign repeatedly to mind, thinking "earth, earth," the third jhāna arises in the way already stated. For it, sustained thought alone is the abandoned factor; joy and the remaining two are, as in the fourfold scheme's second jhāna, its three possessed factors. The rest is exactly as already stated.

Thus, what is the second jhāna in the fourfold scheme, divided into two, becomes the second and third jhānas in the fivefold scheme. And what are the third and fourth jhānas there [in the fourfold scheme] become the fourth and fifth. The first remains simply the first.

Thus, in the Visuddhimagga, composed for the gladdening of good people, in the section on the development of concentration, this is the fourth chapter, called the Description of the Earth Kasiṇa.