12. Analysis of Jhāna1. Suttantabhājanīya

1. Analysis According to the DiscoursesIdha bhikkhu pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṁ jāgariyānuyogamanuyutto sātaccaṁ nepakkaṁ bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyutto.

Herein a bhikkhu dwells restrained and controlled by the fundamental precepts, endowed with (proper) behaviour and a (suitable) alms resort, seeing peril in (his) slightest faults, observing (the precepts) he trains himself in the precepts, guarded as to the doors of the controlling faculties (of the senses), in food knowing the right amount, in the first watch of the night and in the last watch of the night practising the practice of vigilance, with intense effort and penetration practising the practice of development of enlightenment states; he, in approaching and in departing, acts with awareness; in looking ahead and in looking around he acts with awareness; in bending and in stretching he acts with awareness; in bearing the outer robe, the alms-bowl and the under robe, he acts with awareness; in eating, in drinking, in chewing, in tasting, he acts with awareness; in obeying the calls of nature he acts with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, he acts with awareness; he approaches a secluded abode, a forest, the foot of a tree, a mountain, a wadi, a hill cave, a cemetery, a remote forest, a desolate place, a heap of straw, (an abode) having little noise, having little tumult, free from the atmosphere of humans, secret from men, suitable for retirement; he, having gone to a forest or having gone to the foot of a tree or having gone to an empty place, sits folding (the legs) crosswise, holding the body erect, setting up mindfulness in front (of him); he, abandoning covetousness (for anything) in the world dwells with consciousness freed from covetousness; he cleanses his consciousness of covetousness. Abandoning illwill and antipathy he dwells having consciousness without illwill, compassionate for the welfare of all living beings; he cleanses his consciousness of illwill|and antipathy. Abandoning sloth and torpor he dwells freed from sloth and torpor, having bright perception, mindful and aware; he cleanses his consciousness of sloth and torpor. Abandoning distraction and remorse he dwells without distraction having internallyquiet consciousness; he cleanses his consciousness of distraction and remorse. Abandoning doubt, doubt overcome, he dwells without uncertainty as to good states; he cleanses his consciousness of doubt. Abandoning these five hindrances (that are) mental corruptions and attenuation of wisdom, he, aloof from sense pleasures, aloof from bad states, attains and dwells in the first jhāna accompanied by initial application, accompanied by sustained application, with zest and pleasure born of detachment; inhibiting initial application and sustained application he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without initial application, without sustained application, with zest and pleasure born of concentration; he, desireless of zest, dwells equable, mindful, aware, and he experiences pleasure by way of the body (of mental aggregates); this the Noble Ones declare, “The equable, mindful dweller in pleasure”; he attains and dwells in the third jhāna; by the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhāna (which is) neither-pain-nor-pleasure (but is) purity of mindfulness caused by equanimity; having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, “Infinite is space”, he attains and dwells in the state of infinity of space; having wholly passed the state of infinity of space, (concentrating) thus, “Infinite is consciousness”, he attains and dwells in the state of infinity of consciousness; having wholly passed the state of infinity of consciousness, (concentrating) thus, “There is nothing whatever”, he attains and dwells in the state of nothingness; having wholly passed the state of nothingness he attains and dwells in the state of neither perception nor non-perception.So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

(Here Ends) the SummarySo vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ appasaddaṁ appanigghosaṁ vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ. “Herein”means: Of this view, of this ability (to comprehend), of this choice, in this holding (i.e., the view that is held), in this truth, in this discipline, in this doctrine, in this exposition, in|this supreme practice, in this teaching of the Teacher. Therefore this is called “herein”.So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

“Herein”So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. “Bhikkhu”means: Bhikkhu by designation; bhikkhu by acknowledgment; bhikkhu because of mendicancy; bhikkhu by habit of mendicancy; bhikkhu by reaching (the stage of) going for alms; bhikkhu by wearing cut up cloth; bhikkhu by destroying evil bad states; bhikkhu by having destroyed evil bad states;bhikkhu by the limited abandoning of the corruptions; bhikkhu by the unlimited abandoning of the corruptions; bhikkhu by (being) of the seven supramundane stages; bhikkhu by (being) of the final supramundane stage; bhikkhu by (being) neither of the seven supramundane stages nor of the final supramundane stage; bhikkhu by excellence (of attainment); bhikkhu by goodness; bhikkhu by fineness (of quality); bhikkhu by (having) essential principles; ordained bhikkhu by the united Saṅgha by means of faultless, reasonable action having declaration as the fourth (item).Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. “Bhikkhu”Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. “Fundamental precept”means: Morality, foundation, beginning, footing, mastery, restraint, foremost, chief for the attainment of good states.“Restraint”means: Bodily non-transgression, verbal non-transgression, both bodily and verbal non-transgression.“Controlled”means: Possessed of this restraint by the fundamental precepts he is well possessed, attained, well attained, endowed, well endowed, furnished. Therefore this is called “restrained and controlled by the fundamental precepts”.Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. “Fundamental precept”Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

“Restraint”So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; “Controlled”vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; “Dwells”means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti tatiyaṁ jhānaṁ upasampajja viharati; “Dwells”sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati; “Endowed with (proper) behaviour and a (suitable) alms resort”means: There is (proper) behaviour; there is improper behaviour.sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja viharati; “Endowed with (proper) behaviour and a (suitable) alms resort”sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja viharati; Therein what isimproper behaviour? Bodily transgression, verbal transgression, both bodily and verbal transgression. This is called improper behaviour. Also all wrong morality is improper behaviour. Herein a certain one makes a living by giving bamboo or by giving leaves or by giving flowers or by giving fruit or by giving soap powder or by giving tooth sticks or by servile behaviour or by|bean soup behaviour or by dandling behaviour or by being a foot messenger or by any other wrong livelihood rejected by the Buddha. This is called improper behaviour.sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja viharati; improper behavioursabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

Therein what is(proper) behaviour? Bodily non-transgression, verbal non-transgression, both bodily and verbal non-transgression. This is called (proper) behaviour. Also all moral restraint is (proper) behaviour. Herein a certain one makes a living by not giving bamboo, by not giving leaves, by not giving flowers, by not giving fruit, by not giving soap powder, by not giving tooth sticks, by non-servile behaviour, by non-bean soup behaviour, by non-dandling behaviour, by not being a foot messenger nor by any other wrong livelihood rejected by the Buddha. This is called (proper) behaviour.Mātikā.

(proper) behaviour“Idhā”ti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṁ ādāye, imasmiṁ dhamme, imasmiṁ vinaye, imasmiṁ dhammavinaye, imasmiṁ pāvacane, imasmiṁ brahmacariye, imasmiṁ satthusāsane. “Alms resort”means: There is (suitable) alms resort; there is unsuitable alms resort.Tena vuccati “idhā”ti.

“Alms resort”“Bhikkhū”ti samaññāya bhikkhu, paṭiññāya bhikkhu, bhikkhatīti bhikkhu, bhikkhakoti bhikkhu, bhikkhācariyaṁ ajjhupagatoti bhikkhu, bhinnapaṭadharoti bhikkhu, bhindati pāpake akusale dhammeti bhikkhu, bhinnattā pāpakānaṁ akusalānaṁ dhammānaṁ bhikkhu, odhiso kilesānaṁ pahānā bhikkhu, anodhiso kilesānaṁ pahānā bhikkhu, sekkho bhikkhu, asekkho bhikkhu, nevasekkhanāsekkho bhikkhu, aggo bhikkhu, bhadro bhikkhu, maṇḍo bhikkhu, sāro bhikkhu, samaggena saṅghena ñatticatutthena kammena akuppena ṭhānārahena upasampanno bhikkhu.

Therein what isunsuitable alms resort?Herein a certain one resorts to prostitutes for alms or resorts to widows for alms or resorts to spinsters for alms or resorts to eunuchs for alms or resorts to bhikkhunis for alms or resorts to public houses for alms; he dwells consorting with kings, with kings' ministers, with heretics, with followers of heretics in unbefitting relationship; also those families with no confidence, who are displeased, who are not founts of benevolence, who are abusive and censuring, who are ill-wishers, who are wishers of adversity, wishers of discomfort, who do not wish for safety from the bonds for bhikkhus, for bhikkhunis, for male devotees, for female devotees; such families he depends on, approaches, frequents. This is called unsuitable alms resort.“Pātimokkhan”ti sīlaṁ patiṭṭhā ādi caraṇaṁ saṁyamo saṁvaro mokkhaṁ pāmokkhaṁ kusalānaṁ dhammānaṁ samāpattiyā. unsuitable alms resort“Saṁvaro”ti kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo. Therein what issuitable alms resort? Herein a certain one does not resort to prostitutes for alms, does not resort to widows for alms, does not resort to spinsters for alms, does not resort to eunuchs for alms, does not resort to bhikkhunis for alms, does not resort to public houses for alms; he dwells not consorting with kings, with kings' ministers, with heretics, with followers of heretics in unbefitting relationship; however, those families with confidence, who are pleased, who are founts of benevolence, (whose houses) are radiant with yellow robes, (whose houses abound with) the draught of entering and departing bhikkhus, who are well wishers, wishers of welfare, wishers of comfort, who wish for safety from the bonds for bhikkhus, for bhikkhunis, for male devotees, for female devotees;|such families he depends on, approaches, frequents. This is called (suitable) alms resort. Thus of this (proper) behaviour and of this (suitable) alms resort he is possessed,* furnished. Therefore this is called “endowed with (proper) behaviour and a (suitable) alms resort”.“Saṁvuto”ti iminā pātimokkhasaṁvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. suitable alms resortTena vuccati “pātimokkhasaṁvarasaṁvuto”ti.

* See paragraph357.“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. * See paragraph357.Tena vuccati “viharatī”ti.

“Seeing peril in (his) slightest faults”means: Therein what areslightest faults? Those faults which are trifling, insignificant, light, said to be light and which should cause mastery, should cause restraint, should cause the rise of consciousness, should attract attention. These are called slightest faults. Thus in these slightest faults he sees fault, he sees peril, he sees danger, he sees escape (therefrom). Therefore this is called “seeing peril in (his) slightest faults”.“Ācāragocarasampanno”ti atthi ācāro, atthi anācāro.

“Seeing peril in (his) slightest faults”Tattha katamo anācāro? slightest faultsKāyiko vītikkamo, vācasiko vītikkamo, kāyikavācasiko vītikkamo—“Observing (the precepts) he trains himself in the precepts”means: Therein what are theprecepts? Four types of precepts are: For bhikkhus, bhikkhu precepts; for bhikkhunis, bhikkhuni precepts; for male devotees, male devotee precepts; for female devotees, female devotee precepts. These are called the precepts. Thus he exists observing these precepts exclusively, completely, without remainder, entirely. Therefore this is called “observing (the precepts) he trains himself in the precepts”.ayaṁ vuccati “anācāro”. “Observing (the precepts) he trains himself in the precepts”Sabbampi dussīlyaṁ anācāro. preceptsIdhekacco veḷudānena vā pattadānena vā pupphadānena vā phaladānena vā sinānadānena vā dantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṁ kappeti—“Guarded as to the doors of the controlling faculties”means: There is guarding as to the doors of the controlling faculties; there is not guarding as to the doors.ayaṁ vuccati “anācāro”.

“Guarded as to the doors of the controlling faculties”Tattha katamo ācāro? Therein what is“not guarding as to the doors of the controlling faculties”? Herein a certain one seeing a visible (object) with the eye takes in the general appearance, takes in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of eye, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of eye; he does not undertake restraint in the controlling faculty of eye. Hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind takes in the general appearance, takes in the|detail. For whatever reason a person is dwelling without controlling the controlling faculty of mind, covetousness and mental pain, evil bad states may (will) follow. He does not exercise restraint thereof; he does not safeguard the controlling faculty of mind; he does not undertake restraint in the controlling faculty of mind. That which of these six controlling faculties is not guarding, not being guarded, not safeguarding, not restraint. This is called “not guarding as to the doors of the controlling faculties”.Kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo—“not guarding as to the doors of the controlling faculties”ayaṁ vuccati “ācāro”. * Complete each in general form of first example.Sabbopi sīlasaṁvaro ācāro. * Complete each in general form of first example.Idhekacco na veḷudānena na pattadānena na pupphadānena na phaladānena na sinānadānena na dantakaṭṭhadānena na cāṭukamyatāya na muggasūpyatāya na pāribhaṭyatāya na jaṅghapesanikena na aññataraññatarena buddhapaṭikuṭṭhena micchāājīvena jīvikaṁ kappeti—Therein what is“guarding as to the doors of the controlling faculties”? Herein a certain one seeing a visible (object) with the eye does not take in the general appearance, does not take in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of eye, covetousness and mental pain, evil bad states may (will) follow. He exercises restraint thereof; he safeguards the controlling faculty of eye; he undertakes restraint in the controlling faculty of eye. Hearing an audible (object) with the ear.* Smelling an odorous (object) with the nose.* Tasting a sapid (object) with the tongue.* Touching a tangible (object) with the body.* Cognizing an ideational (object) with the mind does not take in the general appearance, does not take in the detail. For whatever reason a person is dwelling without controlling the controlling faculty of mind, covetousness and mental pain, evil bad states may (will) follow. He exercises restraint thereof; he safeguards the controlling faculty of mind; he undertakes restraint in the controlling faculty of mind. That which of these six controlling faculties is guarding, being guarded, safeguarding, restraint. This is called“guarding as to the doors of the controlling faculties”. Of this guarding as to the doors of the controlling faculties he is possessed, well possessed,*2furnished. Therefore this is called “guarded as to the doors of the controlling faculties”.ayaṁ vuccati “ācāro”.

“guarding as to the doors of the controlling faculties”“Gocaro”ti atthi gocaro, atthi agocaro.

* Complete each in general form of first example.*2See paragraph357.Tattha katamo agocaro? * Complete each in general form of first example.Idhekacco vesiyāgocaro vā hoti vidhavāgocaro vā thullakumārigocaro vā paṇḍakagocaro vā bhikkhunigocaro vā pānāgāragocaro vā, saṁsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṁsaggena; *2See paragraph357.yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ, tathārūpāni kulāni sevati bhajati payirupāsati—“In food knowing the right amount”means: There is, “in food knowing the right amount”; there is, “in food not knowing the right amount”.ayaṁ vuccati “agocaro”.

“In food knowing the right amount”Tattha katamo gocaro? Therein what is“in food not knowing the right amount”? Herein a certain one not reflecting, improperly takes food for pleasurable pursuits, for pride, for physical charm, for fine physique.|That which therein is dissatisfaction, not knowing the right amount, not reflecting on food. This is called “in food not knowing the right amount”.Idhekacco na vesiyāgocaro hoti na vidhavāgocaro na thullakumārigocaro na paṇḍakagocaro na bhikkhunigocaro na pānāgāragocaro, asaṁsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṁsaggena; “in food not knowing the right amount”yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni hitakāmāni phāsukakāmāni yogakkhemakāmāni bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ, tathārūpāni kulāni sevati bhajati payirupāsati—Therein what is“in food knowing the right amount”? Herein a certain one reflecting, properly takes food, not for pleasurable pursuits, not for pride, not for physical charm, not for fine physique (but) just enough for stabilizing and maintaining this body, for alleviating the pangs (of hunger), for furthering supreme practice; (thinking) thus, this old feeling (i.e., discomfort) I destroy; I will not produce a new feeling (i.e., satiety); and there will be for me sustenance, absence of fault and dwelling comfortably. That which therein is satisfaction, knowing the right amount, reflecting on food. This is called “in food knowing the right amount”. Of this knowing the right amount in food he is possessed,* furnished. Therefore this is called “in food knowing the right amount”.ayaṁ vuccati “gocaro”. “in food knowing the right amount”Iti iminā ca ācārena iminā ca gocarena upeto hoti …pe… samannāgato. * See paragraph357.Tena vuccati “ācāragocarasampanno”ti.

* See paragraph357.“Aṇumattesu vajjesu bhayadassāvī”ti. And how does a bhikkhu in the first watch of the night and in the last watch of the night practise the practice of vigilance? Herein a bhikkhu during the day while pacing up and down, while sitting, cleanses his consciousness of obstructive states; during the first watch of the night while pacing up and down, while sitting, he cleanses his consciousness of obstructive states; during the middle watch of the night he lies down on the right side in the lion posture, putting one leg slightly displaced upon the other, mindful, aware, attentive to the idea of arising; during the last watch of the night, he, having arisen, while pacing up and down, while sitting, cleanses his consciousness of obstructive states. Thus a bhikkhu in the first watch of the night and in the last watch of the night practises the practice of vigilance.Tattha katame aṇumattā vajjā? “Intense effort”means: That which is the arousing of mental energy,* right effort.Yāni tāni vajjāni appamattakāni oramattakāni lahusāni lahusammatāni saṁyamakaraṇīyāni saṁvarakaraṇīyāni cittuppādakaraṇīyāni manasikārapaṭibaddhāni—“Intense effort”ime vuccanti “aṇumattā vajjā”. * See paragraph220.Iti imesu aṇumattesu vajjesu vajjadassāvī ca hoti bhayadassāvī ca ādīnavadassāvī ca nissaraṇadassāvī ca. * See paragraph220.Tena vuccati “aṇumattesu vajjesu bhayadassāvī”ti.

“Penetration”means: That which is wisdom, understanding,* absence of dullness, truth investigation, right view.“Samādāya sikkhati sikkhāpadesū”ti. “Penetration”Tattha katamā sikkhā? * See paragraph525.Catasso sikkhā—* See paragraph525.bhikkhūnaṁ bhikkhusikkhā, bhikkhunīnaṁ bhikkhunisikkhā, upāsakānaṁ upāsakasikkhā, upāsikānaṁ upāsikasikkhā. “Practising the practice of the development of enlightenment states”means: Therein what areenlightenment states? The seven enlightenment factors (viz.,) mindfulness-enlightenment-factor, truth investigation-enlightenment-factor, energy-enlightenment-factor, zest-enlightenment-factor, calmness-enlightenment-factor, concentration-enlightenment-factor,equanimity-enlightenment-factor. These are called enlightenment states. Thus these enlightenment states he pursues, develops, repeats. Therefore this is called “practising the practice of the development of enlightenment states”.Imā vuccanti “sikkhāyo”. “Practising the practice of the development of enlightenment states”Iti imāsu sikkhāsu sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ samādāya vattati. enlightenment statesTena vuccati “samādāya sikkhati sikkhāpadesū”ti.

And how does a bhikkhu in approaching and in departing, act with awareness; in looking ahead and in looking around, act with awareness; in bending and in stretching, act with awareness; in bearing the outer robe, the alms-bowl and the under robe, act with awareness; in eating, in drinking, in chewing, in tasting, act with awareness; in obeying the calls of nature, act with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, act with awareness? Herein a bhikkhu mindful and aware, approaches; mindful and aware he departs; mindful and aware he looks ahead; mindful and aware he looks around; mindful and aware he bends; mindful and aware he stretches; mindful he acts with awareness; in bearing the outer robe, the alms-bowl and the under robe, mindful he acts with awareness; in eating, in drinking, in chewing, in tasting, mindful he acts with awareness; in obeying the calls of nature, mindful he acts with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, mindful he acts with awareness.“Indriyesu guttadvāro”ti atthi indriyesu guttadvāratā, atthi aguttadvāratā.

Therein what ismindfulness? That which is mindfulness, constant mindfulness, recollection, mindfulness, act of remembering, bearing in mind, non-superficiality, non-forgetfulness, mindfulness, controlling faculty of mindfulness, power of mindfulness, right mindfulness. This is called mindfulness.Tattha katamā indriyesu aguttadvāratā? mindfulnessIdhekacco cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. “Aware”means: Therein what isawareness? That which is wisdom, understanding, investigation, research, truth investigation, discernment, discrimination, differentiation, erudition, proficiency, subtlety, analysis, consideration, breadth, sagacity, guidance, insight, awareness, goad, wisdom, controlling faculty of|wisdom, power of wisdom, sword of wisdom, tower of wisdom, light of wisdom, lustre of wisdom, splendour of wisdom, jewel of wisdom, absence of dullness, truth investigation, right view. This is called awareness. Thus of this mindfulness and this awareness he is possessed,* furnished. Thus a bhikkhu mindful and aware approaches; mindful and aware he departs; mindful and aware he looks ahead; mindful and aware he looks around; mindful and aware he bends; mindful and aware he stretches; mindful he acts with awareness; in bearing the outer robe, the alms-bowl and the under robe, mindfulhe acts with awareness; in eating, in drinking, in chewing, in tasting, mindful he acts with awareness; in obeying the calls of nature, mindful he acts with awareness; in walking, in standing, in sitting, in sleeping, in waking, in talking, in being silent, he acts with awareness.Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. “Aware”Sotena saddaṁ sutvā …pe… awarenessghānena gandhaṁ ghāyitvā …pe… * See paragraph357.jivhāya rasaṁ sāyitvā …pe… * See paragraph357.kāyena phoṭṭhabbaṁ phusitvā …pe… “Secluded”means: If the abode is proximate and is not crowded with lay people or with monks; thereby it is secluded. If the abode is distant and is not crowded with lay people or with monks; thereby it is secluded.manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. “Secluded”Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. “Abode”means: Bed is abode; chair also is abode; cushion also is abode; pillow also is abode; vihāra also is abode; pent-roofed (house) also is abode; gable-roofed (house) also is abode; watchtower also is abode; circular (house) also is abode; cell also is abode; cave also is abode; foot of a tree also is abode; bamboo thicket also is abode or wherever else bhikkhus retreat; all this is abode.Yā imesaṁ channaṁ indriyānaṁ agutti agopanā anārakkho asaṁvaro—“Abode”ayaṁ vuccati “indriyesu aguttadvāratā”.

“He approaches a secluded abode”means: This secluded abode he approaches, approaches happily, makes use of, depends on, makes good use of. Therefore this is called “he approaches a secluded abode”.Tattha katamā indriyesu guttadvāratā? “He approaches a secluded abode”Idhekacco cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. “Forest”means: Departing beyond the threshold; all this is forest.Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. “Forest”Sotena saddaṁ sutvā …pe… “Foot of a tree”means: Foot of a tree is just the foot of a tree; mountain is just a mountain; wadi is just a wadi; hill-cave is just a hill-cave; cemetery is just a cemetery; desolate place is just a desolate place; heap of straw is just a heap of straw.ghānena gandhaṁ ghāyitvā …pe… “Foot of a tree”jivhāya rasaṁ sāyitvā …pe… “Remote forest”means: This is the name for distant abodes; “remote forest” means: This is the name for jungle thicket abodes; “remote forest” means: This is the name for fearful abodes; “remote forest” means: This is the name for horripilant abodes; “remote forest” means: This is the name for outlying abodes; “remote forest” means: This is the name for abodes not in the neighbourhood of human beings; “remote forest” means: This is the name for insupportable abodes.kāyena phoṭṭhabbaṁ phusitvā …pe… “Remote forest”manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. “Having little noise”means: If the abode is proximate and is not crowded with lay people or with monks; thereby it has little noise. If the abode is distant and is not crowded with lay people or with monks; thereby it has little noise.Ñatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. “Having little noise”Yā imesaṁ channaṁ indriyānaṁ gutti gopanā ārakkho saṁvaro—“Having little tumult”means: That which has little noise, that also has little tumult. That which has little tumult,that also is free from the atmosphere of humans. That which is free from the atmosphere of humans, that also is secret from men. That which is secret from men, that also is suitable for retirement.ayaṁ vuccati “indriyesu guttadvāratā”. “Having little tumult”Imāya indriyesu guttadvāratāya upeto hoti samupeto …pe… “Having gone to a forest or having gone to the foot of a tree or having gone to an empty place”means: He has gone to a forest or he has gone to the foot of a tree or he has gone to an empty place.samannāgato. “Having gone to a forest or having gone to the foot of a tree or having gone to an empty place”Tena vuccati “indriyesu guttadvāro”ti.

“Sits folding (the legs) crosswise”means: He sits folding (the legs) crosswise.“Bhojane mattaññū”ti atthi bhojane mattaññutā, atthi bhojane amattaññutā.

“Sits folding (the legs) crosswise”Tattha katamā bhojane amattaññutā? “Holding the body erect”means: The body is erect, stable and well set-up.Idhekacco appaṭisaṅkhā ayoniso āhāraṁ āhāreti davāya madāya maṇḍanāya vibhūsanāya. “Holding the body erect”Yā tattha asantuṭṭhitā amattaññutā appaṭisaṅkhā bhojane—“Setting up mindfulness in front”means: Therein what ismindfulness? That which is mindfulness, constant mindfulness, recollection,* right mindfulness. This is called mindfulness. This mindfulness is set-up, well set-up at the tip of the nose or at the centre of the upper lip. Therefore this is called “setting up mindfulness in front”.ayaṁ vuccati “bhojane amattaññutā”ti.

“Setting up mindfulness in front”Tattha katamā bhojane mattaññutā? mindfulnessIdhekacco paṭisaṅkhā yoniso āhāraṁ āhāreti—* See paragraph220.“neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi navañca vedanaṁ na uppādessāmi yātrā ca me bhavissati anavajjatā ca phāsu vihāro cā”ti. * See paragraph220.Yā tattha santuṭṭhitā mattaññutā paṭisaṅkhā bhojane—“Abandoning covetousness in the world”means: Therein what is covetousness? That which is lusting, infatuation,* infatuation of consciousness. This is called covetousness.ayaṁ vuccati “bhojane mattaññutā”. “Abandoning covetousness in the world”Imāya bhojane mattaññutāya upeto hoti …pe… samannāgato. * See paragraph249.Tena vuccati “bhojane mattaññū”ti.

* See paragraph249.Kathañca bhikkhu pubbarattāpararattaṁ jāgariyānuyogamanuyutto hoti? Therein what isthe world? The five aggregates (as objects of) the attachments are the world. This is called the world. This covetousness in this world is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning covetousness in the world”.Idha bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā paṭhamayāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti, rattiyā majjhimayāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā, rattiyā pacchimayāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. the worldEvaṁ bhikkhu pubbarattāpararattaṁ jāgariyānuyogamanuyutto.

“With consciousness freed from covetousness”means: Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is freed from covetousness. Therefore this is called “with consciousness freed from covetousness”.“Sātaccan”ti. “With consciousness freed from covetousness”Yo cetasiko vīriyārambho …pe… sammāvāyāmo.

consciousness“Nepakkan”ti. * See paragraph184.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi.

* See paragraph184.“Bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyutto”ti. “Dwells”means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.Tattha katame bodhipakkhikā dhammā? “Dwells”Satta bojjhaṅgā—“Cleanses his consciousness of covetousness”means: Therein what iscovetousness? That which is lusting, infatuation,* infatuation of consciousness. This is called covetousness.satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. “Cleanses his consciousness of covetousness”Ime vuccanti “bodhipakkhikā dhammā”. covetousnessIti te bodhipakkhike dhamme āsevati bhāveti bahulīkaroti. * See paragraph249.Tena vuccati “bodhipakkhikānaṁ dhammānaṁ bhāvanānuyogamanuyutto”ti.

* See paragraph249.Kathañca bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti; Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this covetousness. Therefore this is called “cleanses his consciousness of covetousness”.gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti? consciousnessIdha bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sato sampajānakārī hotīti.

* See paragraph184.Tattha katamā sati? * See paragraph184.Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṁ satibalaṁ sammāsati—“Abandoning illwill and antipathy”means: There is illwill; there is antipathy.ayaṁ vuccati “sati”.

“Abandoning illwill and antipathy”“Sampajāno”ti tattha katamaṁ sampajaññaṁ? Thereinwhat isillwill? That which is vexation of consciousness, resentment, repulsion, hostility, irritation, exasperation, incensement, hatred, antipathy, abhorrence, mental disorder, detestation, anger, being angry, state of being angry, hatred, being hateful, state of being hateful, disorder, being disorderly, state of being disorderly, antagonism, hostility, ferocity, abruptness, absence of delight of consciousness. This is called illwill.Yā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrīmedhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi—illwillidaṁ vuccati “sampajaññaṁ”. Therein what isantipathy? That which is illwill is antipathy; that which is antipathy is illwill; thus this illwill and this antipathy are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning illwill and antipathy”.Iti imāya ca satiyā iminā ca sampajaññena upeto hoti …pe… samannāgato. antipathyEvaṁ bhikkhu sato sampajāno abhikkamati, sato sampajāno paṭikkamati, sato sampajāno āloketi, sato sampajāno viloketi, sato sampajāno samiñjeti, sato sampajāno pasāreti, sato sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sato sampajānakārī hoti, asite pīte khāyite sāyite sato sampajānakārī hoti, uccārapassāvakamme sato sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

“Having consciousness without illwill”means: Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is without illwill. Therefore this is called “having consciousness without illwill”.“Vivittan”ti santike cepi senāsanaṁ hoti, tañca anākiṇṇaṁ gahaṭṭhehi pabbajitehi. “Having consciousness without illwill”Tena taṁ vivittaṁ. consciousnessDūre cepi senāsanaṁ hoti, tañca anākiṇṇaṁ gahaṭṭhehi pabbajitehi. * See paragraph184.Tena taṁ vivittaṁ.

* See paragraph184.“Senāsanan”ti mañcopi senāsanaṁ, pīṭhampi senāsanaṁ, bhisipi senāsanaṁ, bibbohanampi senāsanaṁ, vihāropi senāsanaṁ, aḍḍhayogopi senāsanaṁ, pāsādopi senāsanaṁ, aṭṭopi senāsanaṁ, māḷopi senāsanaṁ, leṇampi senāsanaṁ, guhāpi senāsanaṁ, rukkhamūlampi senāsanaṁ, veḷugumbopi senāsanaṁ. “Dwells”means:* Therefore this is called “dwells”.Yattha vā pana bhikkhū paṭikkamanti sabbametaṁ senāsanaṁ.

“Dwells”“Vivittaṁ senāsanaṁ bhajatī”ti imaṁ vivittaṁ senāsanaṁ bhajati sambhajati sevati nisevati saṁsevati. * See paragraph540.Tena vuccati “vivittaṁ senāsanaṁ bhajatī”ti.

* See paragraph540.“Araññan”ti nikkhamitvā bahi indakhīlā sabbametaṁ araññaṁ.

“Cleanses his consciousness of illwill and antipathy”means: There is illwill; there is antipathy.“Rukkhamūlan”ti rukkhamūlaṁyeva rukkhamūlaṁ. “Cleanses his consciousness of illwill and antipathy”Pabbatoyeva pabbato. Therein what isillwill? That which is vexation of consciousness,* ferocity, abruptness, absence of delight of consciousness. This is called illwill.Kandarāyeva kandarā. illwillGiriguhāyeva giriguhā. * See paragraph542.Susānaṁyeva susānaṁ. * See paragraph542.Abbhokāsoyeva abbhokāso. Therein what isantipathy? That which is illwill is antipathy; that which is antipathy is illwill.Palālapuñjoyeva palālapuñjo.

antipathy“Vanapatthan”ti dūrānametaṁ senāsanānaṁ adhivacanaṁ. Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this illwill and antipathy. Therefore this is called “cleanses his consciousness of illwill and antipathy”.“Vanapatthan”ti vanasaṇḍānametaṁ senāsanānaṁ adhivacanaṁ. consciousness“Vanapatthan”ti bhīsanakānametaṁ senāsanānaṁ adhivacanaṁ. * See paragraph184.“Vanapatthan”ti salomahaṁsānametaṁ senāsanānaṁ adhivacanaṁ. * See paragraph184.“Vanapatthan”ti pariyantānametaṁ senāsanānaṁ adhivacanaṁ. “Abandoning sloth and torpor”means: There is sloth; there is torpor.“Vanapatthan”ti na manussūpacārānametaṁ senāsanānaṁ adhivacanaṁ. “Abandoning sloth and torpor”“Vanapatthan”ti durabhisambhavānametaṁ senāsanānaṁ adhivacanaṁ.

Therein what issloth? That which is indisposition of consciousness, unwieldiness, drooping, sagging, sluggishness, being sluggish, state of being sluggish, sloth, being slothful, state of consciousness being slothful. This is called sloth.“Appasaddan”ti santike cepi senāsanaṁ hoti, tañca anākiṇṇaṁ gahaṭṭhehi pabbajitehi. slothTena taṁ appasaddaṁ. Therein what istorpor?That which is indisposition of the body (of mental aggregates), unwieldiness, shrouding, enveloping, barricading within, torpor, sleeping, drowsiness, sleeping, being asleep, state of being asleep. This is called torpor. Thus this sloth and this torpor are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning sloth and torpor”.Dūre cepi senāsanaṁ hoti, tañca anākiṇṇaṁ gahaṭṭhehi pabbajitehi. torporTena taṁ appasaddaṁ.

“Freed from sloth and torpor”means: Having given up, having discarded, having freed, having abandoned, having rejected, having both abandoned and rejected that sloth and torpor. Therefore this is called “freed from sloth and torpor”.“Appanigghosan”ti yadeva taṁ appasaddaṁ tadeva taṁ appanigghosaṁ. “Freed from sloth and torpor”Yadeva taṁ appanigghosaṁ tadeva taṁ vijanavātaṁ. “Dwells”means:* Therefore this is called “dwells”.Yadeva taṁ vijanavātaṁ tadeva taṁ manussarāhasseyyakaṁ. “Dwells”Yadeva taṁ manussarāhasseyyakaṁ tadeva taṁ paṭisallānasāruppaṁ.

* See paragraph540.“Araññagato vā rukkhamūlagato vā suññāgāragato vā”ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā.

* See paragraph540.“Nisīdati pallaṅkaṁ ābhujitvā”ti nisinno hoti pallaṅkaṁ ābhujitvā.

“Having bright perception”means: Therein what isperception? That which is perception, perceiving, state of perceiving. This is called perception. This perception is bright, unobstructed, very pure, very clear. Therefore this is called “having bright perception”.“Ujuṁ kāyaṁ paṇidhāyā”ti ujuko hoti kāyo ṭhito paṇihito.

“Having bright perception”“Parimukhaṁ satiṁ upaṭṭhapetvā”ti tattha katamā sati? perceptionYā sati anussati paṭissati …pe… sammāsati—“Mindful and aware”means: Therein what ismindfulness? That which is mindfulness, constant mindfulness,* right mindfulness. This is called mindfulness.ayaṁ vuccati “sati”. “Mindful and aware”Ayaṁ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. mindfulnessTena vuccati “parimukhaṁ satiṁ upaṭṭhapetvā”ti.

* See paragraph220.“Abhijjhaṁ loke pahāyā”ti tattha katamā abhijjhā? * See paragraph220.Yo rāgo sārāgo …pe… cittassa sārāgo—Therein what isawareness? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called awareness. Thus of this mindfulness and this awareness he is possessed,*2furnished. Therefore this is called “mindful and aware”.ayaṁ vuccati “abhijjhā”.

awarenessTattha katamo loko? * See paragraph525.*2See paragraph357.Pañcupādānakkhandhā loko—* See paragraph525.ayaṁ vuccati “loko”. *2See paragraph357.Ayaṁ abhijjhā imamhi loke santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. “He cleanses his consciousness of sloth and torpor”means: There is sloth; there is torpor.Tena vuccati “abhijjhaṁ loke pahāyā”ti.

“He cleanses his consciousness of sloth and torpor”“Vigatābhijjhena cetasā”ti tattha katamaṁ cittaṁ? Therein what issloth?* This is called sloth.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—slothidaṁ vuccati “cittaṁ”. * See paragraph546.Idaṁ cittaṁ vigatābhijjhaṁ hoti. * See paragraph546.Tena vuccati “vigatābhijjhena cetasā”ti.

Therein what istorpor?* This is called torpor.“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. torporTena vuccati “viharatī”ti.

* See paragraph546.“Abhijjhāya cittaṁ parisodhetī”ti tattha katamā abhijjhā? * See paragraph546.Yo rāgo sārāgo …pe… cittassa sārāgo—Therein what isconsciousness?* This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this sloth and torpor. Therefore this is called “he cleanses his consciousness of sloth and torpor”.ayaṁ vuccati “abhijjhā”.

consciousnessTattha katamaṁ cittaṁ? * See paragraph184.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph184.idaṁ vuccati “cittaṁ”. “Abandoning distraction and remorse”means: There is distraction; there is remorse.Idaṁ cittaṁ imāya abhijjhāya sodheti visodheti parisodheti moceti vimoceti parimoceti. “Abandoning distraction and remorse”Tena vuccati “abhijjhāya cittaṁ parisodhetī”ti.

Therein what isdistraction? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction.“Byāpādapadosaṁ pahāyā”ti atthi byāpādo, atthi padoso.

distractionTattha katamo byāpādo? Therein what isremorse? Perceiving what is proper in what is not proper, perceiving what is not proper in what is proper, perceiving what is fault in what is not fault, perceiving what is not fault in what is fault; that which is similar, remorse, being remorseful, state of being remorseful, mental contrition, mental scarifying. This is called remorse. Thus this distraction and this remorse are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning distraction and remorse”.Yo cittassa āghāto paṭighāto paṭighaṁ paṭivirodho kopo pakopo sampakopo doso padoso sampadoso cittassa byāpatti manopadoso kodho kujjhanā kujjhitattaṁ doso dussanā dussitattaṁ byāpatti byāpajjanā byāpajjitattaṁ virodho paṭivirodho caṇḍikkaṁ asuropo anattamanatā cittassa—remorseayaṁ vuccati “byāpādo”.

“Without distraction”means: Having given up, having discarded, having freed, having abandoned, having rejected, having both abandoned and rejected that distraction and remorse. Therefore this is called “without distraction”.Tattha katamo padoso? “Without distraction”Yo byāpādo so padoso, yo padoso so byāpādo. “Dwells”means:* Therefore this is called “dwells”.Iti ayañca byāpādo ayañca padoso santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. “Dwells”Tena vuccati “byāpādapadosaṁ pahāyā”ti.

* See paragraph540.“Abyāpannacitto”ti tattha katamaṁ cittaṁ? * See paragraph540.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“Internally”idaṁ vuccati “cittaṁ”. “Quiet consciousness”means: Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is calmed, tranquillized, quietened internally. Therefore this is called “internally quiet consciousness”.Idaṁ cittaṁ abyāpannaṁ hoti. “Quiet consciousness”Tena vuccati “abyāpannacitto”ti.

consciousness“Viharatī”ti …pe… * See paragraph184.tena vuccati “viharatī”ti.

* See paragraph184.“Byāpādapadosā cittaṁ parisodhetī”ti. “He cleanses his consciousness of distraction and remorse”means: There is distraction; there is remorse.Atthi byāpādo atthi padoso.

“He cleanses his consciousness of distraction and remorse”Tattha katamo byāpādo? Therein what isdistraction? That which is distraction of consciousness, disquietude, mental wavering, turmoil of consciousness. This is called distraction.Yo cittassa āghāto …pe… distractioncaṇḍikkaṁ asuropo anattamanatā cittassa—Therein what isremorse?* This is called remorse.ayaṁ vuccati “byāpādo”.

remorseTattha katamo padoso? * See paragraph552.Yo byāpādo so padoso, yo padoso so byāpādo.

* See paragraph552.Tattha katamaṁ cittaṁ? Therein what isconsciousness?* This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this distraction and remorse. Therefore this is called “he cleanses his consciousness of distraction and remorse”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—consciousnessidaṁ vuccati “cittaṁ”. * See paragraph184.Idaṁ cittaṁ imamhā byāpādapadosā sodheti visodheti parisodheti moceti vimoceti parimoceti. * See paragraph184.Tena vuccati “byāpādapadosā cittaṁ parisodhetī”ti.

“Abandoning doubt”means: Therein what isdoubt? That which is puzzlement, being puzzled, state of being puzzled, perplexity, doubt, oscillation, dual path, fluctuation, uncertainty of grip, evasion, hesitation, not plunging in, rigidity of consciousness, mental scarifying. This is called doubt.This doubt is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning doubt”.“Thinamiddhaṁ pahāyā”ti atthi thinaṁ, atthi middhaṁ.

“Abandoning doubt”Tattha katamaṁ thinaṁ? doubtYā cittassa akalyatā akammaññatā olīyanā sallīyanā līnaṁ līyanā līyitattaṁ thinaṁ thiyanā thiyitattaṁ cittassa—“Doubt overcome”means: This doubt is overcome, crossed over, got out of, (he is) gone to the other shore, arrived at the other shore. Therefore this is called “doubt overcome”.idaṁ vuccati “thinaṁ”.

“Doubt overcome”Tattha katamaṁ middhaṁ? “Without uncertainty as to good states”means: Concerning this doubt as to good states he is not puzzled, does not doubt, is without uncertainty, removed from uncertainty, free from uncertainty. Therefore this is called “without uncertainty as to good states”.Yā kāyassa akalyatā akammaññatā onāho pariyonāho antosamorodho middhaṁ suppaṁ pacalāyikā suppaṁ suppanā suppitattaṁ—“Without uncertainty as to good states”idaṁ vuccati “middhaṁ”. “He cleanses his consciousness of doubt”means: Therein what isdoubt? That which is puzzlement, being puzzled, state of being puzzled, rigidity of consciousness, mental scarifying. This is called doubt.Iti idañca thinaṁ idañca middhaṁ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. “He cleanses his consciousness of doubt”Tena vuccati “thinamiddhaṁ pahāyā”ti.

doubt“Vigatathinamiddho”ti. Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness he clears, purifies, cleanses, delivers, releases, sets free from this doubt. Therefore this is called “he cleanses his consciousness of doubt”.Tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. consciousnessTena vuccati “vigatathinamiddho”ti.

* See paragraph184.“Viharatī”ti …pe… * See paragraph184.tena vuccati “viharatī”ti.

“Abandoning these five hindrances”means: These five hindrances are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “abandoning these five hindrances”.“Ālokasaññī”ti. “Abandoning these five hindrances”Tattha katamā saññā? “Mental corruptions”means: These five hindrances are corruptions of consciousness.Yā saññā sañjānanā sañjānitattaṁ—“Mental corruptions”ayaṁ vuccati “saññā”. “Attenuation of wisdom”means: Because of these five hindrances wisdom that has not arisen does not arise, also wisdom that has arisen ceases. Therefore this is called “attenuation of wisdom”.Ayaṁ saññā ālokā hoti vivaṭā parisuddhā pariyodātā. “Attenuation of wisdom”Tena vuccati “ālokasaññī”ti.

“Aloof from sense pleasures, aloof from bad states”means: Therein what aresense pleasures? Wish is sense pleasure, lust is sense pleasure, lustful wish is sense pleasure, thought is sense pleasure, lust is sense pleasure, lustful thought is sense pleasure. These are called sense pleasures.“Sato sampajāno”ti. “Aloof from sense pleasures, aloof from bad states”Tattha katamā sati? sense pleasuresYā sati anussati …pe… sammāsati—Therein what arebad states? Wish for sense pleasure, illwill, sloth, torpor, distraction, remorse, doubt. These are called bad states.Thus from these sense pleasures and from these bad states he is aloof. Therefore this is called “aloof from sense pleasures, aloof from bad states”.ayaṁ vuccati “sati”.

bad statesTattha katamaṁ sampajaññaṁ? “Accompanied by initial application, accompanied by sustained application”means: There is initial application; there is sustained application.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—“Accompanied by initial application, accompanied by sustained application”idaṁ vuccati “sampajaññaṁ”. Therein what isinitial application? That which is mentation, thinking, thought, fixation, focussing, application of the mind, right thought. This is called initial application.Iti imāya ca satiyā iminā ca sampajaññena upeto hoti …pe… samannāgato. initial applicationTena vuccati “sato sampajāno”ti.

Therein what issustained application? That which is searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called sustained application. Thus of this initial application and of this sustained application he is possessed,* furnished. Therefore this is called “accompanied by initial application, accompanied by sustained application”.“Thinamiddhā cittaṁ parisodhetī”ti. sustained applicationAtthi thinaṁ, atthi middhaṁ.

* See paragraph357.Tattha katamaṁ thinaṁ …pe… * See paragraph357.idaṁ vuccati “thinaṁ”.

“Born of detachment”means: Initial application, sustained application, zest, pleasure, one-pointedness of consciousness; they in this detachment are born, begotten, existent, fully existent, apparent. Therefore this is called “born of detachment”.Tattha katamaṁ middhaṁ …pe… “Born of detachment”idaṁ vuccati “middhaṁ”.

“Zest and pleasure”means: There is zest; there is pleasure.Tattha katamaṁ cittaṁ …pe… “Zest and pleasure”idaṁ vuccati “cittaṁ”. Therein what iszest? That which is zest, gladness, rejoicing, rapture, mirth, merriment, felicity, elation, delight of consciousness. This is called zest.Idaṁ cittaṁ imamhā thinamiddhā sodheti visodheti parisodheti moceti vimoceti parimoceti. Therein what ispleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called pleasure. This pleasure is accompanied by, co-nascent with, conjoined with, associated with this zest. Therefore this is called “zest and pleasure”.Tena vuccati “thinamiddhā cittaṁ parisodhetī”ti.

pleasure“Uddhaccakukkuccaṁ pahāyā”ti atthi uddhaccaṁ, atthi kukkuccaṁ.

“First”means: First in serial order; this is first because it is attained first.Tattha katamaṁ uddhaccaṁ? “First”Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—“Jhāna”means: Initial application, sustained application, zest, pleasure, one-pointedness of consciousness.idaṁ vuccati “uddhaccaṁ”.

“Jhāna”Tattha katamaṁ kukkuccaṁ? “Attains”means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the first jhāna.Akappiye kappiyasaññitā, kappiye akappiyasaññitā, avajje vajjasaññitā, vajje avajjasaññitā, yaṁ evarūpaṁ kukkuccaṁ kukkuccāyanā kukkuccāyitattaṁ cetaso vippaṭisāro manovilekhā—“Attains”idaṁ vuccati “kukkuccaṁ”. “Dwells”means:* Therefore this is called “dwells”.Iti idañca uddhaccaṁ idañca kukkuccaṁ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. “Dwells”Tena vuccati “uddhaccakukkuccaṁ pahāyā”ti.

* See paragraph540.“Anuddhato”ti tassa uddhaccakukkuccassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā pahīnapaṭinissaṭṭhattā. * See paragraph540.Tena vuccati “anuddhato”ti.

“Inhibiting initial application and sustained application”means: There is initial application; there is sustained application.“Viharatī”ti …pe… “Inhibiting initial application and sustained application”tena vuccati “viharatī”ti. Therein what isinitial application? That which is mentation, thinking,* right thought. This is called initial application.(…)

initial application“Vūpasantacitto”ti. * See paragraph565.Tattha katamaṁ cittaṁ? * See paragraph565.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—Therein what issustained application?That which is searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called sustained application. Thus this initial application and this sustained application are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “inhibiting initial application and sustained application”.idaṁ vuccati “cittaṁ”. sustained applicationIdaṁ cittaṁ ajjhattaṁ santaṁ hoti samitaṁ vūpasantaṁ. “Internal”means: That which is personal, self-referable.Tena vuccati “ajjhattaṁ vūpasantacitto”ti.

“Internal”“Uddhaccakukkuccā cittaṁ parisodhetī”ti atthi uddhaccaṁ, atthi kukkuccaṁ.

“Refinement”means: That which is confidence, being confident, trust, implicit faith.Tattha katamaṁ uddhaccaṁ? “Refinement”Yaṁ cittassa uddhaccaṁ avūpasamo cetaso vikkhepo bhantattaṁ cittassa—“Exalted development of mind”means: That which is stability of consciousness,* right concentration.idaṁ vuccati “uddhaccaṁ”.

“Exalted development of mind”Tattha katamaṁ kukkuccaṁ …pe… * See paragraph220.idaṁ vuccati “kukkuccaṁ”.

* See paragraph220.Tattha katamaṁ cittaṁ …pe… “Without initial application, without sustained application”means: There is initial application; there is sustained application.idaṁ vuccati “cittaṁ”. “Without initial application, without sustained application”Idaṁ cittaṁ imamhā uddhaccakukkuccā sodheti visodheti parisodheti moceti vimoceti parimoceti. Therein what isinitial application? That which is mentation, thinking,* right thought. This is called initial application.Tena vuccati “uddhaccakukkuccā cittaṁ parisodhetī”ti.

initial application“Vicikicchaṁ pahāyā”ti, tattha katamā vicikicchā? * See paragraph565.Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ vimati vicikicchā dveḷhakaṁ dvidhāpatho saṁsayo anekaṁsaggāho āsappanā parisappanā apariyogāhaṇā chambhitattaṁ cittassa manovilekho—* See paragraph565.ayaṁ vuccati “vicikicchā”. Therein what issustained application? That which is searching, constant searching, examining, constant examining, scrutinizing, constant connection of (and) constant inspection by consciousness. This is called sustained application. Thus this initial application and this sustained application are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed,|withered, well withered, abrogated. Therefore this is called “without initial application, without sustained application”.Ayaṁ vicikicchā santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. sustained applicationTena vuccati “vicikicchaṁ pahāyā”ti.

“Born of concentration”means: Refinement, zest and pleasure; they in this concentration are born, begotten, existent, fully existent, apparent. Therefore this is called “born of concentration”.“Tiṇṇavicikiccho”ti, imaṁ vicikicchaṁ tiṇṇo hoti uttiṇṇo nittiṇṇo pāraṅgato pāramanuppatto. “Born of concentration”Tena vuccati “tiṇṇavicikiccho”ti.

“Zest and pleasure”means: There is zest; there is pleasure. Therein what iszest?* This is called zest.“Akathaṅkathī kusalesu dhammesū”ti imāya vicikicchāya kusalesu dhammesu na kaṅkhati na vicikicchati akathaṅkathī hoti nikkathaṅkathī vikathaṅkatho. “Zest and pleasure”Tena vuccati “akathaṅkathī kusalesu dhammesū”ti.

zest?“Vicikicchāya cittaṁ parisodhetī”ti, tattha katamā vicikicchā? * See paragraph567.Yā kaṅkhā kaṅkhāyanā kaṅkhāyitattaṁ chambhitattaṁ cittassa manovilekho—* See paragraph567.ayaṁ vuccati “vicikicchā”.

Therein what ispleasure?* This is called pleasure. This pleasure is accompanied by, co-nascent with, conjoined with, associated with this zest. Therefore this is called “zest and pleasure”.Tattha katamaṁ cittaṁ? pleasureYaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—* See paragraph567.idaṁ vuccati “cittaṁ”. * See paragraph567.Idaṁ cittaṁ imāya vicikicchāya sodheti visodheti parisodheti moceti vimoceti parimoceti. “Second”means: Second in serial order; this is second because it is attained second.Tena vuccati “vicikicchāya cittaṁ parisodhetī”ti.

“Second”“Ime pañca nīvaraṇe pahāyā”ti ime pañca nīvaraṇā santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. “Jhāna”means: Refinement, zest and pleasure, one-pointedness of consciousness.Tena vuccati “ime pañca nīvaraṇe pahāyā”ti.

“Jhāna”“Cetaso upakkilese”ti ime pañca nīvaraṇā cittassa upakkilesā.

“Attains”means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the second jhāna.“Paññāya dubbalīkaraṇe”ti imehi pañcahi nīvaraṇehi anuppannā ceva paññā na uppajjati uppannā ca paññā nirujjhati. “Attains”Tena vuccati “paññāya dubbalīkaraṇe”ti.

“Dwells”means:* Therefore this is called “dwells”.“Vivicceva kāmehi vivicca akusalehi dhammehī”ti tattha katame kāmā? “Dwells”Chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo—* See paragraph540.ime vuccanti “kāmā”.

* See paragraph540.Tattha katame akusalā dhammā? “Desireless of zest”means: Therein what iszest? That which is zest, gladness, rejoicing, rapture, mirth, merriment, felicity, elation, delight of consciousness. This is called zest. This zest is calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “desireless of zest”.Kāmacchando, byāpādo, thinaṁ, middhaṁ, uddhaccaṁ, kukkuccaṁ, vicikicchā—“Desireless of zest”ime vuccanti “akusalā dhammā”. “Equable”means: Therein what isequanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity. Of this equanimity he is possessed,* furnished. Therefore this is called “equable”.Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti. “Equable”Tena vuccati “vivicceva kāmehi vivicca akusalehi dhammehī”ti.

equanimity“Savitakkaṁ savicāran”ti atthi vitakko, atthi vicāro.

* See paragraph357.Tattha katamo vitakko? * See paragraph357.Yo takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo—“Dwells”means:* Therefore this is called “dwells”.ayaṁ vuccati “vitakko”.

“Dwells”Tattha katamo vicāro? * See paragraph540.Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—* See paragraph540.ayaṁ vuccati “vicāro”. “Mindful and aware”means: Therein what ismindfulness? That which is mindfulness, constant mindfulness,* right mindfulness. This is called mindfulness.Iti iminā ca vitakkena iminā ca vicārena upeto hoti …pe… samannāgato. “Mindful and aware”Tena vuccati “savitakkaṁ savicāran”ti.

mindfulness“Vivekajan”ti vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā—* See paragraph220.te imasmiṁ viveke jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. * See paragraph220.Tena vuccati “vivekajan”ti.

Therein what isawareness? That which is wisdom, understanding,* absence of dullness, truth investigation, right view. This is called awareness. Thus of this mindfulness and of this awareness he is possessed,*2furnished. Therefore this is called “mindful and aware”.“Pītisukhan”ti atthi pīti, atthi sukhaṁ.

awarenessTattha katamā pīti? * See paragraph525.*2See paragraph357.Yā pīti pāmojjaṁ āmodanā pamodanā hāso pahāso vitti odagyaṁ attamanatā cittassa—* See paragraph525.ayaṁ vuccati “pīti”.

*2See paragraph357.Tattha katamaṁ sukhaṁ? “Experiences pleasure by way of the body (of mental aggregates)”means: Therein what ispleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact.Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—“Experiences pleasure by way of the body (of mental aggregates)”idaṁ vuccati “sukhaṁ”. pleasureIdaṁ sukhaṁ imāya pītiyā sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. This is called pleasure.Tena vuccati “pītisukhan”ti.

Therein what is thebody (of mental aggregates)? The aggregate of perception, aggregate of mental concomitants, aggregate of consciousness. This is called the body (of mental aggregates). This pleasure he experiences by way of this body (of mental aggregates). Therefore this is called “experiences pleasure by way of the body (of mental aggregates)”.“Paṭhaman”ti gaṇanānupubbatā paṭhamaṁ. body (of mental aggregates)Idaṁ paṭhamaṁ samāpajjatīti paṭhamaṁ.

“This the Noble Ones declare”means: Therein what areNoble Ones? Buddhas and disciples of the Buddhas are called Noble Ones; this they declare, preach, define, establish, reveal, analyse, make clear, explain. Therefore this is called “this the Noble Ones declare”.“Jhānan”ti vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā.

“This the Noble Ones declare”“Upasampajjā”ti yo paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

Noble Ones“Viharatī”ti …pe… “`The equable, mindful dweller in pleasure”means: Therein what isequanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity.tena vuccati “viharatī”ti.

“`The equable, mindful dweller in pleasure”“Vitakkavicārānaṁ vūpasamā”ti, atthi vitakko, atthi vicāro.

equanimityTattha katamo vitakko? Therein what ismindfulness? That which is mindfulness, constant mindfulness,* right mindfulness. This is called mindfulness.Yo takko vitakko …pe… sammāsaṅkappo—mindfulnessayaṁ vuccati “vitakko”.

* See paragraph220.Tattha katamo vicāro? * See paragraph220.Yo cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—Therein what ispleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called pleasure. Thus furnished with this equanimity and with this mindfulness and with this pleasure he assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “the equable, mindful dweller in pleasure”.ayaṁ vuccati “vicāro”. pleasureIti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. “`Third”means: Third in serial order; this is third because it is attained third.Tena vuccati “vitakkavicārānaṁ vūpasamā”ti.

“`Third”“Ajjhattan”ti yaṁ ajjhattaṁ paccattaṁ.

“`Jhāna”means: Equanimity, mindfulness, awareness, pleasure, one-pointedness of consciousness.“Sampasādanan”ti yā saddhā saddahanā okappanā abhippasādo.

“`Jhāna”“Cetaso ekodibhāvan”ti yā cittassa ṭhiti …pe… sammāsamādhi.

“`Attains”means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the third jhāna.“Avitakkaṁ avicāran”ti atthi vitakko, atthi vicāro.

“`Attains”Tattha katamo vitakko? “`Dwells”means:* Therefore this is called “dwells”.Yo takko vitakko …pe… sammāsaṅkappo—“`Dwells”ayaṁ vuccati “vitakko”.

* See paragraph540.Tattha katamo vicāro? * See paragraph540.Yo cāro anucāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā—“`By the abandoning of pleasure and by the abandoning of pain”means: There is pleasure; there is pain.ayaṁ vuccati “vicāro”. “`By the abandoning of pleasure and by the abandoning of pain”Iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. Therein what ispleasure? That which is bodily ease, bodily pleasure, easeful pleasant experience born of bodily contact, easeful pleasant feeling born of bodily contact. This is called pleasure.Tena vuccati “avitakkaṁ avicāran”ti.

pleasure“Samādhijan”ti sampasādo pītisukhaṁ—Therein what ispain? That which is bodily uneasiness, bodily pain, uneasy painful experience born of bodily contact, uneasy painful feeling born of bodily contact. This is called pain. Thus this pleasure and this pain are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered,|abrogated. Therefore this is called “by the abandoning of pleasure and by the abandoning of pain”.te imasmiṁ samādhimhi jātā honti sañjātā nibbattā abhinibbattā pātubhūtā. “First terminating mental pleasure and mental pain”means: There is mental pleasure; there is mental pain.Tena vuccati “samādhijan”ti.

“First terminating mental pleasure and mental pain”“Pītisukhan”ti atthi pīti, atthi sukhaṁ.

Therein what ismental pleasure? That which is mental ease, mental pleasure, easeful pleasant experience born of mental contact, easeful pleasant feeling born of mental contact. This is called mental pleasure.Tattha katamā pīti …pe… mental pleasureayaṁ vuccati “pīti”.

Therein what ismental pain? That which is mental uneasiness, mental pain, uneasy painful experience born of mental contact, uneasy painful feeling born of mental contact. This is called mental pain. Thus this mental pleasure and this mental pain are firstcalmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “first terminating mental pleasure and mental pain”.Tattha katamaṁ sukhaṁ …pe… mental painidaṁ vuccati “sukhaṁ”. “Neither-pain-nor-pleasure”means: That which is neither mental ease nor uneasiness, neither-painful-nor-pleasant experience born of mental contact, neither-painful-nor-pleasant feeling born of mental contact. Therefore this is called “neither-pain-nor-pleasure”.Idaṁ sukhaṁ imāya pītiyā sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. “Neither-pain-nor-pleasure”Tena vuccati “pītisukhan”ti.

“Purity of mindfulness caused by equanimity”means: Therein what isequanimity? That which is equanimity, having equanimity, supreme equanimity, state of balance of consciousness. This is called equanimity.“Dutiyan”ti gaṇanānupubbatā dutiyaṁ. “Purity of mindfulness caused by equanimity”Idaṁ dutiyaṁ samāpajjatīti dutiyaṁ.

equanimity“Jhānan”ti sampasādo, pītisukhaṁ, cittassekaggatā.

Therein what ismindfulness? That which is mindfulness, constant mindfulness,* right mindfulness. This is called mindfulness. This mindfulness, because of this equanimity, is unobstructed, very pure, very clear. Therefore this is called “purity of mindfulness caused by equanimity”.“Upasampajjā”ti yo dutiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

mindfulness“Viharatī”ti …pe… * See paragraph220.tena vuccati “viharatī”ti.

* See paragraph220.“Pītiyā ca virāgā”ti tattha katamā pīti? “Fourth”means: Fourth in serial order; this is fourth because it is attained fourth.Yā pīti pāmojjaṁ āmodanā pamodanā hāso pahāso vitti odagyaṁ attamanatā cittassa—“Fourth”ayaṁ vuccati “pīti”. “Jhāna”means: Equanimity, mindfulness, one-pointedness of consciousness.Ayaṁ pīti santā hoti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. “Jhāna”Tena vuccati “pītiyā ca virāgā”ti.

“Attains”means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the fourth jhāna.“Upekkhako”ti tattha katamā upekkhā? “Attains”Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—“Dwells”means:* Therefore this is called “dwells”.ayaṁ vuccati “upekkhā”. “Dwells”Imāya upekkhāya upeto hoti …pe… samannāgato. * See paragraph540.Tena vuccati “upekkhako”ti.

* See paragraph540.“Viharatī”ti …pe… “Having wholly passed the perceptions of form”means: Therein what areperceptions of form? The perception, perceiving, state of perceiving of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the attainment of the state characteristic of the plane of form. These are called perceptions of form. These perceptions of form he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the perceptions of form”.tena vuccati “viharatī”ti.

“Having wholly passed the perceptions of form”“Sato ca sampajāno”ti tattha katamā sati? perceptions of formYā sati anussati …pe… sammāsati—“Terminating perceptions of (sense) impingement”means: Therein what areperceptions of (sense) impingement? Visible (object) perception, audible (object) perception,* tangible (object) perception. These are called perceptions of (sense) impingement. These perceptions of (sense) impingement are calmed, tranquillized, inhibited, terminated, vanished, destroyed, well destroyed, withered, well withered, abrogated. Therefore this is called “terminating perceptions of (sense) impingement”.ayaṁ vuccati “sati”.

“Terminating perceptions of (sense) impingement”Tattha katamaṁ sampajaññaṁ? perceptions of (sense) impingementYā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi—* Intermediate sense perceptions.idaṁ vuccati “sampajaññaṁ”. * Intermediate sense perceptions.Iti imāya ca satiyā iminā ca sampajaññena upeto hoti …pe… samannāgato. “Not attending to diversity of perceptions”means: Therein what arediversity of perceptions? The perception, perceiving, state of perceiving of one who has not attained (to jhāna) but who is possessed of mind element andpossessed of mind-consciousness-element. These are called diversity of perceptions. To this diversity of perceptions he does not attend. Therefore this is called “not attending to diversity of perceptions”.Tena vuccati “sato ca sampajāno”ti.

“Not attending to diversity of perceptions”“Sukhañca kāyena paṭisaṁvedetī”ti tattha katamaṁ sukhaṁ? diversity of perceptionsYaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—“Infinite is space”means: Therein what isspace? That which is space, spatial, void, voidness, interstice, interstitial, not in contact with the four great essentials. This is called space. In this space he sets up, establishes and expands consciousness infinitely. Therefore this is called “infinite is space”.idaṁ vuccati “sukhaṁ”.

“Infinite is space”Tattha katamo kāyo? spaceSaññākkhandho, saṅkhārakkhandho, viññāṇakkhandho—“The state of infinity of space”means: The consciousness and mental concomitant states of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of infinity of space.ayaṁ vuccati “kāyo”. “The state of infinity of space”Idaṁ sukhaṁ iminā kāyena paṭisaṁvedeti. “Attains”means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of infinity of space.Tena vuccati “sukhañca kāyena paṭisaṁvedetī”ti.

“Attains”“Yaṁ taṁ ariyā ācikkhantī”ti tattha katame ariyā? “Dwells”means:* Therefore this is called “dwells”.Ariyā vuccanti buddhā ca buddhasāvakā ca. “Dwells”Te imaṁ ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttāniṁ karonti pakāsenti. * See paragraph540.Tena vuccati “yaṁ taṁ ariyā ācikkhantī”ti.

* See paragraph540.“Upekkhako satimā sukhavihārī”ti tattha katamā upekkhā? “Having wholly passed the state of infinity of space”means: This state of infinity of space he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of infinity of space”.Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—“Having wholly passed the state of infinity of space”ayaṁ vuccati “upekkhā”.

“Infinite is consciousness”means: He pays attention to and expands infinitely the consciousness which touched that same space. Therefore this is called “infinite is consciousness”.Tattha katamā sati? “Infinite is consciousness”Yā sati anussati …pe… sammāsati—“State of infinity of consciousness”means: The consciousness and mental concomitant states of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of infinity of consciousness.ayaṁ vuccati “sati”.

“State of infinity of consciousness”Tattha katamaṁ sukhaṁ? “Attains”means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of infinity of consciousness.Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—“Attains”idaṁ vuccati “sukhaṁ”. “Dwells”means:* Therefore this is called “dwells”.Iti imāya ca upekkhāya imāya ca satiyā iminā ca sukhena samannāgato iriyati vattati pāleti yapeti yāpeti carati viharati. “Dwells”Tena vuccati “upekkhako satimā sukhavihārī”ti.

* See paragraph540.“Tatiyan”ti gaṇanānupubbatā tatiyaṁ. * See paragraph540.Idaṁ tatiyaṁ samāpajjatīti tatiyaṁ.

“Having wholly passed the state of infinity of consciousness”means: This state of infinity of consciousness he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of infinity of consciousness”.“Jhānan”ti upekkhā, sati, sampajaññaṁ, sukhaṁ, cittassekaggatā.

“Having wholly passed the state of infinity of consciousness”“Upasampajjā”ti yo tatiyassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

“There is nothing whatever”means: That same consciousness he develops (i.e., refines), causes to cease, causes to disappear, (finally) he sees “there is nothing whatever”. Therefore this is called “there is nothing whatever”.“Viharatī”ti …pe… “There is nothing whatever”tena vuccati “viharatī”ti.

“The state of nothingness”means: The consciousness and mental concomitant states of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of nothingness.“Sukhassa ca pahānā dukkhassa ca pahānā”ti, atthi sukhaṁ, atthi dukkhaṁ.

“The state of nothingness”Tattha katamaṁ sukhaṁ? “Attains”means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of nothingness.Yaṁ kāyikaṁ sātaṁ kāyikaṁ sukhaṁ kāyasamphassajaṁ sātaṁ sukhaṁ vedayitaṁ kāyasamphassajā sātā sukhā vedanā—“Attains”idaṁ vuccati “sukhaṁ”.

“Dwells”means:* Therefore this is called “dwells”.Tattha katamaṁ dukkhaṁ? “Dwells”Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ kāyasamphassajā asātā dukkhā vedanā—* See paragraph540.idaṁ vuccati “dukkhaṁ”. * See paragraph540.Iti idañca sukhaṁ idañca dukkhaṁ santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. “Having wholly passed the state of nothingness”means: This state of nothingness he has passed over, gone beyond, passed. Therefore this is called “having wholly passed the state of nothingness”.Tena vuccati “sukhassa ca pahānā dukkhassa ca pahānā”ti.

“Having wholly passed the state of nothingness”“Pubbeva somanassadomanassānaṁ atthaṅgamā”ti atthi somanassaṁ, atthi domanassaṁ.

Having neither perception nor non-perception means: That same state of nothingness he attends to as peace, he develops (refines) the attainment of residual mental states. Therefore this is called having neither perception nor non-perception.Tattha katamaṁ somanassaṁ? “The state of neither perception nor non-perception”means: The consciousness and mental concomitant states of one who has attained to, who is possessed of, who in this world dwells in the pleasure of the state of neither perception nor non-perception.Yaṁ cetasikaṁ sātaṁ cetasikaṁ sukhaṁ cetosamphassajaṁ sātaṁ sukhaṁ vedayitaṁ cetosamphassajā sātā sukhā vedanā—“The state of neither perception nor non-perception”idaṁ vuccati “somanassaṁ”.

“Attains”means: That which is the gaining, gaining repeatedly, acquiring, acquiring well, contacting, realization, achievement of the state of neither perception nor non-perception.Tattha katamaṁ domanassaṁ? “Attains”Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā—“Dwells”means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.idaṁ vuccati “domanassaṁ”. “Dwells”Iti idañca somanassaṁ idañca domanassaṁ pubbeva santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. (Here Ends) Analysis According to the DiscoursesTena vuccati “pubbeva somanassadomanassānaṁ atthaṅgamā”ti.

2. Analysis According to Abhidhamma“Adukkhamasukhan”ti yaṁ cetasikaṁ neva sātaṁ nāsātaṁ cetosamphassajaṁ adukkhamasukhaṁ vedayitaṁ cetosamphassajā adukkhamasukhā vedanā. 1. Good States Characteristic of the Plane of FormTena vuccati “adukkhamasukhan”ti.

The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.“Upekkhāsatipārisuddhin”ti, tattha katamā upekkhā? Therein what isfirst jhāna? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna. (1)Yā upekkhā upekkhanā ajjhupekkhanā majjhattatā cittassa—first jhānaayaṁ vuccati “upekkhā”.

* See paragraph205.Tattha katamā sati? * See paragraph205.Yā sati anussati …pe… sammāsati—Therein what issecond jhāna? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in earth device second jhāna; at that time there is three constituent jhāna (viz.,) zest, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining states associated with the jhāna. (2)ayaṁ vuccati “sati”. second jhānaAyaṁ sati imāya upekkhāya vivaṭā hoti parisuddhā pariyodātā. * See paragraph205.Tena vuccati “upekkhāsatipārisuddhin”ti.

* See paragraph205.“Catutthan”ti gaṇanānupubbatā catutthaṁ, idaṁ catutthaṁ samāpajjatīti catutthaṁ.

Therein what isthird jhāna? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, desireless of zest,* attains and dwells in earth device third jhāna; at that time there is two constituent jhāna (viz.,) pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining states associated with the jhāna. (3)“Jhānan”ti upekkhā, sati, cittassekaggatā.

third jhāna“Upasampajjā”ti yo catutthassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

* See paragraph205.“Viharatī”ti …pe… * See paragraph205.tena vuccati “viharatī”ti.

Therein what isfourth jhāna? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, by the abandoning of pleasure,* attains and dwells in earth device fourth jhāna; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called|fourth jhāna. (As also are) The remaining states associated with the jhāna. (4)“Sabbaso rūpasaññānaṁ samatikkamā”ti tattha katamā rūpasaññā? fourth jhānaRūpāvacarasamāpattiṁ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṁ—* See paragraph205.imā vuccanti “rūpasaññāyo”. * See paragraph205.Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. (Here Ends the Jhānic) TetradTena vuccati “sabbaso rūpasaññānaṁ samatikkamā”ti.

Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna. (1)“Paṭighasaññānaṁ atthaṅgamā”ti tattha katamā paṭighasaññā? * See paragraph205.Rūpasaññā saddasaññā …pe… * See paragraph205.phoṭṭhabbasaññā—Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from bad states, attains and dwells in earth device second jhāna without initial application, sustained application only, with zest and pleasure born of detachment; at that time there is four constituent jhāna (viz.,) sustained application, zest, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining states associated with the jhāna. (2)imā vuccanti “paṭighasaññāyo”. Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in earth device third jhāna; at that time there is three constituent jhāna (viz.,) zest, pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining states associated with the jhāna. (3)Imā paṭighasaññāyo santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā. * See paragraph205.Tena vuccati “paṭighasaññānaṁ atthaṅgamā”ti.

* See paragraph205.“Nānattasaññānaṁ amanasikārā”ti tattha katamā nānattasaññā? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, desireless of zest,* attains and dwells in earth device fourth jhāna; at that time there is two constituent jhāna (viz.,) pleasure, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining states associated with the jhāna. (4)Asamāpannassa manodhātu samaṅgissa vā manoviññāṇadhātu samaṅgissa vā saññā sañjānanā sañjānitattaṁ—* See paragraph205.imā vuccanti “nānattasaññāyo”. * See paragraph205.Imā nānattasaññāyo na manasi karoti. Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, by the abandoning of pleasure,* attains|and dwells in earth device fifth jhāna; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining states associated with the jhāna. (5)Tena vuccati “nānattasaññānaṁ amanasikārā”ti.

(Here Ends the Jhānic) Pentad“Ananto ākāso”ti, tattha katamo ākāso? 2. Good States Characteristic of the Formless PlaneYo ākāso ākāsagataṁ aghaṁ aghagataṁ vivaro vivaragataṁ asamphuṭṭhaṁ catūhi mahābhūtehi—Herein at the time when a bhikkhu develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining states associated with the jhāna.ayaṁ vuccati “ākāso”. * See paragraph205.Tasmiṁ ākāse cittaṁ ṭhapeti saṇṭhapeti anantaṁ pharati. * See paragraph205.Tena vuccati “ananto ākāso”ti.

3. Supramundane Good States“Ākāsānañcāyatanan”ti ākāsānañcāyatanaṁ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.

The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.“Upasampajjā”ti yo ākāsānañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

Therein what isfirst jhāna? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna. (1)“Viharatī”ti …pe… first jhānatena vuccati “viharatī”ti.

* See paragraph205.“Sabbaso ākāsānañcāyatanaṁ samatikkammā”ti imaṁ ākāsānañcāyatanaṁ atikkanto hoti vītikkanto samatikkanto. * See paragraph205.Tena vuccati “sabbaso ākāsānañcāyatanaṁ samatikkammā”ti.

Therein what issecond jhāna? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, inhibiting initial|application and sustained application,* attains and dwells in the second jhāna that is hard practice and knowledge slowly acquired; at that time there is three constituent jhāna (viz.,) zest, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining states associated with the jhāna. (2)“Anantaṁ viññāṇan”ti taṁyeva ākāsaṁ viññāṇena phuṭṭhaṁ manasi karoti anantaṁ pharati. second jhānaTena vuccati “anantaṁ viññāṇan”ti.

* See paragraph205.“Viññāṇañcāyatanan”ti viññāṇañcāyatanaṁ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.

* See paragraph205.“Upasampajjā”ti yo viññāṇañcāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

Therein what isthird jhāna? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, desireless of zest,* attains and dwells in the third jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.,) pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining states associated with the jhāna. (3)“Viharatī”ti …pe… third jhānatena vuccati “viharatī”ti.

* See paragraph205.“Sabbaso viññāṇañcāyatanaṁ samatikkammā”ti imaṁ viññāṇañcāyatanaṁ atikkanto hoti vītikkanto samatikkanto. * See paragraph205.Tena vuccati “sabbaso viññāṇañcāyatanaṁ samatikkammā”ti.

Therein what isfourth jhāna? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, by the abandoning of pleasure,* attains and dwells in the fourth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining states associated with the jhāna. (4)“Natthi kiñcī”ti taṁyeva viññāṇaṁ bhāveti vibhāveti antaradhāpeti, “natthi kiñcī”ti passati. fourth jhānaTena vuccati “natthi kiñcī”ti.

* See paragraph205.“Ākiñcaññāyatanan”ti ākiñcaññāyatanaṁ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.

* See paragraph205.“Upasampajjā”ti yo ākiñcaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

(Here Ends the Jhānic) Tetrad“Viharatī”ti …pe… Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view,for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna. (1)tena vuccati “viharatī”ti.

* See paragraph205.“Sabbaso ākiñcaññāyatanaṁ samatikkammā”ti imaṁ ākiñcaññāyatanaṁ atikkanto hoti vītikkanto samatikkanto. * See paragraph205.Tena vuccati “sabbaso ākiñcaññāyatanaṁ samatikkammā”ti.

Hereinat the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasure, aloof from bad states, attains and dwells in the second jhāna without initial application, sustained application only, with zest and pleasure born of detachment, that is hard practice and knowledge slowly acquired; at that time there is four constituent jhāna (viz.,) sustained application, zest, pleasure, one-pointedness of consciousness. This is called second jhāna. (As also are) The remaining states associated with the jhāna. (2)“Nevasaññīnāsaññī”ti taṁyeva ākiñcaññāyatanaṁ santato manasi karoti saṅkhārāvasesasamāpattiṁ bhāveti. Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, inhibiting initial application and sustained application,* attains and dwells in the third jhāna that is hard practice and knowledge slowly acquired; at that time there is three constituent jhāna (viz.,) zest, pleasure, one-pointedness of consciousness. This is called third jhāna. (As also are) The remaining states associated with the jhāna. (3)Tena vuccati “nevasaññīnāsaññī”ti.

* See paragraph205.“Nevasaññānāsaññāyatanan”ti nevasaññānāsaññāyatanaṁ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā.

* See paragraph205.“Upasampajjā”ti yo nevasaññānāsaññāyatanassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā.

Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, desireless of zest,* attains and dwells in the fourth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.,) pleasure, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining states associated with the jhāna. (4)“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. * See paragraph205.Tena vuccati “viharatī”ti.

* See paragraph205.Suttantabhājanīyaṁ.

Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, by the abandoning of pleasure,* attains and dwells in the fifth jhāna that is hard practice and knowledge slowly acquired; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining states associated with the jhāna. (5)2. Abhidhammabhājanīya

* See paragraph205.2.1. Rūpāvacarakusala

* See paragraph205.Cattāri jhānāni—(Here Ends the Jhānic) Pentadpaṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ.

4. Resultants Characteristic of the Plane of FormTattha katamaṁ paṭhamaṁ jhānaṁ? The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti—Therein what isfirst jhāna? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures,* attains and dwells in resultant earth device first jhāna; at thattime there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna.vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā. first jhānaIdaṁ vuccati “paṭhamaṁ jhānaṁ”. * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Avasesā dhammā jhānasampayuttā.

* See paragraph205.Tattha katamaṁ dutiyaṁ jhānaṁ? *2See Dhammasaṅgaṇī paragraph1.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye tivaṅgikaṁ jhānaṁ hoti—Therein what issecond jhāna? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in earth device second jhāna; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, inhibiting initial application and sustained application,* resultant second jhāna.*3Third jhāna.*3Fourth jhāna.*3First jhāna.*3attains and dwells in earth device fifth jhāna; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining states associated with the jhāna.pīti, sukhaṁ, cittassekaggatā. second jhānaIdaṁ vuccati “dutiyaṁ jhānaṁ”. * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.*3Complete each in general form of first jhāna, paragraph631, but with appropriate modifications.Avasesā dhammā jhānasampayuttā.

* See paragraph205.Tattha katamaṁ tatiyaṁ jhānaṁ? *2See Dhammasaṅgaṇī paragraph1.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… *3Complete each in general form of first jhāna, paragraph631, but with appropriate modifications.tatiyaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—5. Resultants Characteristic of the Formless Planesukhaṁ, cittassekaggatā. Herein at the time when a bhikkhu develops the path for rebirth in the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells|in the fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the formless plane, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in resultant fourth jhāna accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining states associated with the jhāna.Idaṁ vuccati “tatiyaṁ jhānaṁ”. * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Avasesā dhammā jhānasampayuttā.

* See paragraph205.Tattha katamaṁ catutthaṁ jhānaṁ? *2See Dhammasaṅgaṇī paragraph1.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—6. Supramundane Resultantsupekkhā, cittassekaggatā. The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.Idaṁ vuccati “catutthaṁ jhānaṁ”. Therein what isfirst jhāna? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna.Avasesā dhammā jhānasampayuttā.

first jhānaCatukkaṁ.

* See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti—* See paragraph205.vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā. *2See Dhammasaṅgaṇī paragraph277.Idaṁ vuccati “paṭhamaṁ jhānaṁ”. Therein what issecond jhāna? Herein at the time when a bhikkhu develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, inhibiting initial application and sustained application,* attains and dwells in the second jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These|states are good. Having done, having developed that same good supramundane jhāna, he, inhibiting initial application and sustained application,* resultant second jhāna.*3Third jhāna.*3Fourth jhāna.*3First jhāna,*3attains and dwells in the fifth jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fifth jhāna. (As also are) The remaining states associated with the jhāna.Avasesā dhammā jhānasampayuttā.

second jhānaIdha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṁ vicāramattaṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye caturaṅgikaṁ jhānaṁ hoti—* See paragraph205.*2See Dhammasaṅgaṇī paragraph277.*3Complete each in general form of first jhāna, paragraph634, but with appropriate modifications.vicāro, pīti, sukhaṁ, cittassekaggatā. * See paragraph205.Idaṁ vuccati “dutiyaṁ jhānaṁ”. *2See Dhammasaṅgaṇī paragraph277.Avasesā dhammā jhānasampayuttā.

*3Complete each in general form of first jhāna, paragraph634, but with appropriate modifications.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… tatiyaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye tivaṅgikaṁ jhānaṁ hoti—7. Inoperative States Characteristic of the Plane of Form and the Formless Planepīti, sukhaṁ, cittassekaggatā. The four jhānas are: First jhāna, second jhāna, third jhāna, fourth jhāna.Idaṁ vuccati “tatiyaṁ jhānaṁ”. Therein what isfirst jhāna? Herein at the time when a bhikkhu develops jhāna characteristic of the plane of form, that is inoperative, is neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, aloof from sense pleasures,* attains and dwells in earth device first jhāna; at that time there is five constituent jhāna (viz.,) initial application, sustained application, zest, pleasure, one-pointedness of consciousness. This is called first jhāna. (As also are) The remaining states associated with the jhāna.Avasesā dhammā jhānasampayuttā.

first jhānaIdha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… catutthaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—* See paragraph205.sukhaṁ, cittassekaggatā. * See paragraph205.Idaṁ vuccati “catutthaṁ jhānaṁ”. Therein what issecond jhāna? Herein at the time when a bhikkhu develops jhāna characteristic of the plane of form, that is inoperative, is neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, inhibiting initial application and sustained application,* second jhāna.*2Third jhāna.*2Fourth jhāna.*2First jhāna,*2attains and dwells in earth device fifth jhāna; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is calledfifth jhāna. (As also are) The remaining states associated with the jhāna.Avasesā dhammā jhānasampayuttā.

second jhānaIdha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti sukhassa ca pahānā …pe… pañcamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—* See paragraph205.*2Complete each in general form of first jhāna, paragraph636, but with appropriate modifications.upekkhā, cittassekaggatā. * See paragraph205.Idaṁ vuccati “pañcamaṁ jhānaṁ”. *2Complete each in general form of first jhāna, paragraph636, but with appropriate modifications.Avasesā dhammā jhānasampayuttā.

Herein at the time when a bhikkhu develops jhāna characteristic of the formless plane, that is inoperative, is neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, having wholly passed the state of nothingness, by the abandoning of pleasure,* attains and dwells in the fourth jhāna that is accompanied by perception of the state that is neither perception nor non-perception; at that time there is two constituent jhāna (viz.,) equanimity, one-pointedness of consciousness. This is called fourth jhāna. (As also are) The remaining states associated with the jhāna.Pañcakaṁ.

* See paragraph205.2.2. Arūpāvacarakusala

* See paragraph205.Idha bhikkhu yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—(Here Ends) Analysis According to Abhidhammaupekkhā, cittassekaggatā. 3. InterrogationIdaṁ vuccati “catutthaṁ jhānaṁ”. The four jhānas—Herein a bhikkhu aloof from sense pleasures, aloof from bad states, attains and dwells in the first jhāna accompanied by initial application, accompanied by sustained application, with zest and pleasure born of detachment. Inhibiting initial application and sustained application, he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without initial application, without sustained application, with zest and pleasure born of concentration.* Desireless of zest he dwells equable, mindful, aware, and he experiences pleasure by way of mental states; this the Noble Ones declare, “The equable mindful dweller in pleasure”; he attains and dwells in the third jhāna.* By the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhāna (which is) neither-pain-nor-pleasure (but is) purity of mindfulness caused by equanimity.Avasesā dhammā jhānasampayuttā.

Of the four jhānas how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?2.3. Lokuttarakusala

* Remaining appropriate triplets and couplets.Cattāri jhānāni—* Remaining appropriate triplets and couplets.paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ.

1. The TripletsTattha katamaṁ paṭhamaṁ jhānaṁ? (The four jhānas) Sometimes are good; sometimes are neither-good-nor-bad. Three jhānas are associated with pleasant feeling, except for the pleasant feeling (itself) arisen therein. The fourth jhāna is associated with neither-painful-nor-pleasant feeling, except for the neither-painful-nor-pleasant feeling (itself) arisen therein. Four jhānas sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants. Sometimes are grasped (by craving and false view), are objects of the attachments; sometimes are not grasped, are objects of the attachments; sometimes are not grasped, are not objects of the attachments. Sometimes are not corrupt, are objects of the corruptions; sometimes are not corrupt, are not objects of the corruptions.The first jhāna is accompanied by initial application, accompanied by sustained application except for the initial application and sustained application (themselves) arisen therein. Three jhānas are without initial application, without sustained application. Two jhānas are accompanied by zest except for the zest (itself) arisen therein. Three jhānas are accompanied by pleasure except for the pleasure (itself) arisen therein. The fourth jhāna is accompanied by equanimity except for the equanimity (itself) arisen therein. (Four jhānas) Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths. Sometimes are cumulative (of continuing rebirth and death); sometimes are dispersive; sometimes are neither cumulative nor dispersive. Sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage; sometimes are neither of the seven supramundane stages nor of the final supramundane stage. Sometimes are sublime; sometimes are immeasurable. Three jhānas should not be said to have, low objects or sublime objects; sometimes have immeasurable object; sometimes should not be said to have, immeasurable object. The fourth jhāna sometimes has low object; sometimes has sublime object; sometimes has immeasurable object; sometimes should not be said to have either, low object; sublime object or immeasurable object. (Four jhānas) Sometimes are intermediate; sometimes are superior. Sometimes are right (states with) fixed (resultant time); sometimes are of no fixed (resultant time). Three jhānas do not have|path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their cause or path as their dominating factor. The fourth jhāna sometimes has path as its object; sometimes has path as its cause; sometimes has path as its dominating factor; sometimes should not be said to have either, path as its object; path as its cause or path as its dominating factor. (Four jhānas) Sometimes are risen; sometimes are not risen; sometimes are bound to arise. Sometimes are past; sometimes are future; sometimes are present. Three jhānas should not be said to have either, past objects; future objects or present objects. The fourth jhāna sometimes has past object; sometimes has future object; sometimes has present object; sometimes should not be said to have either, past object; future object or present object. (Four jhānas) Sometimes are internal; sometimes are external; sometimes are both internal and external. Three jhānas have external objects. The fourth jhāna sometimes has internal object; sometimes has external object; sometimes has both internal and external object; sometimes should not be said to have either, internal object; external object or both internal and external object. (Four jhānas) Are not visible, are not impingent.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti—2. The Coupletsvitakko, vicāro, pīti, sukhaṁ, cittassekaggatā. (Four jhānas) Are not roots. Are accompanied by roots. Are associated with roots. Should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Are not roots, are accompanied by roots.Idaṁ vuccati “paṭhamaṁ jhānaṁ”. (Four jhānas) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material.Sometimes are mundane; sometimes are supramundane. Are cognizable by one way; are not cognizable by another way.Avasesā dhammā jhānasampayuttā.

(Four jhānas) Are not defilements. Sometimes are objects of the defilements; sometimes are not objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements; (they) sometimes are objects of the defilements but are not defilements; sometimes should not be said to be, objects of the defilements but are not defilements. Should|not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Sometimes are not associated with the defilements, are objects of the defilements; sometimes are not associated with the defilements, are not objects of the defilements.Tattha katamaṁ dutiyaṁ jhānaṁ? (Four jhānas) Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.* Are not perversions.* Have objects. Are not consciousness. Are mental concomitants. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Sometimes are grasped; sometimes are not grasped.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye tivaṅgikaṁ jhānaṁ hoti—* Complete as for defilements in previous paragraphpīti, sukhaṁ, cittassekaggatā. * Complete as for defilements in previous paragraphIdaṁ vuccati “dutiyaṁ jhānaṁ”. (Four jhānas) Are not attachments.* Are not corruptions.* Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. The first jhāna is accompanied by initial application except for the initial application (itself) arisen therein. Three jhānas are without initial application. The first jhāna is accompanied by sustained application except for the sustained application (itself) arisen therein. Three jhānas are without sustained application. Two jhānas are with zest except for the zest (itself) arisen therein. Two jhānas are without zest. Two jhānas are accompanied by zest except for the zest (itself) arisen therein. Two jhānas are not accompanied by zest. Three jhānas are accompanied by pleasure except for the pleasure (itself) arisen therein. The fourth jhāna is not accompanied by pleasure. The fourth jhāna is accompanied by equanimity except for the equanimity (itself) arisen therein. Three jhānas are not accompanied by equanimity. (Four jhānas) are not characteristic of the plane of desire. Sometimes are characteristic of the plane of form; sometimes are not characteristic of the plane of form. Three jhānas are not characteristic of the formless plane. The fourth jhāna sometimes is characteristic of the formless plane; sometimes is not characteristic of the formless plane. (Four jhānas) Sometimes are included (i.e. are mundane); sometimes are not|included (i.e. are supramundane). Sometimes tend to release; sometimes do not tend to release. Sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Sometimes are surpassable; sometimes are not surpassable. Are without cause of bewailing.Avasesā dhammā jhānasampayuttā.

* Complete as for defilements in earlier paragraphTattha katamaṁ tatiyaṁ jhānaṁ? * Complete as for defilements in earlier paragraphIdha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā …pe… (Here Ends) Interrogationtatiyaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—Analysis of Jhāna is Endedsukhaṁ, cittassekaggatā. The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.Idaṁ vuccati “tatiyaṁ jhānaṁ”. Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Avasesā dhammā jhānasampayuttā.

This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Tattha katamaṁ catutthaṁ jhānaṁ? Manfred WierichIdha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—Ven. Vimalaupekkhā, cittassekaggatā. Ariya BaumannIdaṁ vuccati “catutthaṁ jhānaṁ”. Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.Avasesā dhammā jhānasampayuttā.

Internal and external links were added, so that readers can easily click the numerous references.Catukkaṁ.

Some abbreviations were expanded.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti—Obvious oversights and errors were corrected, all of them minor.vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā. The pagination of the originalIdaṁ vuccati “paṭhamaṁ jhānaṁ”. This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Avasesā dhammā jhānasampayuttā.

All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṁ vicāramattaṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye caturaṅgikaṁ jhānaṁ hoti vicāro pīti sukhaṁ cittassekaggatā. Idaṁ vuccati “dutiyaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… tatiyaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye tivaṅgikaṁ jhānaṁ hoti—pīti, sukhaṁ, cittassekaggatā. Idaṁ vuccati “tatiyaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā pītiyā ca virāgā …pe… catutthaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—sukhaṁ, cittassekaggatā. Idaṁ vuccati “catutthaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā sukhassa ca pahānā …pe… pañcamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—upekkhā, cittassekaggatā. Idaṁ vuccati “pañcamaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

Pañcakaṁ.

2.4. Rūpāvacaravipāka

Cattāri jhānāni—paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ.

Tattha katamaṁ paṭhamaṁ jhānaṁ? Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti—vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā. Idaṁ vuccati “paṭhamaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

Tattha katamaṁ dutiyaṁ jhānaṁ? Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—upekkhā, cittassekaggatā. Idaṁ vuccati “pañcamaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā …pe….

2.5. Arūpāvacaravipāka

Idha bhikkhu yasmiṁ samaye arūpūpapattiyā maggaṁ bhāveti sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva arūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—upekkhā, cittassekaggatā. Idaṁ vuccati “catutthaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

2.6. Lokuttaravipāka

Cattāri jhānāni—paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ.

Tattha katamaṁ paṭhamaṁ jhānaṁ? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti—vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā. Idaṁ vuccati “paṭhamaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

Tattha katamaṁ dutiyaṁ jhānaṁ? Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ime dhammā kusalā. Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—upekkhā, cittassekaggatā. Idaṁ vuccati “pañcamaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

2.7. Rūpārūpāvacarakiriya

Cattāri jhānāni—paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ.

Tattha katamaṁ paṭhamaṁ jhānaṁ? Idha bhikkhu yasmiṁ samaye rūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye pañcaṅgikaṁ jhānaṁ hoti—vitakko, vicāro, pīti, sukhaṁ, cittassekaggatā. Idaṁ vuccati “paṭhamaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

Tattha katamaṁ dutiyaṁ jhānaṁ? Idha bhikkhu yasmiṁ samaye rūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ …pe… paṭhamaṁ jhānaṁ …pe… pañcamaṁ jhānaṁ upasampajja viharati pathavīkasiṇaṁ, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—upekkhā, cittassekaggatā. Idaṁ vuccati “pañcamaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttā.

Idha bhikkhu yasmiṁ samaye arūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanasaññāsahagataṁ sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati, tasmiṁ samaye duvaṅgikaṁ jhānaṁ hoti—upekkhā, cittassekaggatā. Idaṁ vuccati “catutthaṁ jhānaṁ”. Avasesā dhammā jhānasampayuttāti.

Abhidhammabhājanīyaṁ.

3. Pañhāpucchaka

Cattāri jhānāni—idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti—“upekkhako satimā sukhavihārī”ti tatiyaṁ jhānaṁ upasampajja viharati …pe… sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Catunnaṁ jhānānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Siyā kusalā, siyā abyākatā.

Tīṇi jhānāni—etthuppannaṁ sukhaṁ vedanaṁ ṭhapetvā sukhāya vedanāya sampayuttā, catutthaṁ jhānaṁ—etthuppannaṁ adukkhamasukhaṁ vedanaṁ ṭhapetvā adukkhamasukhāya vedanāya sampayuttaṁ.

Siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

Siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Siyā asaṅkiliṭṭhasaṅkilesikā, siyā asaṅkiliṭṭhaasaṅkilesikā.

Paṭhamaṁ jhānaṁ—etthuppanne vitakkavicāre ṭhapetvā savitakkaṁ savicāraṁ, tīṇi jhānāni avitakkaavicārā.

Dve jhānāni—etthuppannaṁ pītiṁ ṭhapetvā pītisahagatā, tīṇi jhānāni—etthuppannaṁ sukhaṁ ṭhapetvā sukhasahagatā, catutthaṁ jhānaṁ—etthuppannaṁ upekkhaṁ ṭhapetvā upekkhāsahagataṁ.

Neva dassanena na bhāvanāya pahātabbā.

Neva dassanena na bhāvanāya pahātabbahetukā.

Siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino.

Siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.

Siyā mahaggatā, siyā appamāṇā.

Tīṇi jhānāni na vattabbā “parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, siyā appamāṇārammaṇā, siyā na vattabbā “appamāṇārammaṇā”ti; catutthaṁ jhānaṁ siyā parittārammaṇaṁ, siyā mahaggatārammaṇaṁ, siyā appamāṇārammaṇaṁ; siyā na vattabbaṁ “parittārammaṇan”tipi, “mahaggatārammaṇan”tipi, “appamāṇārammaṇan”tipi.

Siyā majjhimā, siyā paṇītā.

Siyā sammattaniyatā, siyā aniyatā.

Tīṇi jhānāni na maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā “maggahetukā”tipi, “maggādhipatino”tipi; catutthaṁ jhānaṁ siyā maggārammaṇaṁ, siyā maggahetukaṁ, siyā maggādhipati, siyā na vattabbaṁ “maggārammaṇan”tipi, “maggahetukan”tipi “maggādhipatī”tipi.

Siyā uppannā, siyā anuppannā, siyā uppādino.

Siyā atītā, siyā anāgatā, siyā paccuppannā.

Tīṇi jhānāni na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi; catutthaṁ jhānaṁ siyā atītārammaṇaṁ, siyā anāgatārammaṇaṁ, siyā paccuppannārammaṇaṁ, siyā na vattabbaṁ “atītārammaṇan”tipi, “anāgatārammaṇan”tipi, “paccuppannārammaṇan”tipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Tīṇi jhānāni bahiddhārammaṇā, catutthaṁ jhānaṁ siyā ajjhattārammaṇaṁ, siyā bahiddhārammaṇaṁ, siyā ajjhattabahiddhārammaṇaṁ, siyā na vattabbaṁ “ajjhattārammaṇan”tipi, “bahiddhārammaṇan”tipi, “ajjhattabahiddhārammaṇan”tipi.

Anidassanaappaṭighā.

3.2. Duka

Na hetū, sahetukā, hetusampayuttā, na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū, na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū, na hetū sahetukā.

Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, siyā lokiyā, siyā lokuttarā, kenaci viññeyyā, kenaci na viññeyyā.

No āsavā, siyā sāsavā, siyā anāsavā, āsavavippayuttā, na vattabbā “āsavā ceva sāsavā cā”ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā “sāsavā ceva no ca āsavā”ti. Na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Siyā āsavavippayuttā sāsavā, siyā āsavavippayuttā anāsavā.

No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe… sārammaṇā, no cittā, cetasikā, cittasampayuttā, cittasaṁsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino, cittasaṁsaṭṭhasamuṭṭhānā, cittasaṁsaṭṭhasamuṭṭhānasahabhuno, cittasaṁsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, siyā upādinnā, siyā anupādinnā.

No upādānā …pe… no kilesā …pe… na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātabbahetukā, na bhāvanāya pahātabbahetukā. Paṭhamaṁ jhānaṁ—etthuppannaṁ vitakkaṁ ṭhapetvā savitakkaṁ, tīṇi jhānāni avitakkā. Paṭhamaṁ jhānaṁ—etthuppannaṁ vicāraṁ ṭhapetvā savicāraṁ, tīṇi jhānāni avicārā. Dve jhānāni—etthuppannaṁ pītiṁ ṭhapetvā sappītikā, dve jhānāni appītikā. Dve jhānāni—etthuppannaṁ pītiṁ ṭhapetvā pītisahagatā, dve jhānāni na pītisahagatā. Tīṇi jhānāni—etthuppannaṁ sukhaṁ ṭhapetvā sukhasahagatā, catutthaṁ jhānaṁ na sukhasahagataṁ. Catutthaṁ jhānaṁ—etthuppannaṁ upekkhaṁ ṭhapetvā upekkhāsahagataṁ, tīṇi jhānāni upekkhāsahagatā, na kāmāvacarā, siyā rūpāvacarā, siyā na rūpāvacarā, tīṇi jhānāni na arūpāvacarā, catutthaṁ jhānaṁ siyā arūpāvacaraṁ, siyā na arūpāvacaraṁ, siyā pariyāpannā, siyā apariyāpannā, siyā niyyānikā, siyā aniyyānikā, siyā niyatā, siyā aniyatā, siyā sauttarā, siyā anuttarā, araṇāti.

Pañhāpucchakaṁ.

Jhānavibhaṅgo niṭṭhito.