清淨道論 白話全本 · 冊4Visuddhimagga · Complete Vernacular · Vol. 4

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 Choosing a Dwelling—How Near to Live to the Teacher 〔CSCD §51〕

Now, as to what was said earlier, “Having abandoned a dwelling unsuitable for developing concentration, the practitioner should live in a suitable dwelling”: here, if a practitioner finds it comfortable to live in the same monastery as the teacher, he should live there and clarify the meditation subject (kammaṭṭhāna)¹ there. If it is uncomfortable there but another monastery is suitable at a distance of one gāvuta², half a yojana, or up to one yojana, he should live there. Then, if doubt or forgetfulness concerning the meditation subject arises at any point, he can complete his duties at the monastery early in the morning, go for alms on the way, and, after finishing the meal, proceed directly to the teacher’s dwelling. That very day he can clarify the meditation subject at the teacher’s feet; on the next day, after paying homage to the teacher, he can set out, go for alms on the way, and return to his own dwelling without fatigue. As for a practitioner who cannot find a comfortable place even within one yojana, he should resolve every knotty point in the meditation subject, make it utterly clear and ready to appear as soon as the mind adverts to it (āvajjanapaṭibaddha), and then, even if he must travel far, abandon a dwelling unsuitable for developing concentration and live in a suitable dwelling.

§2 An Unsuitable Dwelling—The Eighteen Faults 〔CSCD §52〕

Here, “unsuitable” means possessing any one of eighteen faults. The eighteen faults are: being too large, too new, too dilapidated, beside a road, having a stone pool, having edible leaves, having flowers, having fruit, being sought after, being near a city, being near timber, being near fields, having discordant people, being near a port, being near a border region, being near a national frontier, being unsuitable, and lacking good friends. Any dwelling that possesses even one of these eighteen faults is called unsuitable; the practitioner should not live there.

Why? First, in a large monastery many people with different aims gather together. They conflict with each other and do not perform their duties. No one sweeps the Bodhi-tree terrace and the like, or prepares drinking water and water for use. Then the practitioner thinks, “I shall go to the alms village,” takes robe and bowl, and sets out. If he sees that the duties have not been done and the water jars are empty, he must perform those duties and prepare the drinking water. If he does not, he commits an offense of wrongdoing (dukkaṭa) for neglecting a duty; if he does, the time passes, he enters the village too late, the alms round is over, and he receives nothing. Even when he enters seclusion, he is disturbed by the loud voices of novices and young bhikkhus and by affairs of the Saṅgha. But if all duties there are performed and the other disturbances are absent, such a large monastery is suitable for living.

In a new monastery there is much new construction, and a practitioner who does not take part is reproached. But if the bhikkhus there say, “Let the venerable practice the ascetic’s work at ease; we shall do the construction,” such a place is suitable for living.

In an old monastery there is much to repair. Even if a practitioner fails to repair only his own lodging, he will be reproached; if he undertakes the repairs, his meditation subject falls away.

At a monastery beside a main road, visitors gather day and night. For those who arrive at an improper time, the practitioner must give up his own lodging and live under a tree or on a rock; the same happens the next day, so the meditation subject gets no opportunity. But if there is no such pressure from visiting groups, he may live there.

A “stone pool” is a pool built of stone; crowds gather there for water. Disciples of elders who live in the city and frequent the royal household also come to dye robes. When they ask about vessels, firewood, troughs, and so forth, the practitioner must point each out—“It is in such-and-such a place”—and thus remains busy without respite throughout the day.

Wherever many kinds of edible leaves grow, when the practitioner has taken up the meditation subject and sits in his daytime dwelling, women gathering greens sing as they pick leaves nearby. Disturbed by the voice of the opposite sex, he encounters an impediment to the meditation subject.

Wherever many kinds of flowers bloom in profusion, the same danger is present.

Wherever there are various fruits, such as mangoes, rose apples, and jackfruit, people seeking fruit come and ask for it. If it is not given, they become angry or take it by force. When the practitioner sees them while walking in the monastery at dusk and says only, “Lay followers, why are you doing this?” they abuse him as they please and even devise means to drive him away.

As for a place that is sought after and renowned as a cave monastery, such as Dakkhiṇagiri, Hatthikucchi, Cetiyagiri, or Cittalapabbata: when a practitioner lives there, people extol him, saying, “This is an arahant,” and stream in from every direction wishing to pay homage, so he finds no comfort. But if the place is suitable for him, he should go elsewhere by day and return to live there only at night.

At a place near a city, objects of the opposite sex enter the range of sight. Servant women carrying water jars brush past without giving way, and powerful people even sit inside the monastery enclosed by curtains.

At a place near timber, wherever there is firewood or trees fit for building, women gathering wood create the same discomfort as the women gathering greens and flowers described above. If there are trees in the monastery, people think, “Let us cut these down to build houses,” and come to fell them. When the practitioner leaves the hall of striving at dusk and sees them while walking in the monastery, if he says only, “Lay followers, why are you doing this?” they abuse him as they please and even devise means to drive him away.

Wherever a place lies near fields and is surrounded by them on every side, people make a threshing floor in the monastery and thresh grain there, sleep on the porches, and do many other unsuitable things. Again, wherever the Saṅgha has extensive property, estate workers stop householders’ cattle and cut off the water allotted to them in rotation. People then bring rice ears to show the Saṅgha and say, “Look at what your estate workers have done!” For one reason or another, the practitioner must then go to the doors of the king and his ministers. Places of this kind are also included under “near fields.”

“Having discordant people” means that bhikkhus who are at odds and hostile toward each other live there. They quarrel, and when admonished, “Venerables, do not act this way,” they say, “We have been ruined ever since this rag-robed ascetic arrived.”

Wherever a place is near a waterway landing or an overland trading post, people arriving by boat or with caravans come in an unbroken stream and press demands: “Give us a place; give us water to drink; give us salt.” The place is uncomfortable.

Near a border region, people have no confidence in the Buddha and the other two Jewels.

Near a national frontier there is danger from kings. Of such a place, one king says, “It does not submit to me,” and attacks it; the other likewise says, “It does not submit to me,” and attacks. The bhikkhu there sometimes travels through the territory of one king and sometimes through the other’s. People then take him for a spy and bring calamity upon him.

“Unsuitable” means that a place becomes unsuitable because objects such as forms of the opposite sex gather there, or because nonhuman beings have occupied it. Here is an account. It is said that an elder lived in the wilderness. A female yakkha stood at the door of his leaf hut and sang. He came out and stood at the door, and she went to one end of the walking path and sang. The elder went to that end of the path, and she stood on a precipice a hundred men deep and sang. When the elder turned back, she rushed up, seized him, and said, “Venerable, I have eaten more than just one or two like you.”

“Lacking good friends” means that there is no teacher, no person equal to the teacher, no preceptor (upajjhāya), and no person equal to the preceptor available there as a good friend. Indeed, lacking good friends there is a grave fault. Any place possessing even one of these eighteen faults should be understood as unsuitable. The commentaries likewise say:

　　A large dwelling, a new dwelling, an old dwelling, and one beside a road;
　　a stone pool, greens, and flowers; fruit and a place sought after;
　　a city, timber, fields, discordant people, and a port;
　　a border region, a national frontier, an unsuitable place, and a place lacking good friends.
　　Having understood these eighteen places, a wise person
　　should keep far away from them, as from a road fraught with danger.

§3 A Suitable Dwelling—Possessing Five Factors 〔CSCD §53〕

Any dwelling possessing the five factors beginning with “neither too far nor too near the alms village” is called suitable. The Blessed One also said: “Bhikkhus, how is a lodging possessed of five factors? Here, bhikkhus, a lodging is neither too far nor too near and is convenient for coming and going; by day it is not crowded, and by night it has little sound and little noise; there is little contact with gadflies, mosquitoes, wind, sun, and creeping creatures. For a practitioner living in such a lodging, robes, almsfood, lodging, and medicinal requisites for the sick are obtained without difficulty. And in such a lodging there live elder bhikkhus who are learned, versed in the Āgamas, bearers of the Dhamma, bearers of the Discipline, and bearers of the matrices. From time to time he approaches and questions them: ‘Venerable sir, what is this? What does this mean?’ Those venerable ones disclose what has not been disclosed, clarify what has not been clarified, and dispel doubt concerning the many things that give rise to doubt. Bhikkhus, in this way a lodging possesses five factors.”

This is the detailed explanation of the statement, “Having abandoned a dwelling unsuitable for developing concentration, the practitioner should live in a suitable dwelling.”

§4 Removing the Minor Impediments 〔CSCD §54〕

“After removing the minor impediments”: for a practitioner living thus in a suitable dwelling, whatever minor impediments³ remain should all be removed. That is, long head-hair, nails, and body-hair should be cut; a worn robe should be strengthened or patched; a soiled robe should be dyed. If there is grime on the bowl, the bowl should be fired. The bed, chair, and so forth should be cleaned. This is the detailed explanation of the statement, “After removing the minor impediments.”

Notes

¹ Meditation subject (kammaṭṭhāna): a collective designation for the object practiced and the method of practice. The way it is received and the enumeration of the forty meditation subjects occur in the chapter “Taking a Meditation Subject”; the present chapter explains only the earth kasiṇa.

² Gāvuta: a measure of distance, retained in transliteration. This treatise orders gāvuta, half a yojana, and one yojana from near to far.

³ Minor impediment (khuddaka-palibodha): distinct from the ten impediments discussed earlier, this means hindrances arising from minor matters such as hair, nails, robes, and the bowl. The ten impediments are explained in the chapter “Taking a Meditation Subject.”

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§5 Preparing the “Device”—The Earth-Kasiṇa Maṇḍala 〔CSCD §55–56〕

Now, as to the statement, “The meditation subject should be developed without neglecting the entire method of development”: the detailed treatment applicable to all meditation subjects¹ begins here with the earth kasiṇa.

A bhikkhu who has thus removed the minor impediments returns from the alms round after the meal, dispels any drowsiness caused by eating, and sits comfortably in a secluded place. He should acquire the sign on earth that has been prepared or has not been prepared. This has already been said:

“A practitioner taking up the earth kasiṇa acquires the sign on earth that has been prepared or has not been prepared: bounded, not unbounded; with a limit, not without a limit; with a circumference, not without a circumference; with a perimeter, not without a perimeter; as large as a winnowing basket or as large as a shallow bowl. He takes firm hold of that sign, retains it well, and determines it well. Having taken firm hold of the sign, retained it well, and determined it well, he sees its advantages, perceives it as a treasure, raises up respect, and brings forth delight in the mind. He ties the mind to that object: ‘By this path I shall surely be liberated from aging and death.’ Secluded from sensual pleasures, secluded from unwholesome states … up to … he enters and dwells in the first absorption.”

Here, a practitioner who in a past life went forth in the Dispensation or went forth as an ascetic and who then brought forth absorptions in the earth kasiṇa according to the fourfold and fivefold systems—such a practitioner, endowed with merit and the supporting condition—will have the sign arise on unprepared earth, on a plowed field or threshing floor, as it did for the Elder Mallaka (Mallakatthera). It is said that merely by looking at a plowed field, that venerable one had a sign arise as large as the field itself. He enlarged the sign, brought forth absorption according to the fivefold system, established insight with absorption as its proximate cause, and attained arahantship.

A practitioner without such prior practice should make a kasiṇa without departing from the method of the meditation subject learned at the teacher’s feet and should avoid the four faults of a kasiṇa (kasiṇadosa). The earth kasiṇa’s four faults are admixtures of blue, yellow, red, and white. Thus he should not use clay of a blue or other such color, but clay the color of dawn, like the clay carried by the Ganges. Nor should he make the kasiṇa where novices and others pass to and fro in the monastery. He should make it in a concealed place at the monastery’s edge, beneath a cliff, or in a leaf hut, either portable or fixed in place. For a portable one, a piece of cloth, leather, or matting is tied over four sticks, and on it clay cleared of grass roots, sand, and gravel and kneaded extremely fine is spread into a disk of the size already stated. During preliminary work, it is laid on the ground and observed. A fixed one is made by driving stakes into the ground in the form of a lotus calyx and binding them with vines. If there is not enough clay of the prescribed kind, other clay is placed underneath, and on the upper layer a disk one span plus four fingers across is made from perfectly clean dawn-colored clay. It is precisely this measure that is meant by “as large as a winnowing basket or as large as a shallow bowl”; “bounded, not unbounded,” and the rest are said to explain its boundary.

After it has been made with the measure and boundary just described, a wooden trowel should not be used, because it makes differently colored patches appear on the surface. Instead, it should be smoothed with a stone trowel until even like the face of a drum. The place is then swept clean, the practitioner bathes, and he sits two and a half cubits from the earth-kasiṇa maṇḍala on a prepared chair whose legs are one span plus four fingers high. If he sits farther away, the kasiṇa does not appear; if closer, its imperfections become visible. If the seat is higher, he must bend his head to look; if lower, his knees ache. He should therefore sit in the manner just described, contemplate the dangers of sensual pleasures by such means as “sensual pleasures afford little gratification,” and give rise to longing for renunciation (nekkhamma)—withdrawal from sensual pleasures, the means of passing beyond all suffering. Recollecting the qualities of the Buddha, Dhamma, and Saṅgha, he gives rise to rapture and gladness. Thinking, “This is the path of renunciation followed now by all Buddhas, paccekabuddhas, and noble disciples,” he gives rise to respect for the way of practice. Thinking further, “By this path I shall surely obtain a share in the savor of the pleasure of seclusion,” he gives rise to ardor. He then opens his eyes to their ordinary extent, acquires the sign, and develops it.

If the eyes are opened too wide, they tire and the disk appears too distinctly, so the sign does not arise. If they are opened too little, the disk is unclear and the mind becomes sluggish, so the sign does not arise that way either. Therefore he should open his eyes to their ordinary extent, like a person looking at his own reflection in a mirror, and acquire and develop the sign. He should not examine its color or attend to its characteristic (lakkhaṇa). Yet its color is not to be disregarded. Rather, the color is treated as one with its supporting earth, and by force of prominence the mind is established on the concept (paññatti) and attention is given to it. “Earth” has various names, including pathavī, mahī, medinī, bhūmi, vasudhā, and vasundharā; the practitioner may use whichever name he likes and which agrees with his perception. Still, the name “earth” (pathavī) is the clearest, so in accordance with its clarity he develops “earth, earth.” At times he opens his eyes and at times closes them and adverts. Until the learning sign arises, he develops it in this way a hundred times, a thousand times, and still more.

§6 The Arising of Two Signs—The Learning Sign and the Counterpart Sign 〔CSCD §57〕

As he develops it in this way, when he closes his eyes and adverts and the disk enters the mind’s range just as it did when his eyes were open, the learning sign (uggahanimitta) is said to have arisen. From the time it arises, he should no longer sit in that place. He should enter his own dwelling and sit there to develop it. To avoid the trouble of washing his feet, he should keep a pair of single-soled sandals and a walking stick ready. If his still-young concentration disappears because of some unsuitable condition, he puts on the sandals, takes the walking stick, goes to that place, and reacquires the sign. Then he sits comfortably and develops it, repeatedly attending to it and striking the object again and again with thinking and with applied thought (vitakka). As he does so, the hindrances are gradually suppressed, defilements subside, the mind becomes concentrated with access concentration³, and the counterpart sign (paṭibhāganimitta) arises.

Here, the difference between the preceding learning sign and this counterpart sign is as follows. Imperfections in the kasiṇa can still be discerned in the learning sign. The counterpart sign, however, is like a mirror disk taken from a case, a well-washed conch bowl, the disk of the moon emerging from between clouds, or a white crane at the edge of a cloud. As if breaking out from the learning sign, it appears a hundred times, a thousand times more purified. Yet it has neither color nor shape; for if it did, it would be cognizable by the eye, gross, susceptible to reflection, and struck by the three characteristics, but it is none of these. It is merely a mode of manifestation for a practitioner who has obtained concentration, born of perception.

§7 Access Concentration and Absorption Concentration 〔CSCD §58〕

From the time the counterpart sign arises, the hindrances have been suppressed, the defilements have subsided, and the mind has become concentrated with access concentration.

Concentration is of two kinds: access concentration and absorption concentration⁴. The mind becomes concentrated in two modes: on the plane of access or on the plane of attainment. On the plane of access, the mind becomes concentrated through abandonment of the hindrances; on the plane of attainment, it does so through the manifestation of the absorption factors.

The difference between these two kinds of concentration is this. In access, the factors are not yet strong. Because they are not strong, just as a young child repeatedly falls to the ground when lifted up and set on his feet, when access arises the mind sometimes takes the sign as its object and sometimes falls into the life-continuum (bhavaṅga)⁵. In absorption, the factors are strong. Because they are strong, just as a powerful man can rise from his seat and remain standing all day, when absorption concentration arises the mind cuts off the occurrence of the life-continuum once and can continue throughout a whole night and day, occurring in the sequence of wholesome impulsions (javana)⁶.

The counterpart sign that arises together with access concentration is exceedingly difficult to bring forth. Therefore, if the practitioner can enlarge that sign and attain absorption in that very cross-legged sitting, this is best. If he cannot, he should guard the sign heedfully, as one guards the embryo of a wheel-turning monarch. For:

　　A practitioner who guards the sign does not lose what has been gained;
　　without such guarding, what has been gained is repeatedly lost.

Notes

¹ Meditation subject (kammaṭṭhāna): a collective designation for the object practiced and the method of practice. The way it is received and the enumeration of the forty meditation subjects occur in the chapter “Taking a Meditation Subject”; the present chapter explains only the earth kasiṇa.

² Mindfulness (sati): the mental factor that retains the object without forgetting it; in the treatise it consistently operates together with wisdom, energy, and concentration. It belongs to a different classification from the broad awareness commonly designated by the modern expression “mindfulness” and should be read according to the framework established in this treatise.

³ Access concentration (upacāra-samādhi): a level of concentration in which the hindrances have been suppressed but absorption has not yet been entered. The next section of this chapter (§7) distinguishes it in detail from absorption concentration.

⁴ Absorption concentration (appanā-samādhi): concentration in which the mind is fully absorbed in its object and does not move. This treatise distinguishes it from access concentration according to whether the factors are strong.

⁵ Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.

⁶ Impulsion (javana): the successive moments that occur within a cognitive process.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§8 The Seven Suitabilities—First Bring the Conditions into Accord before Entering Concentration 〔CSCD §59〕

Here the method of guarding is as follows:

　　Dwelling, alms resort, speech, person, food, climate,
　　and posture: the unsuitable among these seven should be avoided.
　　The suitable among the seven should be cultivated; for some practitioners
　　who follow this course, absorption will be gained before long.

When a practitioner lives in a particular dwelling and a sign that has not arisen fails to arise, a sign that has arisen disappears, mindfulness that has not manifested fails to manifest, and a mind that has not become concentrated fails to do so, that dwelling is unsuitable. Any place where the sign arises and becomes stable, mindfulness manifests, and the mind becomes concentrated—as happened with the Elder Padhāniyatissa, resident of Nāgapabbata (Nāgapabbatavāsī Padhāniyatissatthera)—is a suitable dwelling. Therefore, if a monastery has many dwellings, the practitioner should live in each for three days and then remain where the mind becomes one-pointed. Precisely because their dwelling was suitable, five hundred bhikkhus living in the Little Nāga Cave on Tambapaṇṇi Island took up a meditation subject¹ there and attained arahantship. Those who attained stream-entry and the other stages and then reached the noble plane elsewhere and attained arahantship there are beyond counting. The same was true at places such as the monastery on Cittalapabbata.

As for the alms village, one lying to the north or south of the lodging, neither too far away nor beyond one and a half kosas, where sufficient food is easily obtained, is suitable; its opposite is unsuitable.

“Speech”: talk included among the thirty-two kinds of pointless talk (tiracchānakathā)² is unsuitable because it causes the sign to disappear. Speech based on the ten topics of discourse is suitable, but even that should be spoken in moderation.

The same principle applies to a “person.” A person who does not engage in pointless talk, who possesses such qualities as virtue, and by relying on whom a mind not yet concentrated becomes concentrated and a mind already concentrated becomes firmer, is suitable. A person devoted to physical exertion and fond of pointless talk is unsuitable: like muddy water clouding clear water, such a person clouds the mind. Encountering a person of this kind, as did the young bhikkhu resident at Koṭapabbata, can make a practitioner lose even an attainment³, let alone the sign.

“Food”: for some, sweet food is suitable; for others, sour food. The same applies to “climate”: for some, coolness is suitable; for others, heat. Thus whichever food or climate makes the practitioner comfortable, makes a mind not yet concentrated become concentrated, and makes a concentrated mind firmer is suitable; other food and other climates are unsuitable.

The same applies among “postures”: for some, walking is suitable; for others, one among lying down, standing, and sitting is suitable. Therefore each should be tested for three days, just as dwellings are tested. Whichever posture makes the unconcentrated mind concentrated and the concentrated mind firmer is suitable; the others should be understood as unsuitable.

Thus the seven unsuitable conditions should be avoided and the suitable ones cultivated. For some practitioners who follow this course and become very familiar with the sign, absorption will be gained before long.

Notes

¹ Meditation subject (kammaṭṭhāna): a collective designation for the object practiced and the method of practice. The way it is received and the enumeration of the forty meditation subjects occur in the chapter “Taking a Meditation Subject”; the present chapter explains only the earth kasiṇa.

² Pointless talk (tiracchānakathā): a collective designation for thirty-two kinds of worldly chatter, traditionally also translated as “animal talk.”

³ Attainment (samāpatti): a state of concentration into which the practitioner has attained entry.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§9 Tenfold Absorption-Skill (I)—The List and the First Three 〔CSCD §60–63〕

A practitioner who, even after practicing in this way, still does not reach absorption should become accomplished in tenfold absorption-skill. The method is this: absorption-skill should be sought in ten modes—making the basis clean, balancing the faculties, skill in the sign, exerting the mind when it should be exerted, restraining the mind when it should be restrained, gladdening the mind when it should be gladdened, regarding the mind with equanimity when it should be so regarded, avoiding unconcentrated people, cultivating the company of concentrated people, and resolving upon concentration.

Here, “making the basis clean” means making both internal and external things clean. When the practitioner’s head-hair, nails, and body-hair have grown long, or the body is covered with sweat and grime, internal things are unclean and impure. When the robes are worn out, dirty, and foul-smelling, or the lodging is filthy, external things are unclean and impure. When internal and external things are unclean, the knowledge among the arisen mind and mental factors is also unclean—like the light of a lamp flame produced in dependence on an unclean lamp bowl, wick, and oil. When formations are contemplated with unclean knowledge, they too are unclear; when the meditation subject¹ is developed, it does not grow, expand, or reach fulfillment. Conversely, when internal and external things are clean, the knowledge among the arisen mind and mental factors is clean and purified—like the light of a lamp flame produced in dependence on a clean lamp bowl, wick, and oil. When formations are contemplated with clean knowledge, they become clear; when the meditation subject is developed, it grows, expands, and reaches fulfillment.

“Balancing the faculties” means balancing the faculties² beginning with faith. If the faculty of faith is strong and the others weak, the faculty of energy cannot perform its function of exertion, the faculty of mindfulness cannot perform its function of manifestation, the faculty of concentration cannot perform its function of nondistraction, and the faculty of wisdom cannot perform its function of seeing. Faith should therefore be weakened by examining the intrinsic nature of phenomena, or by no longer attending in the manner that made it strong. The case of the Elder Vakkali (Vakkalitthera) exemplifies this point. If the faculty of energy is strong, the faculty of faith cannot perform its function of resolution, and the other faculties cannot perform their respective functions. Energy should therefore be weakened by developing tranquility and the like. The case of the Elder Soṇa (Soṇatthera) should be cited here. The same applies to the remaining faculties: when one is strong, the others should be understood as unable to perform their own functions. Here, equality between faith and wisdom and between concentration and energy is especially commended. A practitioner strong in faith but weak in wisdom becomes credulously devoted (muddhappasanna) and places confidence where it is not due. A practitioner strong in wisdom but weak in faith inclines toward craftiness and is as difficult to cure as a disease caused by medicine. Only when the two are balanced does confidence arise where it is due. When concentration is strong and energy weak, because concentration inclines toward indolence, indolence overcomes the practitioner. When energy is strong and concentration weak, because energy inclines toward restlessness, restlessness overcomes the practitioner. Concentration joined with energy does not fall into indolence; energy joined with concentration does not fall into restlessness. The two should therefore be balanced, for absorption occurs through their balance. Even so, for a practitioner developing concentration it is acceptable for faith to be somewhat stronger: trusting and becoming convinced in this way, the practitioner can reach absorption. Between concentration and wisdom, for a practitioner developing concentration it is acceptable for one-pointedness to be somewhat stronger: only thus does the practitioner reach absorption. For a practitioner developing insight, it is acceptable for wisdom to be somewhat stronger: only thus does the practitioner penetrate the characteristics. Yet absorption will also occur through balance between the two. As for mindfulness, it is desirable that it be strong everywhere. Mindfulness protects the mind so that it does not fall into restlessness through faith, energy, or wisdom—which incline toward restlessness—or into indolence through concentration—which inclines toward indolence. Mindfulness is therefore needed everywhere, like salt in every dish and like a minister who manages all affairs in every royal task. Thus it is said: “And mindfulness was declared by the Blessed One to be needed everywhere. Why? Because the mind has mindfulness as its refuge and mindfulness manifests as guarding; without mindfulness, exerting and restraining the mind are impossible.”

“Skill in the sign” means skill with respect to the sign of one-pointedness of mind in the earth kasiṇa and the rest: skill in making it when it has not been made, skill in developing it when it has been made, and skill in guarding it when it has been obtained. This is what is intended here.

§10 Tenfold Absorption-Skill (II)—Exerting, Restraining, Gladdening, Equanimity, and the Rest 〔CSCD §64–66〕

How does the practitioner exert the mind when it should be exerted? When the mind becomes sluggish because energy is too lax and so forth, the practitioner does not then develop the three factors of awakening beginning with tranquility³, but instead develops the factors beginning with investigation of phenomena. The Blessed One likewise said:

“Bhikkhus, suppose a person wished to make a small fire blaze and put wet grass, wet cow dung, and wet wood on it, exposed it to a wind laden with water, and scattered dust over it. Bhikkhus, could that person make the small fire blaze?” “No, venerable sir.” “So too, bhikkhus, when the mind is sluggish, that is not the time to develop the tranquility awakening factor, not the time to develop concentration … up to … not the time to develop the equanimity awakening factor. Why? Bhikkhus, a sluggish mind is difficult to rouse with these things. But, bhikkhus, when the mind is sluggish, that is the time to develop the investigation-of-phenomena awakening factor, the time to develop the energy awakening factor, and the time to develop the rapture awakening factor. Why? Bhikkhus, a sluggish mind is easy to rouse with these things. Bhikkhus, suppose a person wished to make a small fire blaze and put dry grass, dry cow dung, and dry wood on it, blew on it with the mouth, and did not scatter dust over it. Bhikkhus, could that person make the small fire blaze?” “Yes, venerable sir.” (saṃ. ni. 5.234)

Here, development of the investigation-of-phenomena awakening factor and the others should be understood in terms of their respective nutriments. It has been said:

“Bhikkhus, there are wholesome and unwholesome phenomena, blameworthy and blameless phenomena, inferior and superior phenomena, and dark and bright counterparts. Frequently giving wise attention to them is the nutriment for the arising of the unarisen investigation-of-phenomena awakening factor and for the growth, expansion, development, and fulfillment of the arisen investigation-of-phenomena awakening factor.” (saṃ. ni. 5.232)

Likewise: “Bhikkhus, there is the element of initiation, the element of launching forth, and the element of advancing. Frequently giving wise attention to them is the nutriment for the arising of the unarisen energy awakening factor and for the growth, expansion, development, and fulfillment of the arisen energy awakening factor.” (saṃ. ni. 5.232)

Likewise: “Bhikkhus, there are phenomena that are a basis for the rapture awakening factor. Frequently giving wise attention to them is the nutriment for the arising of the unarisen rapture awakening factor and for the growth, expansion, development, and fulfillment of the arisen rapture awakening factor.” (saṃ. ni. 5.232)

Here, the attention that occurs through penetration of individual and general characteristics is wise attention to wholesome and other phenomena. The attention that occurs by bringing forth the element of initiation and the rest is wise attention to those elements. “Element of initiation” means initial energy. The “element of launching forth” is stronger because it has emerged from indolence. The “element of advancing” is stronger still because it proceeds onward step by step. “Phenomena that are a basis for the rapture awakening factor” is simply a designation for rapture; attention capable of bringing it forth is accordingly called wise attention.

Moreover, seven things lead to the arising of the investigation-of-phenomena awakening factor: asking many questions, making the basis clean, balancing the faculties, avoiding people of inferior wisdom, cultivating the company of wise people, examining the range of profound knowledge, and resolving upon it.

Eleven things lead to the arising of the energy awakening factor: examining the danger of the bad destinations and the rest; seeing that the excellent attainments, mundane and supramundane, depend on the advantages of energy; examining the path traveled in this way—“I too must travel the path traveled by the Buddhas, paccekabuddhas, and great disciples, but an indolent person cannot travel it”; honoring the food received so that the donor may gain great fruit; examining the greatness of the Teacher in this way—“My Teacher praises the arousing of energy; his instruction cannot be transgressed, and he has bestowed great aid upon us; he is truly honored only by practice, not in any other way”; examining the greatness of the inheritance in this way—“I should obtain the great inheritance called the true Dhamma, but an indolent person cannot obtain it”; dispelling sloth and torpor by attending to the perception of light, changing posture, and frequenting the open air; avoiding indolent people; cultivating the company of people who have aroused energy; examining the four right strivings; and resolving upon it.

Eleven things lead to the arising of the rapture awakening factor: recollection of the Buddha, recollection of the Dhamma … the Saṅgha … virtue … generosity … deities; recollection of peace; avoiding coarse people; cultivating the company of gentle people; examining discourses that inspire confidence; and resolving upon it. A practitioner who brings forth these things in these ways is said to develop the investigation-of-phenomena awakening factor and the others. This is how the mind is exerted when it should be exerted.

How does the practitioner restrain the mind when it should be restrained? When the mind becomes restless because energy is too forceful and so forth, the practitioner does not then develop the three factors beginning with investigation of phenomena, but instead develops the factors beginning with tranquility. The Blessed One likewise said:

“Bhikkhus, suppose a person wished to extinguish a great mass of fire and put dry grass on it … up to … and did not scatter dust over it. Bhikkhus, could that person extinguish the great mass of fire?” “No, venerable sir.” “So too, bhikkhus, when the mind is restless, that is not the time to develop the investigation-of-phenomena awakening factor, not the time to develop energy … up to … not the time to develop the rapture awakening factor. Why? Bhikkhus, a restless mind is difficult to still with these things. But, bhikkhus, when the mind is restless, that is the time to develop the tranquility awakening factor, the time to develop the concentration awakening factor, and the time to develop the equanimity awakening factor. Why? Bhikkhus, a restless mind is easy to still with these things. Bhikkhus, suppose a person wished to extinguish a great mass of fire and put wet grass on it … up to … and scattered dust over it. Bhikkhus, could that person extinguish the great mass of fire?” “Yes, venerable sir.” (saṃ. ni. 5.234)

Here too, development of the tranquility awakening factor and the others should be understood in terms of their respective nutriments. The Blessed One likewise said:

“Bhikkhus, there is bodily tranquility and mental tranquility. Frequently giving wise attention to them is the nutriment for the arising of the unarisen tranquility awakening factor and for the growth, expansion, development, and fulfillment of the arisen tranquility awakening factor.” (saṃ. ni. 5.232)

Likewise: “Bhikkhus, there is the sign of serenity and the sign of nondistraction. Frequently giving wise attention to them is the nutriment for the arising of the unarisen concentration awakening factor and for the growth, expansion, development, and fulfillment of the arisen concentration awakening factor.” (saṃ. ni. 5.232)

Likewise: “Bhikkhus, there are phenomena that are a basis for the equanimity awakening factor. Frequently giving wise attention to them is the nutriment for the arising of the unarisen equanimity awakening factor and for the growth, expansion, development, and fulfillment of the arisen equanimity awakening factor.” (saṃ. ni. 5.232)

Here, attention that occurs by examining the mode in which tranquility and the others arose previously is wise attention in these three statements. “Sign of serenity” is a designation for serenity itself; in the sense of nondistraction, “sign of nondistraction” is likewise a designation for it.

Moreover, seven things lead to the arising of the tranquility awakening factor: consuming excellent food, using a comfortable climate, using a comfortable posture, applying oneself moderately, avoiding physically agitated people, cultivating the company of physically tranquil people, and resolving upon it.

Eleven things lead to the arising of the concentration awakening factor: cleanliness of the basis, skill in the sign, balancing the faculties, restraining the mind at the proper time, exerting the mind at the proper time, gladdening a mind devoid of savor through faith and urgency⁴, regarding with equanimity a mind proceeding evenly, avoiding unconcentrated people, cultivating the company of concentrated people, examining absorption and liberation, and resolving upon it.

Five things lead to the arising of the equanimity awakening factor: maintaining neutrality toward beings, maintaining neutrality toward formations, avoiding people attached to beings and formations, cultivating the company of people who remain neutral toward beings and formations, and resolving upon it. A practitioner who brings forth these things in these ways is said to develop the tranquility awakening factor and the others. This is how the mind is restrained when it should be restrained.

How does the practitioner gladden the mind when it should be gladdened? When the mind is devoid of savor because wisdom is applied too weakly, or because the practitioner has not attained the pleasure of peace, he arouses urgency by examining the eight grounds for urgency. The eight are birth, aging, sickness, and death; suffering in the bad destinations as the fifth; suffering rooted in the round in the past; suffering rooted in the round in the future; and suffering rooted in the search for food in the present. He then inspires confidence by recollecting the qualities of the Buddha, Dhamma, and Saṅgha. This is how the mind is gladdened when it should be gladdened.

How does the practitioner regard the mind with equanimity when it should be so regarded? When, practicing in this way, the mind is neither sluggish, restless, nor devoid of savor, but proceeds evenly on the object and has entered the path of serenity, the practitioner no longer labors at exerting, restraining, or gladdening it—just as a charioteer does not labor over horses moving evenly. This is how the mind is regarded with equanimity when it should be so regarded.

“Avoiding unconcentrated people” means staying far away from people who have never entered the path of renunciation, who are occupied with many affairs, and whose minds are distracted.

“Cultivating the company of concentrated people” means going from time to time to people who have traveled the path of renunciation and obtained concentration.

“Resolving upon concentration” means inclining toward concentration: giving concentration weight, with the mind tending, inclining, and leaning toward concentration.

The practitioner should become accomplished in tenfold absorption-skill in this way.

　　For a practitioner accomplished in this skill in absorption,
　　absorption proceeds upon the sign that has been gained.
　　If absorption still does not proceed for a practitioner following this course,
　　the wise should not abandon effort but should continue striving.
　　For a practitioner who abandons right effort
　　cannot possibly attain even the slightest distinction.
　　Therefore the wise examine the mode in which the mind proceeds
　　and repeatedly bring energy into balance.
　　If the mind inclines even slightly toward sluggishness, it should be exerted;
　　if it is overexerted, it should be restrained and made to proceed evenly.
　　In pollen, on a lotus leaf, on a thread, in a boat, and in a tube,
　　the conduct of bees and the rest has been well explained.
　　Completely liberated from sluggishness and restlessness,
　　let the mind incline toward the sign in this way.

Notes

¹ Meditation subject (kammaṭṭhāna): a collective designation for the object practiced and the method of practice. The way it is received and the enumeration of the forty meditation subjects occur in the chapter “Taking a Meditation Subject”; the present chapter explains only the earth kasiṇa.

² The faculties beginning with faith: faith, energy, mindfulness, concentration, and wisdom. Their balance discussed here is the condition in which none of the five predominates over the others.

³ The seven awakening factors: mindfulness, investigation of phenomena, energy, rapture, tranquility, concentration, and equanimity. Their general treatment does not occur in this chapter; the present chapter takes up the development of six factors only in relation to the two occasions for exertion and restraint.

⁴ Urgency (saṃvega): a stirring of the mind that arises in relation to birth, aging, sickness, death, and similar themes. The eight grounds are listed below.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§11 Facing the Sign—The Balance Taught by Five Similes 〔CSCD §68〕

Here is the explanation of the meaning. Suppose an unskillful bee learns, “Flowers have blossomed on such-and-such a tree,” and flies there with violent speed, overshooting the tree. By the time it turns back and arrives, the pollen is gone. Another unskillful bee flies at a sluggish speed and likewise arrives only after the pollen has been exhausted. A skillful bee flies at an even speed, reaches the cluster of flowers with ease, takes as much pollen as it wishes, makes honey, and enjoys its flavor.

Again, suppose a surgeon’s pupils practice using a knife on a lotus leaf in a basin of water. An unskillful pupil brings the knife down forcefully, cuts the lotus leaf in two, or presses it beneath the water. Another unskillful pupil, afraid of cutting it or forcing it under, does not dare even touch it with the knife. The skillful pupil works the knife on it with even effort; once skilled in the craft, he performs surgery in such a place and receives payment.

Again, suppose a king says, “Whoever brings a spider’s thread four fathoms¹ long will receive four thousand coins.” An unskillful person pulls the spider’s thread forcefully and breaks it everywhere. Another unskillful person, afraid of breaking it, does not dare even touch it. A skillful person begins at one end, winds the thread onto a stick with even effort, brings it in, and receives payment.

Again, suppose an unskillful shipmaster spreads the full sail in a strong wind and drives the ship into a foreign country. Another unskillful shipmaster lowers the sail in a light wind and leaves the ship stationary. A skillful shipmaster spreads the full sail in a light wind and only half the sail in a strong wind, reaching the intended destination safely.

Again, suppose a teacher tells the pupils, “Whoever fills an oil tube without spilling the oil will receive payment.” An unskillful pupil, greedy for the reward, pours forcefully and spills the oil. Another unskillful pupil, afraid of spilling it, does not dare pour at all. A skillful pupil fills the tube with even effort and receives payment.

Just so, after the sign has arisen, a bhikkhu thinks, “I shall quickly reach absorption,” and makes violent effort. Because the energy is excessive, his mind falls into restlessness, and he cannot reach absorption. Another bhikkhu sees the danger of excessive energy, thinks, “Then what use is absorption to me?” and diminishes his energy. Because the energy is too lax, his mind falls into indolence, and he too cannot reach absorption. But the practitioner who frees a mind even slightly sluggish from sluggishness, frees a restless mind from restlessness, and directs the mind toward the sign with even effort reaches absorption. The practitioner should become such a person. It is with this meaning in view that the following verse was spoken:

　　In pollen, on a lotus leaf, on a thread, in a boat, and in a tube,
　　the conduct of bees and the rest has been well explained.
　　Completely liberated from sluggishness and restlessness,
　　let the mind incline toward the sign in this way.

Notes

¹ Here “fathom” names a measure of length (byāma), not the absorption factor applied thought (vitakka).

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§12 The Arising of the First Absorption—The Absorption Cognitive Process 〔CSCD §69〕

After directing the mind toward the sign in this way, “Now absorption is about to succeed”: the life-continuum (bhavaṅga)¹ is interrupted, and mind-door adverting (manodvārāvajjana)² arises with the earth kasiṇa—manifest through the repeated development of “earth, earth”—as its object. Next, on that same object, four or five impulsions (javana)³ run. Of these, the last belongs to the fine-material sphere and the others to the sensual sphere. In these impulsions, applied thought, sustained thought, rapture, pleasure, and one-pointedness are stronger than in an ordinary mind. Because they prepare for absorption, they are called “preliminary work” (parikamma). Again, just as the regions near a village and so forth are called “the village’s outskirts” or “the city’s outskirts,” because they are near absorption or operate in absorption’s vicinity, they are called “access” (upacāra). Because they accord with the preceding acts of preliminary work and the absorption above, they are also called “conformity” (anuloma). The last among them, because it transcends the lineage of the limited sensual sphere and develops the lineage of the exalted fine-material sphere, is called “change-of-lineage” (gotrabhu). According to the method of “not counting again what has already been counted,” the first is preliminary work, the second access, the third conformity, and the fourth change-of-lineage; alternatively, the first is access, the second conformity, the third change-of-lineage, and the fourth or fifth is the absorption mind. For absorption arises only in the fourth or fifth mind, depending on the difference between a quick penetrator and a slow penetrator. After that, impulsion falls away and the time of the life-continuum begins.

However, the Abhidhamma specialist Elder Godatta cited the canonical statement, “A preceding wholesome phenomenon is a condition, by repetition condition, for a subsequent wholesome phenomenon,” and maintained that because subsequent phenomena become stronger through repetition condition, absorption can also occur on the sixth and seventh impulsions. In the commentaries this was rejected with the words, “That is only the elder’s own opinion.” Absorption occurs only on the fourth and fifth impulsions. It is said that after that impulsion is called fallen away because it has drawn close to the life-continuum. This was stated after examination and therefore cannot be rejected. Suppose a person runs toward a precipice: even wanting to stop, he cannot plant a foot and halt at its edge but falls over the cliff. Just so, absorption cannot occur on the sixth or seventh impulsion because it has drawn close to the life-continuum. Therefore it should be understood that absorption occurs only on the fourth or fifth impulsion.

That absorption consists of only a single mind-moment. For in seven cases there is no fixed duration: initial absorption, mundane direct knowledge, the four paths, the fruit immediately following a path, life-continuum absorption in fine-material or immaterial existence, the base of neither perception nor non-perception serving as a condition for the attainment of cessation, and fruition attainment for a practitioner emerging from cessation. Here, the fruit immediately following a path does not exceed three mind-moments; the base of neither perception nor non-perception serving as the condition for cessation does not exceed two; in fine-material and immaterial existence the life-continuum has no fixed measure; and in every other case there is only one mind. Thus absorption consists of a single mind-moment. The mind then falls into the life-continuum. Next, the life-continuum is interrupted and adverting occurs for the purpose of reviewing the absorption, followed by review of the absorption.

At this point the practitioner is “secluded from sensual pleasures, secluded from unwholesome phenomena, with applied thought and sustained thought, and with rapture and pleasure born of seclusion, enters and dwells in the first absorption.” He has thus attained the earth-kasiṇa first absorption, which has abandoned five factors, possesses five factors, has three kinds of excellence, and is endowed with ten characteristics.

§13 Explanation of “Secluded from Sensual Pleasures, Secluded from Unwholesome Phenomena” 〔CSCD §70〕

Here, “secluded from sensual pleasures” means removed from sensual pleasures, separated from them, and withdrawn from them. The word “only” (eva) here should be understood as expressing restriction. By expressing restriction, it shows that even though sensual pleasures are not present while the practitioner dwells in the first absorption, they remain the opposing side of that first absorption; and it shows that the first absorption is attained only by abandoning sensual pleasures.

How so? When the statement is restricted as “only secluded from sensual pleasures,” this becomes clear: sensual pleasures are necessarily opposed to absorption, and when they are present absorption does not occur, just as lamplight does not occur when darkness is present. Moreover, absorption is attained only by abandoning them, just as the farther shore is reached only by abandoning this shore. The restriction is made for this reason.

Someone might ask here: then why is “only” stated in the first phrase and not in the second? Can absorption be entered without seclusion from unwholesome phenomena? It should not be seen that way. The word is stated in the first phrase because absorption is the escape from sensual pleasures. Since it passes beyond the sensual sphere and opposes sensual desire, this absorption is precisely the escape from sensual pleasures. As it is said: “The escape from sensual pleasures is this, namely renunciation.” But the word “only” should also be carried over to the second phrase, as it is in the statement “Only here is there an ascetic; here is a second ascetic.” For absorption cannot be entered without seclusion from the other unwholesome phenomena called hindrances. It should therefore be understood as applying to both “only secluded from sensual pleasures” and “only secluded from unwholesome phenomena.” Further, although in these two phrases the shared term “seclusion” embraces every kind of seclusion, including seclusion by substitution of opposites and bodily seclusion, only these three should be understood here: bodily seclusion, mental seclusion, and seclusion by suppression.

The expression “sensual pleasures” should be understood as comprising two things. First are the objective sensual pleasures described in the Niddesa with such formulations as “What are objective sensual pleasures? Agreeable forms.” Second are defiled sensual pleasures, described there and in the Vibhaṅga in this way: “Desire is sensuality; lust is sensuality; the lust of desire is sensuality. Thinking is sensuality; lust is sensuality; the lust of thinking is sensuality. These are called sensual pleasures.” Accordingly, the meaning of “only secluded from sensual pleasures” is established also as “only secluded from objective sensual pleasures,” and bodily seclusion is thereby stated. The meaning of “secluded from unwholesome phenomena” is established as “secluded from defiled sensual pleasures” or “secluded from all unwholesomeness,” and mental seclusion is thereby stated. Again, because the former phrase states seclusion from objective sensual pleasures, it shows abandonment of sensual pleasure; because the latter states seclusion from defiled sensual pleasures, it shows adoption of the pleasure of renunciation. Further, precisely because seclusion from objective sensual pleasures and seclusion from defiled sensual pleasures have been stated, the two phrases should be understood as follows: the former abandons the basis of defilement, the latter the defilement; the former abandons the cause of craving, the latter the cause of delusion; the former shows purification of conduct, the latter the cultivation of inclination. This is first the method in relation to the objective-sensual-pleasure aspect of the sensual pleasures named in the expression “sensual pleasures.”

As for the defiled-sensual-pleasure aspect, sensual desire itself—differentiated in many ways as “desire,” “lust,” and so on—is intended by “sensual pleasures.” Although it is included in the unwholesome, because it is opposed to absorption, it is stated separately in the Vibhaṅga with the words, “What here is sensuality? Desire is sensuality,” and so forth. Alternatively, because it is defiled sensual pleasure, it is stated in the first phrase; because it is included in the unwholesome, it is stated in the second. And because it is differentiated in many ways, the plural “from sensual pleasures” is used rather than the singular.

Although other phenomena are also unwholesome, the Vibhaṅga mentions only the hindrances with the words, “What here are unwholesome phenomena? Sensual desire,” and so forth—in order to show that they and the absorption factors below are mutually antagonistic and mutually opposed. The meaning is that the hindrances are the antagonists of the absorption factors and only the absorption factors are their opponents, destroyers, and eliminators. Thus the Peṭaka says: concentration is the opponent of sensual desire, rapture of ill will, applied thought of sloth and torpor, pleasure of restlessness and remorse, and sustained thought of doubt.

Thus “only secluded from sensual pleasures” states seclusion by suppression of sensual desire, while “secluded from unwholesome phenomena” states seclusion by suppression of all five hindrances—though according to the method of “not counting again what has already been counted,” the former phrase concerns sensual desire and the latter the remaining hindrances. Likewise, among the three unwholesome roots, the former phrase concerns greed whose distinct object is the five cords of sensual pleasure, and the latter concerns hate and delusion whose distinct objects are grounds for harming and the like. Or, among the floods and other categories, the former concerns the flood of sensuality, the yoke of sensuality, the taint of sensuality, clinging to sensuality, the bodily tie of covetousness, and the fetter of sensual desire, while the latter concerns the remaining floods, yokes, taints, clingings, ties, and fetters. Again, the former concerns craving and the phenomena associated with it, while the latter concerns ignorance and the phenomena associated with it. Further, the former should be understood as stating seclusion by suppression of eight kinds of mind-arising associated with greed, and the latter as stating seclusion by suppression of the remaining four unwholesome mind-arisings. This completes the explanation of “only secluded from sensual pleasures, secluded from unwholesome phenomena.”

§14 Explanation of Applied Thought, Sustained Thought, Rapture, Pleasure, and “Entering and Dwelling” 〔CSCD §71–73〕

Up to this point the factors abandoned by the first absorption have been shown. Now, to show the associated factors, “with applied thought and sustained thought” and the rest are stated. Here, thinking toward is “applied thought” (vitakka), which is to say “striking.” Its characteristic is placing the mind upon the object; its function is striking and striking all around. Thus it is said that through applied thought the meditator makes the object struck by applied thought and struck all around by applied thought. Its manifestation is leading the mind to the object.

Sustained examination is “sustained thought” (vicāra), which is to say “following along.” Its characteristic is examining the object, its function is binding associated phenomena to it, and its manifestation is the uninterrupted continuity of the mind.

Although the two are not separated in some places, applied thought, in the sense of being coarser and preceding, is the mind’s initial placement, like striking a bell; sustained thought, in the sense of being subtler and investigative, is its uninterrupted continuation, like the bell’s resonance. Applied thought has arousal: when first arising, it is the mind’s vibration, like a bird flapping its wings when it wishes to rise into the air, and like a bee following a fragrance and diving toward a lotus. Sustained thought proceeds peacefully and is a state in which the mind does not vibrate excessively, like a bird that has risen into the air and spreads its wings, and like a bee that, having dived toward the lotus, circles above it. But the commentary on the Duka says: “Just as a great bird flying through the air proceeds by catching the wind with both wings and holding them steady, so applied thought occurs by placing the mind upon the object; just as it proceeds by flapping its wings to catch the wind, so sustained thought occurs by way of examination.” This account is appropriate to a case of continuous occurrence. Their distinction is evident in the first and second absorptions.

Again, suppose a person firmly holds a tarnished copper vessel with one hand and polishes it with powder, oil, and a brush in the other: the hand holding firmly is like applied thought; the hand polishing is like sustained thought. Likewise, suppose a potter turns the wheel with a stick while making a vessel: the hand pressing down is like applied thought; the hand moving back and forth is like sustained thought. Likewise, suppose a person draws a circle: the foot planted and fixed at the center is like applied thought, which places the mind; the foot turning around the outside is like sustained thought, which examines. Because this absorption occurs together with this applied thought and this sustained thought, just as a tree occurs together with flowers and fruit, the absorption is called “with applied thought and sustained thought.” But the Vibhaṅga gives a person-centered exposition with the words, “He possesses and fully possesses this applied thought and this sustained thought,” and so forth; its meaning should be understood in the same way.

“Born of seclusion”: here, seclusion is separation, meaning the departure of the hindrances. Alternatively, “seclusion” means what is secluded—that is, the group of phenomena associated with absorption and secluded from the hindrances. Thus what is born from seclusion, or born within that seclusion, is called “born of seclusion.”

“Rapture and pleasure”: here, what gladdens is “rapture” (pīti). Its characteristic is delight, its function is gladdening body and mind or pervading them, and its manifestation is elation. It is of five kinds: minor rapture, momentary rapture, showering rapture, uplifting rapture, and pervading rapture. Minor rapture can do no more than raise the hairs of the body. Momentary rapture arises moment by moment like flashes of lightning. Showering rapture repeatedly descends upon the body and disperses like waves on a seashore. Uplifting rapture is powerful and can lift the body as far as leaping into the air. Thus, on the evening of a full-moon day, the Elder Mahātissa, resident at Puṇṇavallika, went to the shrine courtyard and saw the moonlight. Facing the Great Shrine, he thought, “At such a time the four assemblies are worshiping the Great Shrine.” On the basis of the object as ordinarily seen, uplifting rapture with the Buddha as its object arose. Like a colored ball thrown onto a plastered floor, he leaped into the air, landed in the courtyard of the Great Shrine, and stood there. Likewise, in Vattakālaka village near Girikaṇḍaka Monastery, a young woman of good family also leaped into the air through powerful uplifting rapture with the Buddha as its object.

It is said that when her parents were going to the monastery at dusk to hear the Dhamma, they told her: “Daughter, you are heavily pregnant and cannot go out at an improper time. We shall dedicate the merit to you; we are going to hear the Dhamma.” With that they departed. She too wished to go but could not disobey her parents, so she remained at home. Standing in the courtyard and using the moonlight to look toward the shrine courtyard in the sky above Girikaṇḍaka Mountain, she saw the lamp offerings at the shrine, saw the four assemblies honoring it with flowers, fragrances, and the rest while circumambulating to the right, and heard the bhikkhu Saṅgha chanting together. She thought, “How fortunate are those who can go to the monastery, walk in a shrine courtyard like that, and hear such sweet Dhamma talk!” As she gazed at the shrine, which resembled a heap of pearls, uplifting rapture arose. She leaped into the air and descended from it into the shrine courtyard before her parents, worshiped the shrine, and stood listening to the Dhamma. Her parents later arrived and asked, “Daughter, by which road did you come?” She said, “I came through the air, not by a road.” Her parents said, “Daughter, those who can travel through the air are practitioners whose taints are destroyed. How did you come?” She replied, “As I stood there looking at the shrine in the moonlight, powerful rapture with the Buddha as its object arose. At that time I knew neither that I was standing nor that I was sitting. Through the sign I had acquired, I simply leaped into the air and landed in the shrine courtyard.”

Uplifting rapture is thus capable of making a person leap into the air. When pervading rapture arises, however, the whole body becomes completely filled, like a skin bag inflated and full, or like the hollow of a mountain into which a great flood of water pours.

When these five kinds of rapture are conceived and mature, they fulfill two kinds of tranquility: bodily tranquility and mental tranquility. When tranquility is conceived and matures, it fulfills two kinds of pleasure: bodily pleasure and mental pleasure. When pleasure is conceived and matures, it fulfills three kinds of concentration: momentary concentration, access concentration, and absorption concentration. Among the five kinds of rapture, the pervading rapture that grows into the root of absorption concentration and is associated with concentration is what is intended here by “rapture.”

As for the other factor, ease is “pleasure” (sukha); alternatively, because it thoroughly chews up and digs out affliction in body and mind, it is called “pleasure.” Its characteristic is gratification, its function is increasing associated phenomena, and its manifestation is aid. Although rapture and pleasure are not separated in some places, delight when obtaining a desirable object is rapture; experiencing the savor of what has been obtained is pleasure. Where there is rapture there is pleasure, but where there is pleasure there is not necessarily rapture. Rapture is included in the formations aggregate; pleasure in the feeling aggregate. Rapture is like a person exhausted in a wilderness seeing the forest’s edge and hearing water; pleasure is like entering the forest shade and drinking the water. This should be understood as describing whichever is prominent at its respective time. Because this rapture and this pleasure belong to the absorption, or because they exist in it, the absorption is called “with rapture and pleasure.”

Alternatively, rapture and pleasure together form the compound “rapture-and-pleasure,” like “Dhamma-and-Discipline” and similar compounds. Rapture and pleasure born of seclusion belong to this absorption, or exist in it; thus it is “with rapture and pleasure born of seclusion.” Just as the absorption is born of seclusion, so too are its rapture and pleasure; and because they belong to it, the whole can be expressed in one phrase, “with rapture and pleasure born of seclusion.” But the Vibhaṅga says, “This pleasure is accompanied by this rapture,” and so forth; its meaning should be understood in the same way.

“First absorption”: this expression will become clear below. “Enters” means reaches or obtains; alternatively, it means accomplishes or brings forth. But the Vibhaṅga says: “‘Enters’ is the gain, acquisition, arrival, accomplishment, touching, realization, and full possession of the first absorption.” Its meaning should be understood in the same way. “Dwells” means that, dwelling in a posture associated with the absorption and possessing the absorption as described above, the practitioner accomplishes the movement, proceeding, maintenance, living, sustenance, conduct, and dwelling of his own being. Thus the Vibhaṅga says: “‘Dwells’ means moves, proceeds, maintains, lives, sustains, conducts, and dwells; therefore it is called dwelling.”

Notes

¹ Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.

² Mind-door adverting (manodvārāvajjana): the single moment, after interruption of the life-continuum and before impulsion, in which the mind turns toward the object.

³ Impulsion (javana): the successive moments that occur within a cognitive process; this treatise gives four or five here, the last belonging to the fine-material sphere.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§15 Abandonment of the Five Hindrances and Possession of the Five Absorption Factors 〔CSCD §74〕

As for the statement “having abandoned five factors and possessing five factors”: here, “having abandoned five factors” should be understood in terms of abandoning the five hindrances—sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Because absorption does not arise unless they are abandoned, they are called its “factors of abandonment”¹. Although other unwholesome phenomena are also abandoned in the moment of absorption, only these especially obstruct absorption. A mind enticed by sensual desire through various objects cannot become concentrated on an object that is one; alternatively, a mind overcome by sensual desire cannot enter the way of practice that abandons the sensual sphere. A mind afflicted by ill will in relation to the object cannot occur in uninterrupted continuity. A mind overcome by sloth and torpor is not fit for work. A mind beset by restlessness and remorse finds no peace and wanders everywhere. A mind injured by doubt cannot mount the way of practice that accomplishes the attainment of absorption. Thus, because these especially obstruct absorption, only they are called factors of abandonment.

Applied thought places the mind on the object and sustained thought keeps it continuous; together they accomplish the mind’s exertion in nondistraction. Through the accomplishment of that exertion, rapture gladdens and pleasure increases. Then one-pointedness, supported by this placing, continuity, gladdening, and increase, evenly and rightly places that mind, together with the remaining associated phenomena, on an object that is one. Thus “possessing five factors” should be understood in terms of the arising of these five: applied thought, sustained thought, rapture, pleasure, and one-pointedness of mind. Because absorption is said to have arisen when these five have arisen, they are called its “factors of possession.” It should therefore not be thought that, apart from possession of these factors, there exists some other thing called absorption. Just as “a four-limbed army,” “fivefold music,” and “the eightfold path” are spoken of solely in dependence on their factors, so absorption too should be understood as called “five-factored” or “possessing five factors” solely in dependence on its factors.

Although these five factors are also present in the moment of access—where they are stronger than in an ordinary mind—here in absorption they are stronger than in access and have reached the character of the fine-material sphere. Here applied thought arises by placing the mind on the object in an extremely lucid mode; sustained thought arises by examining the object to an extreme degree; rapture and pleasure arise by pervading the entire body. Thus it is said: “There is no part of his whole body not pervaded by rapture and pleasure born of seclusion.” One-pointedness is likewise: it arises closely fitted to the object like the upper lid of a casket fitted onto the lower lid. This is the distinction between these factors and those in access. Although one-pointedness of mind is not listed in the phrase “with applied thought and sustained thought,” it is indeed a factor because the Vibhaṅga says: “What is absorption? It is applied thought, sustained thought, rapture, pleasure, and one-pointedness of mind.” The intention by which the Blessed One gave the summary designation is disclosed there in the Vibhaṅga.

§16 Three Excellences and Ten Characteristics 〔CSCD §75〕

As for “having three excellences and being endowed with ten characteristics”²: here, the “three excellences” concern the beginning, middle, and end; “endowed with ten characteristics” should be understood in terms of the characteristics of each of that beginning, middle, and end.

Here is the canonical text:

“Purification of the way of practice is the beginning of the first absorption; intensification of equanimity is its middle; gladdening is its end. Purification of the way of practice is the beginning of the first absorption—how many characteristics does the beginning have? The beginning has three characteristics: the mind is purified from whatever obstructs it; because it is purified, the mind enters the sign of serenity that is the middle; because it has entered, the mind leaps into it. The mind is purified from whatever obstructs it; because it is purified, the mind enters the sign of serenity that is the middle; because it has entered, the mind leaps into it—purification of the way of practice is the beginning of the first absorption, and the beginning has these three characteristics. Therefore it is said that the first absorption is excellent in the beginning and endowed with three characteristics.”

“Intensification of equanimity is the middle of the first absorption—how many characteristics does the middle have? The middle has three characteristics: equanimity toward the purified mind, equanimity toward the mind that has entered serenity, and equanimity toward the manifestation of unity. Equanimity toward the purified mind, equanimity toward the mind that has entered serenity, and equanimity toward the manifestation of unity—intensification of equanimity is the middle of the first absorption, and the middle has these three characteristics. Therefore it is said that the first absorption is excellent in the middle and endowed with three characteristics.”

“Gladdening is the end of the first absorption—how many characteristics does the end have? The end has four characteristics: gladdening in the sense that the phenomena arisen there do not exceed one another; gladdening in the sense that the faculties have a single flavor; gladdening in the sense of carrying forward the energy associated with them; and gladdening in the sense of repetition. Gladdening is the end of the first absorption, and the end has these four characteristics. Therefore it is said that the first absorption is excellent in the end and endowed with four characteristics.”

Some explain here that “purification of the way of practice” means access possessed of the requisite conditions, “intensification of equanimity” means absorption, and “gladdening” means reviewing. But because the canonical text says, “The mind that has entered unity both leaps into purification of the way of practice, is intensified by equanimity, and is gladdened by knowledge,” it should be understood that all three occur within absorption: purification of the way of practice is present by way of the approach to absorption; intensification of equanimity is present through the function of specific neutrality³; and gladdening is present through completion of the function of knowledge, which purifies the mind by accomplishing such qualities as the non-exceeding of phenomena.

How so? On the occasion when absorption arises, the group of defilements called the hindrances obstructs that absorption, and the mind is purified from them. Because it has been purified and become free from the obstruction of the hindrances, it enters the sign of serenity that is the middle. The “sign of serenity that is the middle” is evenly occurring absorption concentration itself. Immediately before it, the preceding mind tends toward that state by transformation in a single continuity; this is called entering the sign of serenity that is the middle. Because it enters in this way and tends toward that state, it is called leaping into it. Thus purification of the way of practice—which comprises the modes present in the preceding mind—should first be understood as occurring, by way of the approach, in the very moment the first absorption arises.

After the mind has been purified in this way, because nothing remains to be purified, it makes no further effort at purification. This is called “equanimity toward the purified mind.” Because it has tended toward the state of serenity and entered serenity, it makes no further effort at concentration. This is called “equanimity toward the mind that has entered serenity.” And precisely because it has entered serenity, it has abandoned association with defilements and manifests with unity, so it makes no further effort at the manifestation of unity. This is called “equanimity toward the manifestation of unity.” Intensification of equanimity should be understood in this way as occurring through the function of specific neutrality.

When equanimity is intensified in this way, the two yoked phenomena called concentration and wisdom that arise therein proceed without exceeding one another. The faculties beginning with faith, because they are liberated from the various defilements, proceed with the single flavor of liberation. There is also the energy carried forward by the practitioner, associated with this quality of non-exceeding and single flavor, and the repetition occurring in that moment. All these modes are accomplished because knowledge sees the respective danger in defilement and benefit in purification and thus gladdens, purifies, and fully purifies in each corresponding way. Hence it is said: “Gladdening should be understood as occurring through completion of the function of knowledge, which purifies the mind by accomplishing such qualities as the non-exceeding of phenomena.”

Here, because knowledge becomes manifest through equanimity—as it is said, “He regards the mind exerted in this way with equanimity; through equanimity and wisdom, the faculty of wisdom becomes dominant. Through equanimity, the mind is liberated from the various defilements; through liberation and wisdom, the faculty of wisdom becomes dominant. Because they have been liberated, those phenomena acquire a single flavor; in the sense of a single flavor, there is development”—gladdening as a function of knowledge is said to be the end.

Now, in “attained the first absorption—the earth kasiṇa”: it is “first” according to the order of enumeration and also “first” because it arises first. It is called “absorption” because it contemplates the object or because it burns up opposing phenomena. The disk of earth is called “earth kasiṇa” in the sense of “whole”; the sign obtained in dependence on it is also called earth kasiṇa, as is the absorption obtained on the earth-kasiṇa sign. Here, absorption should be understood as “earth kasiṇa” in this sense. It is with reference to this that the words “attained the first absorption—the earth kasiṇa” were spoken.

Notes

¹ Factors of abandonment and factors of possession (pahānaṅga · samannāgataṅga): abandonment of the five hindrances constitutes the factors of abandonment; the arising of the five absorption factors constitutes the factors of possession.

² Three excellences and ten characteristics (tividha-kalyāṇa · dasa-lakkhaṇa-sampanna): three excellences in beginning, middle, and end; three characteristics at the beginning, three at the middle, and four at the end, making ten.

³ Specific neutrality (tatramajjhattupekkhā): one of ten kinds of equanimity; the list and explanation occur in this chapter’s section on the third absorption.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§17 Making Concentration Last 〔CSCD §76〕

After attaining the first absorption in this way, the meditator should apprehend the modes¹ like a hair-shooter and like a cook. Suppose a highly skilled archer practices shooting a hair. On the occasion when he strikes it, he apprehends the mode of the stance, bow, bowstring, and arrow: “Standing in this way, holding the bow this way, the string this way, and the arrow this way, I struck the hair.” From then on he accomplishes those same modes and strikes the hair without missing. Just so, the meditator should apprehend suitable modes of food and the rest: “Having eaten this kind of food, associated with this kind of person, in this lodging, in this posture, and at this time, I attained this absorption.” Thus, even if that absorption is lost, he can accomplish those modes and bring it forth again; or, while it is still unfamiliar, he can familiarize it and enter absorption repeatedly.

Again, suppose a skillful cook serving a master observes which dishes the master likes to eat. From then on the cook serves only such dishes and receives payment. Just so, by apprehending the modes of food and the rest at the moment of attainment and accomplishing them, this meditator can repeatedly obtain absorption whenever it is lost. He should therefore apprehend the modes like a hair-shooter and like a cook. The Blessed One also spoke this discourse:

“Bhikkhus, suppose a wise, capable, skillful cook served a king or royal minister with many kinds of soup: predominantly sour, predominantly bitter, predominantly pungent, predominantly sweet, alkaline, non-alkaline, salty, and unsalted. Bhikkhus, that wise, capable, skillful cook apprehends the sign of his master: ‘Today my master likes this soup,’ or ‘he reaches for this one,’ or ‘he takes much of this one,’ or ‘he praises this one’; ‘today my master likes predominantly sour soup,’ or ‘he reaches for the sour one,’ or ‘he takes much of the sour one,’ or ‘he praises the sour one’ … up to … or ‘he praises the unsalted one.’ Bhikkhus, that wise, capable, skillful cook receives clothing, wages, and gifts. Why is that? Because that wise, capable, skillful cook apprehends the sign of his master. Just so, bhikkhus, here a wise, capable, skillful bhikkhu dwells contemplating the body in the body … up to … contemplating feelings in feelings … mind in mind … phenomena in phenomena, ardent, clearly comprehending, and mindful, having subdued covetousness and grief concerning the world. As he dwells contemplating phenomena in phenomena, his mind becomes concentrated, subsidiary defilements are abandoned, and he apprehends that sign. Bhikkhus, that wise, capable, skillful bhikkhu obtains a pleasant abiding in this very life and obtains mindfulness and clear comprehension. Why is that? Because that wise, capable, skillful bhikkhu apprehends the sign of his own mind.”

When, having apprehended the sign, the meditator again accomplishes those modes, he accomplishes only absorption, not duration. Duration comes from thoroughly purifying the phenomena that obstruct concentration. If a bhikkhu enters absorption without thoroughly suppressing sensual desire by contemplating the dangers of sensual pleasures and the rest, without thoroughly stilling bodily rigidity through bodily tranquility, without thoroughly dispelling sloth and torpor by attending to the element of initiation and the rest, without thoroughly uprooting restlessness and remorse by attending to the sign of serenity and the rest, and without thoroughly purifying the other phenomena obstructing concentration, he emerges quickly, like a bee entering an unclean hive or a king entering an unclean park. Conversely, if he enters absorption only after thoroughly purifying the phenomena obstructing concentration, he remains in attainment throughout the day, like a bee entering a thoroughly cleaned hive or a king entering an utterly clean park. Thus the ancient teachers said:

　　Dispel desire for sensual pleasures and ill will;
　　dispel restlessness, sleepiness, and doubt as the fifth.
　　With a mind gladdened by what is born of seclusion,
　　he delights there like a king entered into a purified inner palace.²

A practitioner who wants concentration to last should therefore enter absorption only after purifying the obstructing phenomena. Further, to enlarge the development of the mind, the counterpart sign (paṭibhāganimitta)³ that has been obtained should be enlarged. It can be enlarged on two planes: access or absorption. It can be enlarged upon reaching access and also upon reaching absorption, but it must certainly be enlarged on one of them. Thus it is said: “The counterpart sign that has been obtained should be enlarged.”

§18 The Method of Enlarging the Counterpart Sign 〔CSCD §77〕

Here the method of enlargement is as follows. The meditator should not enlarge the sign in the manner of enlarging a bowl, a cake, a portion of rice, a creeper, or cloth. Instead, suppose a farmer marks the boundary of the field to be plowed with a plow and plows within the marked boundary, or bhikkhus first mark the signs when establishing a boundary and only then establish it. Just so, with respect to the sign he has obtained, the meditator first marks off in the mind a measure of one finger, two fingers, three fingers, then four fingers, and enlarges it according to the measure marked off. It should not be enlarged without first marking the boundary. Thereafter he enlarges it according to a boundary of a span, a cubit, a porch, a dwelling, or the monastery boundary; then according to a village, town, district, country, or ocean boundary; then according to the boundary of the world-system⁴, or after marking a boundary even farther than that.

Suppose young geese, from the time their wings develop, first fly short distances and, practicing in this way, gradually fly as far as the sun and moon. Just so, a bhikkhu marks off and enlarges the sign by the method already described, until it reaches the boundary of the world-system or even farther. Thereafter, wherever the sign has been enlarged, it spreads over the earth’s high and low places, rivers, difficult cliffs, and rough ground like an ox hide stretched flat with a hundred stakes.

A beginner who has obtained the first absorption on that sign should enter it often and should not review it often. For a practitioner who reviews it often has absorption factors that manifest coarsely and weakly. When the factors manifest in this way, they become the condition for his striving upward. Striving upward from an absorption not yet mastered, he both loses the first absorption already obtained and fails to reach the second. Thus the Blessed One said:

“Bhikkhus, suppose a mountain cow were foolish, unintelligent, ignorant of the terrain, and unskilled in walking on rugged mountains. She might think: ‘Why should I not go in a direction never visited, eat grass never eaten, and drink water never drunk?’ Before planting the forefoot securely, she lifts the hindfoot. She neither reaches the direction never visited, nor eats the grass never eaten, nor drinks the water never drunk. And she cannot safely return to the place where she first thought, ‘Why should I not go to a place never visited … up to … drink water never drunk?’ Why is that? Precisely because that mountain cow is foolish, unintelligent, ignorant of the terrain, and unskilled in walking on rugged mountains. Just so, bhikkhus, here a bhikkhu is foolish, unintelligent, ignorant of the terrain, and unskilled in being secluded from sensual pleasures … up to … entering and dwelling in the first absorption. He does not practice that sign, develop it, or cultivate it often, nor establish himself thoroughly in it, yet he thinks: ‘Why should I not, with the stilling of applied and sustained thought … up to … enter and dwell in the second absorption?’ He cannot, with the stilling of applied and sustained thought … up to … enter and dwell in the second absorption. He then thinks: ‘Why should I not, secluded from sensual pleasures … up to … enter and dwell in the first absorption?’ But he cannot, secluded from sensual pleasures … up to … enter and dwell in the first absorption either. Bhikkhus, this is called a bhikkhu who has fallen short on both sides and lost on both sides, like that mountain cow who is foolish, unintelligent, ignorant of the terrain, and unskilled in walking on rugged mountains.”

Therefore the meditator should first develop mastery of that first absorption in five modes.

§19 Five Masteries—Master the First Absorption before Ascending 〔CSCD §78〕

The five masteries (pañca vasiyo) here are mastery in adverting, mastery in entering, mastery in sustaining, mastery in emerging, and mastery in reviewing. Adverting to the first absorption at any desired place, at any desired time, and for any desired duration, without sluggishness in adverting, is mastery in adverting. Entering the first absorption at any desired place … up to … without sluggishness in entering is mastery in entering. The remaining masteries should be expanded in detail in the same way.

The explanation of the meaning here is as follows. After emerging from the first absorption, when the meditator first adverts to applied thought, adverting arises after the life-continuum (bhavaṅga)⁵ has been interrupted. Immediately after adverting, four or five impulsions (javana)⁶ run with applied thought as object. Then there are two life-continuum moments, followed by adverting with sustained thought as object, and impulsions occur by the method already described. When he can direct the mind successively to the five absorption factors in this way, his mastery in adverting is accomplished. Mastery at this summit appears in the Blessed One’s display of the Twin Marvel, or at comparable moments in others. There is no faster mastery in adverting.

The ability to enter absorption as swiftly as Venerable Mahāmoggallāna did when subduing the nāga kings Nanda and Upananda is called mastery in entering.

The ability to sustain concentration for as short a time as one finger-snap or ten finger-snaps is called mastery in sustaining. Likewise, the ability to emerge swiftly is called mastery in emerging. The story of the Elder Buddharakkhita is suitable for illustrating these two.

Eight years after his higher ordination, this venerable was at Therambatthala, seated among thirty thousand practitioners possessing direct knowledge who had come to attend the sick Elder Mahārohaṇagutta. He saw the garuḍa king swooping from the sky, intending to seize the nāga king who was offering rice gruel to the elder. In that very instant, he created a mountain and, grasping the nāga king by the arm, entered the mountain. The garuḍa king struck the mountain and flew away. The great elder said, “Friends! Had Buddharakkhita not been here, we would all have incurred reproach.”

As for mastery in reviewing, it has already been explained under mastery in adverting. For the impulsions immediately following adverting there are precisely reviewing impulsions.

Notes

¹ Mode (ākāra): the manner in which a thing manifests; here, all the conditions present when concentration was attained, such as food, persons, lodging, and posture.

² “Inner palace” may alternatively be read as “a purified place.” The present edition takes “inner palace,” agreeing with the simile of the “king” in the verse.

³ Counterpart sign (paṭibhāganimitta): the sign that appears as though breaking out from the learning sign; it has neither color nor shape. Its distinction from the learning sign appears in this chapter’s section on the method of development.

⁴ Boundary of the world-system (cakkavāḷa-pariccheda): the outer boundary of one world-system, here the farthest extent to which the sign may be enlarged.

⁵ Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.

⁶ Impulsion (javana): the successive moments that occur within a cognitive process; this treatise gives four or five here, the last belonging to the fine-material sphere.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§20 The Second Absorption—Abandoning Applied and Sustained Thought, Gaining Inner Purity and Unification 〔CSCD §79–81〕

After gaining mastery in these five masteries, the meditator emerges from the mastered first absorption and sees its defects: “The hindrances, the enemies of this attainment, are still near, and its factors are weak because applied thought and sustained thought are coarse.” He then attends to the second absorption as peaceful, removes attachment to the first absorption, and should strive to attain the second. Thereafter, when he has emerged from the first absorption and reviews the absorption factors with mindfulness and clear comprehension, applied and sustained thought appear coarse, while rapture, pleasure, and one-pointedness of mind appear peaceful. Then, to abandon the coarse factors and obtain the peaceful factors, he attends again and again to that same sign as “earth, earth.” Thinking, “Now the second absorption will arise,” he interrupts the life-continuum¹, and mind-door adverting² arises with that same earth kasiṇa as object. Thereafter, four or five impulsions run upon that same object. The last is of the fine-material sphere and belongs to the second absorption; all the others are of the sensual sphere in the way already described.

At this point, with the stilling of applied and sustained thought, he enters and dwells in the second absorption, which has inner purity (sampasādana)³, unification of mind (cetaso ekodibhāva), is without applied thought and without sustained thought, and has rapture and pleasure born of concentration. He has thus attained the second absorption of the earth kasiṇa, which has abandoned two factors, possesses three factors, has three excellences, and is endowed with ten characteristics⁴.

Here, “with the stilling of applied and sustained thought” means the stilling and surmounting of these two—applied thought and sustained thought—that is, their nonmanifestation at the moment of the second absorption. Although this does not mean that every phenomenon of the first absorption is absent in the second—for the contact and other phenomena in the first absorption are of one kind, while those here are of another—the phrase “with the stilling of applied and sustained thought” is used to show that the absorptions following the first, beginning with the second, are attained by successively surmounting each coarse factor. This is how it should be understood.

“Inner” here means within oneself. The Vibhaṅga says only “inner, individually.” Since what is meant is within oneself, the sense here is that it arises in oneself and is produced in one’s own continuity. “Purity” (sampasādana)—what is called “purity” is faith (saddhā). Because absorption is associated with purity, the absorption too is called purity, just as cloth is called blue because it is associated with blue color. Alternatively, because that absorption possesses purity and clarifies the mind through the stilling of the disturbance of applied and sustained thought, it is also called purity. Under this interpretation, the words should be connected as “purity of mind.” Under the former interpretation, the words “of mind” should instead be connected with “unification.”

Here the connection of meaning is as follows. Because it “arises as one,” it is “unification” (ekodi): since it is not overrun by applied and sustained thought, it arises as foremost and supreme. In the world too, what is supreme is called “one.” Alternatively, because it is separated from applied and sustained thought, it arises alone, without a companion; it may also be described in this way. Or, because it “causes the associated phenomena to arise,” it is the “arouser” (udi), meaning that it raises them up. It is “one” in the sense of being supreme and is also an “arouser”; hence it is “unification”—a designation for concentration. Thus this second absorption develops and increases that unification and is therefore “the state of unification.” Since this unification belongs to the mind, not to a being and not to a life-self, the phrase “unification of mind” is used.

〔Question:〕 Faith is also present in the first absorption, and so is this concentration called “unification.” Why, then, are “purity and unification of mind” spoken of only here? 〔Answer:〕 It is said in reply: the first absorption, disturbed by applied and sustained thought, is not very clear, like water churned by waves. Therefore, although faith is present, it is not called “purity.” Precisely because it is not very clear, concentration there is also not very evident and so is not called “unification.” In this absorption, however, faith gains an opportunity and becomes strong because there is no obstruction from applied and sustained thought; and concentration becomes evident precisely because it has gained the companionship of strong faith. Thus these expressions are used only here. This is how it should be understood. The Vibhaṅga says only this much: “Purity is faith, believing, confidence, and complete clarity; unification of mind is the stability of mind … up to … right concentration.” This explanation of meaning does not conflict with what is said there but, on the contrary, agrees and accords with it. This is how it should be understood.

“Without applied thought, without sustained thought”—because applied thought has been abandoned through development and does not exist in this absorption, or for this absorption, it is “without applied thought.” “Without sustained thought” should be understood in the same way. The Vibhaṅga also says: “Thus this applied thought and this sustained thought are quieted, calmed, stilled, set, vanished, suppressed, fully suppressed, dried up, fully dried up, and brought to an end; therefore it is called without applied thought and without sustained thought.”

Here someone asks: “Is this meaning not already established by the phrase ‘with the stilling of applied and sustained thought’? Why, then, is ‘without applied thought and without sustained thought’ said again?” The reply is: this meaning has indeed already been established, but that phrase is not intended to show this meaning. Did we not say that “with the stilling of applied and sustained thought” was spoken to show that the absorptions following the first, beginning with the second, are attained by successively surmounting each coarse factor?

Furthermore, this second absorption has “purity” because applied and sustained thought have been stilled, not because the turbidity of the defilements has been stilled. Its “unification” is likewise due to the stilling of applied and sustained thought, not, as in access absorption, to the abandonment of the hindrances, nor, as in the first absorption, to the manifestation of the factors. Thus the phrase discloses the cause of purity and unification. Likewise, this absorption is “without applied thought and without sustained thought” because applied and sustained thought have been stilled, not merely because they are absent as in the third and fourth absorptions or in eye-consciousness and the rest. Thus the phrase discloses the cause of the state of being without applied and sustained thought, rather than merely disclosing their absence. The words “without applied thought and without sustained thought,” however, disclose only the absence of applied and sustained thought. Therefore, even after the former phrase has been spoken, the latter must still be spoken.

“Born of concentration” means born from the concentration of the first absorption or from the associated concentration. Although the first absorption too is born from associated concentration, only this concentration deserves to be called “concentration,” because, being free from the disturbance of applied and sustained thought, it is exceedingly unmoving and exceedingly clear. Thus, to praise it, “born of concentration” is said only here. “Rapture and pleasure” have already been explained in the manner stated.

“Second”—it is second according to the numerical sequence; and because the meditator enters this second absorption, it is second. As for the statement “having abandoned two factors and possessing three factors,” the abandonment of two factors should be understood through the abandonment of applied and sustained thought. Unlike the hindrances of the first absorption, which are abandoned at the moment of access, applied and sustained thought are not abandoned in this way for the second absorption. Only at the moment of absorption does it arise apart from them; hence those two are called its “factors of abandonment.” Possession of three factors should be understood through the arising of rapture, pleasure, and one-pointedness of mind. Therefore the Vibhaṅga statement “What is absorption? It is purity, rapture, pleasure, and one-pointedness of mind” is a figurative expression intended to show absorption together with its accessory. But apart from purity, in terms of the factors that have reached the defining character of absorption, this absorption has only three factors. As it is said: “What is the three-factored absorption at that time? It is rapture, pleasure, and one-pointedness of mind.” The rest is as stated for the first absorption.

Notes

¹ Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.

² Mind-door adverting (manodvārāvajjana): the moment after interruption of the life-continuum and before impulsion in which the mind turns toward the object.

³ Inner purity (sampasādana) and unification of mind (cetaso ekodibhāva): two features marked by the stock formula for the second absorption. The treatise explains the former as faith and the latter as “arising as one.” Strictly speaking, however, the absorption factors exclude inner purity and comprise only rapture, pleasure, and one-pointedness of mind, as the treatise itself makes explicit at the end of §20; the passage below explains this in detail.

⁴ The explanation of three excellences and endowment with ten characteristics appears in this chapter’s unit on the excellent qualities of the first absorption; all subsequent absorptions follow the same pattern.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§21 The Third Absorption (I)—Explanation of “Fading Away of Rapture” 〔CSCD §82–83〕

Having attained the second absorption in this way, the meditator develops mastery over it in the five modes already described. He then emerges from the mastered second absorption and sees its defects: “Applied and sustained thought, the enemies of this attainment, are still near; and its factors are weak because rapture is coarse, as stated in the words, ‘Whatever rapture is there, whatever uplifting of the mind—because of this it is called coarse.’” He then attends to the third absorption as peaceful, removes attachment to the second absorption, and should strive to attain the third. Thereafter, when he has emerged from the second absorption and reviews the absorption factors with mindfulness and clear comprehension, rapture appears coarse, while pleasure and one-pointedness appear peaceful. Then, to abandon the coarse factor and obtain the peaceful factors, he attends again and again to that same sign as “earth, earth.” Thinking, “Now the third absorption will arise,” he interrupts the life-continuum¹, and mind-door adverting² arises with that same earth kasiṇa as object. Thereafter, four or five impulsions run upon that same object. The last is of the fine-material sphere and belongs to the third absorption; the others are of the sensual sphere in the manner already described. At this point, “with the fading-away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body—that of which the noble ones declare, ‘Equanimous and mindful, he dwells in pleasure’—and he enters and dwells in the third absorption.” He has thus attained the third absorption of the earth kasiṇa, which has abandoned one factor, possesses two factors, has three excellences, and is endowed with ten characteristics.

Here, “with the fading-away of rapture”—fading-away (virāgo) means revulsion toward the kind of rapture already described, or its surmounting. The word “and” between the two expressions has a combining sense: it may combine “stilling,” or it may combine “the stilling of applied and sustained thought.” When it combines only “stilling,” the words should be connected thus: “with the fading-away of rapture, and moreover with the stilling [of rapture].” Under this connection, fading-away has the sense of revulsion, so the meaning should be understood as “through revulsion toward and stilling of rapture.” When it combines “the stilling of applied and sustained thought,” the words should be connected thus: “with the fading-away of rapture, and moreover with the stilling of applied and sustained thought.” Under this connection, fading-away has the sense of surmounting, so the meaning should be understood as “through the surmounting of rapture and the stilling of applied and sustained thought.”

Applied and sustained thought were of course already stilled in the second absorption, but they are mentioned in this way both to show the path to this absorption and to praise it. For when “with the stilling of applied and sustained thought” is said, it becomes known that the stilling of applied and sustained thought must be the path to this absorption. Again, just as at the third noble path identity view and the rest are not abandoned for the first time there, yet the words “through the abandonment of the five lower fetters” are used—speaking of the abandonment in this way is praise and arouses exertion in those striving for attainment—so too applied and sustained thought are not first stilled here, yet speaking of their stilling is praise. Hence the meaning given is “through the surmounting of rapture and the stilling of applied and sustained thought.”

§22 The Third Absorption (II)—Ten Kinds of Equanimity 〔CSCD §84〕

“And he dwells in equanimity”—here, because it “looks upon phenomena as they arise,” it is equanimity (upekkhā). The meaning is that it looks evenly and does not look with partiality. Because a person possessing the third absorption is endowed with that lucid, ample, and steadfast equanimity, he is called “equanimous.”

Equanimity is of ten kinds: six-factored equanimity, divine-abode equanimity, awakening-factor equanimity, energy equanimity, equanimity about formations, equanimous feeling, insight equanimity, specific neutrality, absorption equanimity, and purification equanimity.³

The equanimity occurring in the passage “Bhikkhus, here a bhikkhu, having seen a form with the eye, is neither glad nor sad but dwells in equanimity, mindful and clearly comprehending”—the mode in which an arahant, when agreeable and disagreeable objects of the six kinds come into range at the six doors, does not depart from the naturally purified state—is called six-factored equanimity.

The equanimity occurring in the passage “He dwells pervading one direction with a mind accompanied by equanimity”—the mode of neutrality toward beings—is called divine-abode equanimity.⁴

The equanimity occurring in the passage “He develops the awakening factor of equanimity, dependent on seclusion”—the mode of neutrality toward co-arisen phenomena—is called awakening-factor equanimity.

The equanimity occurring in the passage “From time to time he attends to the sign of equanimity”—energy that is neither overexerted nor overly slack—is called energy equanimity.

The equanimity occurring in the passage “How many kinds of equanimity about formations arise by way of serenity? How many kinds of equanimity about formations arise by way of insight? Eight kinds arise by way of serenity; ten kinds arise by way of insight”—neutrality toward grasping when, after discerning the hindrances and the rest, the mind comes to a stand—is called equanimity about formations.

The equanimity occurring in the passage “At that time a wholesome mind of the sensual sphere arises, accompanied by equanimity”—the feeling called neither-painful-nor-pleasant—is called equanimous feeling.

The equanimity occurring in the passage “Whatever exists, whatever has come to be, he abandons it and obtains equanimity”—neutrality in examination—is called insight equanimity.

The equanimity that occurs among the “or-whatever” phenomena beginning with desire and has the nature of bearing co-arisen phenomena evenly is called specific neutrality.

The equanimity occurring in the passage “and he dwells in equanimity”—the equanimity that produces no partiality even toward that supreme pleasure—is called absorption equanimity.

The equanimity occurring in the passage “the fourth absorption whose mindfulness is purified by equanimity”—equanimity purified of all opposing phenomena and inactive even toward the stilling of those opposing phenomena—is called purification equanimity.

Among these, six-factored equanimity, divine-abode equanimity, awakening-factor equanimity, specific neutrality, absorption equanimity, and purification equanimity are identical in meaning: they are specific neutrality. Their division comes from the differences in their respective states, just as the same being may be differentiated as a boy, a youth, an elder, a general, or a king. Therefore, wherever six-factored equanimity is present, awakening-factor equanimity and the rest are not; and wherever awakening-factor equanimity is present, six-factored equanimity and the rest are not. This is how it should be understood.

Just as those kinds of equanimity are identical in meaning, so too are equanimity about formations and insight equanimity. They are simply wisdom, divided in two according to function. Suppose that in the evening a man takes a goat-foot stick and searches for a snake that has entered the house. Seeing it coiled in the chaff store, he looks to determine whether it really is a snake. Once he sees the three curving marks and no longer doubts, he becomes neutral toward the examination “snake or not a snake.” Just so, after a practitioner who has begun insight sees the three characteristics⁵ through insight knowledge, neutrality arises toward examining the impermanence and the rest of formations; this is called insight equanimity. Suppose, further, that the man firmly seizes the snake with the goat-foot stick and thinks only, “How can I release this snake without hurting it and without letting it bite me?” Seeking solely a way to release it, he becomes neutral toward grasping. Just so, having seen the three characteristics and seeing the three kinds of existence as though burning, the practitioner becomes neutral toward grasping formations; this is called equanimity about formations. Thus, when insight equanimity is established, equanimity about formations is established as well. This wisdom is divided in two by the function called neutrality in examination and grasping. Energy equanimity and equanimous feeling, however, differ in meaning from each other and from all the remaining kinds of equanimity.

Thus, among these kinds of equanimity, absorption equanimity is intended here. Its characteristic is neutrality, its function is nonattention, its manifestation is inactivity, and its proximate cause is the fading-away of rapture. Here someone asks: Is this absorption equanimity not simply specific neutrality in meaning? And specific neutrality is present in the first and second absorptions too. Should not the phrase “and he dwells in equanimity” therefore have been stated there as well? Why was it not stated? 〔Answer:〕 Because its function is not evident. Its function is not evident there because it is overwhelmed by applied thought and the rest. Here, however, because it is not overwhelmed by applied thought, sustained thought, and rapture, it is as though it has raised its head and its function has become evident. Therefore it is stated.

　　The explanation of the phrase “and he dwells in equanimity”

　　is now complete in every respect.

§23 The Third Absorption (III)—Mindfulness, Clear Comprehension, and the Declaration of the Noble Ones 〔CSCD §85–86〕

Now, as to “mindful and clearly comprehending”: here, because he “remembers,” he is “mindful” (sato); because he “clearly comprehends,” he is “clearly comprehending” (sampajāno). Mindfulness and clear comprehension are expressed here in terms of a person. Of these, mindfulness has remembering as its characteristic, non-forgetting as its function, and guarding as its manifestation; clear comprehension has nondelusion as its characteristic, investigation as its function, and discrimination as its manifestation.

Although mindfulness and clear comprehension are also present in the preceding absorptions—for a person who has lost mindfulness and lacks clear comprehension cannot attain even access, much less absorption—the movement of mind in those absorptions is easy, like a person walking on the ground, because those absorptions are coarse; hence the function of mindfulness and clear comprehension is not evident there. This absorption, however, is subtle because the coarse factors have been abandoned, and the movement of mind must be entirely governed by the function of mindfulness and clear comprehension, like a person walking on a razor’s edge. Thus they are mentioned only here. There is a further reason. A nursing calf, when led away from the cow, returns to her if it is not watched. Just so, the pleasure of the third absorption has been led away from rapture; if it is not watched under the guard of mindfulness and clear comprehension, it will return to rapture and become associated with it. Moreover, beings become attached to pleasure, and this pleasure is exceedingly sweet, for no pleasure surpasses it. Here, however, through the power of mindfulness and clear comprehension, there is no attachment to pleasure; it could not be otherwise. To show this special meaning, these are mentioned only here. This is how it should be understood.

Now, as to “experiences pleasure with the body”: a person possessing the third absorption certainly has no advertence toward “experiencing pleasure.” Nevertheless, his pleasure is associated with the mental body; or, because his material body is pervaded by the exceedingly excellent materiality produced by the pleasure associated with the mental body, and because it is pervaded in this way he experiences pleasure even after emerging from absorption. To show this meaning, the author therefore says “experiences pleasure with the body.”

Now, as to “that of which the noble ones declare, ‘Equanimous and mindful, he dwells in pleasure’”: because of that absorption and on account of that absorption, the noble ones beginning with the Buddhas proclaim, teach, designate, establish, disclose, analyze, elucidate, and clarify the person possessing the third absorption—the meaning is that they praise him. What do they praise? “Equanimous and mindful, he dwells in pleasure.” “He enters and dwells in that third absorption”—this is how the words should be connected here.

Why, then, do they praise him in this way? Because he is worthy of praise. Even in the third absorption, with its exceedingly sweet pleasure that has reached the summit of pleasure, he remains equanimous and is not pulled along by attachment to the pleasure there. His mindfulness is so manifest that rapture does not arise, and thus he is “mindful.” And because he experiences with the mental body the undefiled pleasure cherished by the noble ones and enjoyed only by them, he is worthy of praise. Thus, because he is worthy of praise, the noble ones disclose the qualities that are the grounds for praise and praise him in the words “Equanimous and mindful, he dwells in pleasure.” This is how it should be understood.

“Third”—it is third according to the numerical sequence; and because the meditator enters this third absorption, it is third. As for the statement “having abandoned one factor and possessing two factors,” the abandonment of one factor should be understood through the abandonment of rapture. Like applied and sustained thought in the second absorption, this rapture is abandoned only at the moment of absorption; hence it is called this third absorption’s “factor of abandonment.”⁶ Possession of two factors should be understood through the arising of pleasure and one-pointedness of mind. Therefore the Vibhaṅga statement “What is absorption? It is equanimity, mindfulness, clear comprehension, pleasure, and one-pointedness of mind” is a figurative expression intended to show absorption together with its accessories. But apart from equanimity, mindfulness, and clear comprehension, in terms of the factors that have reached the defining character of absorption, this absorption has only two factors. As it is said: “What is the two-factored absorption at that time? It is pleasure and one-pointedness of mind.” The rest is as stated for the first absorption.

Notes

¹ Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.

² Mind-door adverting (manodvārāvajjana): the moment after interruption of the life-continuum and before impulsion in which the mind turns toward the object.

³ Equanimity about formations and insight equanimity among the ten kinds of equanimity presuppose insight knowledge and are developed in the chapters on wisdom; purification equanimity is explained in this chapter’s unit on the fourth absorption and the fivefold system.

⁴ The divine abodes—loving-kindness, compassion, appreciative joy, and equanimity—are developed in Chapter 9; the present list of ten kinds of equanimity gives only the name.

⁵ Three characteristics (ti-lakkhaṇa): impermanence, suffering, and not-self, the characteristics seen by insight knowledge; they are developed in the chapters on wisdom.

⁶ The working base has the negative form in this sentence. The two parallel constructions in the passages on the second and fourth absorptions both have the affirmative form, while the negative reading conflicts with the meaning of a factor of abandonment. The present rendering follows the affirmative reading established by the three parallel passages; the working base remains unchanged.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§24 The Fourth Absorption—Abandoning Pleasure, Purity of Mindfulness through Equanimity 〔CSCD §87–89〕

Having attained the third absorption in this way, the meditator develops mastery over it in the five modes already described. He then emerges from the mastered third absorption and sees its defects: “Rapture, the enemy of this attainment, is still near; and its factors are weak because pleasure is coarse, as stated in the words, ‘Whatever advertence of mind there is as “pleasure”—because of this it is called coarse.’” He then attends to the fourth absorption as peaceful, removes attachment to the third absorption, and should strive to attain the fourth. Thereafter, when he has emerged from the third absorption and reviews the absorption factors with mindfulness and clear comprehension, the pleasure called mental joy¹ appears coarse, while equanimous feeling and one-pointedness of mind appear peaceful. Then, to abandon the coarse factor and obtain the peaceful factors, he attends again and again to that same sign as “earth, earth.” Thinking, “Now the fourth absorption will arise,” he interrupts the life-continuum², and mind-door adverting³ arises with that same earth kasiṇa as object. Thereafter, four or five impulsions arise upon that same object. The last is of the fine-material sphere and belongs to the fourth absorption; all the others are of the sensual sphere in the way already described. But there is this distinction here: pleasant feeling cannot serve as a repetition condition for neither-painful-nor-pleasant feeling, while neither-painful-nor-pleasant feeling must arise in the fourth absorption; therefore those impulsions are associated with equanimous feeling. Precisely because they are associated with equanimity, rapture also fades away here. At this point, “with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth absorption, which is neither painful nor pleasant and has purity of mindfulness through equanimity⁴.” He has thus attained the fourth absorption of the earth kasiṇa, which has abandoned one factor, possesses two factors, has three excellences, and is endowed with ten characteristics.

Here, “with the abandoning of pleasure and pain” means the abandoning of bodily pleasure and bodily pain. “Previously”—that means previously, not at the moment of the fourth absorption. “With the disappearance of joy and grief” means that these two, mental pleasure and mental pain, also disappeared previously; the word “disappearance” means abandonment.

When, then, are they abandoned? At the moments of access to the four absorptions. Joy is abandoned only at the moment of access to the fourth absorption; pain, grief, and pleasure are abandoned respectively at the moments of access to the first, second, and third absorptions. Thus, although pleasure, pain, joy, and grief are not stated here in the order in which they are abandoned but in the order in which the faculties are enumerated in the Analysis of the Faculties, their abandonment should be understood in this way.

〔Question:〕 If they are abandoned at the moment of access to each respective absorption, why do the discourses say that their cessation occurs only within the absorptions? “Where does the arisen pain faculty cease without remainder? Bhikkhus, here a bhikkhu, secluded from sensual pleasures … up to … enters and dwells in the first absorption. Here the arisen pain faculty ceases without remainder. Where do the arisen grief faculty, pleasure faculty, and joy faculty cease without remainder? Bhikkhus, here a bhikkhu, with the abandoning of pleasure … up to … enters and dwells in the fourth absorption. Here the arisen joy faculty ceases without remainder.” 〔Answer:〕 Because that is a surpassing cessation. In the first absorption and the rest their cessation is surpassing, not mere cessation; at the moment of access there is mere cessation, not surpassing cessation.

For although the pain faculty has ceased in access to the first absorption under a different adverting, it may arise again through the contact of gadflies, mosquitoes, and the like, or through the discomfort of an uneven seat; within absorption it can never arise. Or, although it has ceased in access, it has not ceased well, because it has not yet been destroyed by its opposing phenomenon. Within absorption, however, the entire body is steeped in pleasure through the pervasion of rapture, and in a body steeped in pleasure the pain faculty has ceased well because it has been destroyed by its opposing phenomenon. Likewise, although the grief faculty has been abandoned in access to the second absorption under a different adverting, it arises when bodily fatigue and mental distress conditioned by applied and sustained thought are present and does not arise when applied and sustained thought are absent. It arises where applied and sustained thought are present, and they have not yet been abandoned in access to the second absorption; therefore grief may still arise there. Within the second absorption it can never arise, because its condition has been abandoned. Likewise, although the pleasure faculty has been abandoned in access to the third absorption, it may still arise in a person whose body is pervaded by the excellent materiality produced by rapture; within the third absorption it can never arise because rapture, the condition for pleasure, has completely ceased there. Likewise, although the joy faculty has been abandoned in access to the fourth absorption, it may still arise because it remains near, because equanimity has not reached absorption, and because it has not been rightly surmounted; within the fourth absorption it can never arise. Precisely for this reason “without remainder” is used at each place: “Here the arisen pain faculty ceases without remainder.”

Here someone asks: “Since these feelings have already been abandoned in access to their respective absorptions, why are they gathered together here?” 〔Answer:〕 To make the intended feeling easy to apprehend. The neither-painful-nor-pleasant feeling spoken of here is subtle and difficult to know, and it cannot easily be apprehended. Suppose a fierce ox cannot be caught however it is approached. To catch it easily, a herdsman gathers all the cattle into a single pen, then leads them out in turn. When that ox comes in sequence, he says, “That is the animal—catch it,” and so it too is caught. Just so, the Blessed One gathered all these feelings together to make the intended feeling easy to apprehend. After they have been displayed together in this way, it becomes possible to apprehend that whatever is neither pleasure nor pain, neither joy nor grief, is neither-painful-nor-pleasant feeling.

Further, it should be understood that these feelings are also stated to show the conditions for the mind-liberation that is neither painful nor pleasant. The abandoning of pain and the rest are its conditions. As it is said: “Friends, there are four conditions for attaining the mind-liberation that is neither painful nor pleasant. Here, friends, a bhikkhu, with the abandoning of pleasure … up to … enters and dwells in the fourth absorption. Friends, these are the four conditions for attaining the mind-liberation that is neither painful nor pleasant.”

Or, just as identity view and the rest, though abandoned elsewhere, are spoken of as abandoned at the third path in order to praise it, so too it should be understood that these feelings are spoken of in connection with this absorption in order to praise it.

Or it should be understood that these feelings are stated to show that greed and hatred are exceedingly remote here because their conditions have been destroyed. Among these feelings, pleasure is a condition for joy, and joy is a condition for greed; pain is a condition for grief, and grief is a condition for hatred. Because pleasure and the rest have been destroyed, his greed and hatred, together with their conditions, have also been destroyed and are therefore exceedingly remote.

“Neither painful nor pleasant”—because pain is absent, it is “neither painful”; because pleasure is absent, it is “nor pleasant.” Through this expression the author shows here the third kind of feeling that opposes pain and pleasure, not merely the absence of pain and pleasure. The third kind of feeling is neither-painful-nor-pleasant feeling, also called equanimity. It should be understood as having the experience of what is contrary to agreeable and disagreeable objects as its characteristic, neutrality as its function, indistinctness as its manifestation, and the cessation of pleasure and pain as its proximate cause.

“Purity of mindfulness through equanimity” means the purity of mindfulness generated by equanimity. In this absorption mindfulness is extremely pure, and that purity of mindfulness is produced by equanimity, not by anything else. Hence this is called “purity of mindfulness through equanimity.” The Vibhaṅga also says: “This mindfulness is lucid, purified, and cleansed by this equanimity; therefore it is called purity of mindfulness through equanimity.” The equanimity by which mindfulness is purified here should be understood in meaning as specific neutrality⁵. Moreover, not only mindfulness is purified by it here; all the associated phenomena are purified. Mindfulness is merely placed first in the exposition.

This equanimity is of course also present in the three lower absorptions. But suppose a crescent moon is present by day: because it is overpowered by sunlight and does not obtain the night that accords with, or supports, its own gentleness, it is neither pure nor bright. Just so, the crescent moon of specific neutrality, overpowered by the force of opposing phenomena beginning with applied thought and deprived of the night of equanimous feeling that accords with it, is present in the various first and subsequent absorptions but is not pure. Because it is impure, mindfulness and the other co-arisen phenomena are impure as well, like the impure light of a crescent moon by day. Therefore not a single one of those three absorptions is called “purity of mindfulness through equanimity.” Here, however, because the crescent moon of specific neutrality is not overpowered by the force of opposing phenomena beginning with applied thought and has obtained the night of equanimous feeling that accords with it, it is exceedingly pure. Because it is pure, mindfulness and the other co-arisen phenomena are also pure and bright, like the light of a pure crescent moon. Therefore only this absorption is called “purity of mindfulness through equanimity.” This is how it should be understood.

“Fourth”—it is fourth according to the numerical sequence; and because the meditator enters this fourth absorption, it is fourth. As for the statement “having abandoned one factor and possessing two factors,” the abandonment of one factor should be understood through the abandoning of joy. That joy is abandoned in the earlier impulsions of the same cognitive process; hence it is called this fourth absorption’s “factor of abandonment.” Possession of two factors should be understood through the arising of equanimous feeling and one-pointedness of mind. The rest is as stated for the first absorption. This completes the method for absorption in the fourfold system⁶.

§25 Absorption in the Fivefold System and the Chapter Close 〔CSCD §90〕

A meditator who wishes to bring forth absorption in the fivefold system emerges from the mastered first absorption and sees its defects: “The hindrances, the enemies of this attainment, are still near; and its factors are weak because applied thought is coarse.” He then attends to the second absorption as peaceful, removes attachment to the first absorption, and should strive to attain the second. Thereafter, when he has emerged from the first absorption and reviews the absorption factors with mindfulness and clear comprehension, only applied thought appears coarse, while sustained thought and the rest appear peaceful. Then, to abandon the coarse factor and obtain the peaceful factors, he attends again and again to that same sign as “earth, earth,” and the second absorption arises in the manner already stated. Its sole factor of abandonment is applied thought; sustained thought and the remaining three are its four factors of possession. The rest is as already stated.

Having attained the second absorption in this way, the meditator develops mastery over it in the five modes already described. He then emerges from the mastered second absorption and sees its defects: “Applied thought, the enemy of this attainment, is still near; and its factors are weak because sustained thought is coarse.” He then attends to the third absorption as peaceful, removes attachment to the second absorption, and should strive to attain the third. Thereafter, when he has emerged from the second absorption and reviews the absorption factors with mindfulness and clear comprehension, only sustained thought appears coarse, while rapture and the rest appear peaceful. Then, to abandon the coarse factor and obtain the peaceful factors, he attends again and again to that same sign as “earth, earth,” and the third absorption arises in the manner already stated. Its sole factor of abandonment is sustained thought; as in the second absorption of the fourfold system, rapture and the remaining two are its three factors of possession. The rest is as already stated.

Thus the second absorption of the fourfold system is divided into two and becomes the second and third absorptions in the fivefold system; the third and fourth absorptions of the fourfold system become the fourth and fifth in the fivefold system. The first absorption remains the first.⁷

　　In the Visuddhimagga, composed to gladden good people,

　　in the division on the development of concentration,

　　the chapter named “Exposition of the Earth Kasiṇa”

　　is the fourth.

Notes

¹ Joy (somanassa): mental pleasant feeling, distinct from rapture (pīti), which is an absorption factor.

² Life-continuum (bhavaṅga): the underlying flow of the mental continuum; it is interrupted when a cognitive process begins and resumes when the process ends.

³ Mind-door adverting (manodvārāvajjana): the moment after interruption of the life-continuum and before impulsion in which the mind turns toward the object.

⁴ Purity of mindfulness through equanimity (upekkhā-sati-pārisuddhi): the purity of mindfulness born of equanimity; the treatise itself explains that the purity of mindfulness is produced by equanimity and not by anything else.

⁵ Specific neutrality (tatramajjhattupekkhā): one of the ten kinds of equanimity, listed and explained in this chapter’s unit on the third absorption.

⁶ Absorption in the fourfold and fivefold systems (catukka-jjhāna · pañcaka-jjhāna): the second absorption of the fourfold system is divided into the second and third absorptions of the fivefold system, while its third and fourth become the fourth and fifth.

⁷ The remaining kasiṇas other than the earth kasiṇa are not developed in this chapter; they are treated in the chapter on the remaining kasiṇas within the division on the development of concentration.