English
7. The Stage of Grasping and Attaining 72. Jhāna is dispassion. The four jhāna should be made in detail. These are of two kinds: disconnected from the factors of awakening, and connected with the factors of awakening. Among these, those disconnected from the factors of awakening are external, those connected with the factors of awakening are of noble persons. Among these, having set aside the six root persons for those of lustful nature, hateful nature, deluded nature, lustful and hateful nature, lustful and deluded nature, hateful and deluded nature, and balanced nature, for these persons, when jhāna is attained, the five hindrances are their opponents. To counteract them, one is unable to suppress the three unwholesome roots. Greed, the unwholesome root, causes covetousness and restlessness to arise; one suppresses it with non-greed, the wholesome root. Remorse and doubt are of the deluded side; one suppresses them with non-delusion. Hatred and sloth-and-torpor are of the hateful side; one suppresses them with non-hatred. Among these, for the fulfillment of non-greed, one contemplates the thought of renunciation. Among these, for the fulfillment of non-hatred, one contemplates the thought of non-ill-will. Among these, for the fulfillment of non-delusion, one contemplates the thought of non-violence. Among these, for the fulfillment of non-greed, one is secluded from sensual pleasures. Among these, for the fulfillment of non-hatred and for the fulfillment of non-delusion, one is secluded from unwholesome states. With applied thought and sustained thought, born of seclusion, with rapture and pleasure, one enters and dwells in the first jhāna. Applied thoughts are three applied thoughts: the applied thought of renunciation, the applied thought of non-ill-will, the applied thought of non-violence. Among these, the first impingement is applied thought, the subsequent pondering is sustained thought. Just as a man sees a person approaching from afar, and does not yet know whether it is a woman or a man, but when he ascertains it is a woman or a man, of such a complexion or such a build, these applied thoughts further examine whether this one is virtuous or immoral, rich or poor. Thus, sustained thought applies to applied thought, and sustained thought operates and follows. Just as a bird p Pulls up, Does not pull back. As the pulling up, so is initial application. As the spreading out of wings, so is sustained application. It follows after, it applies initially, it moves about, it sustains application. He applies initially, he applies initially. He sustains application, he sustains application. Initial application is the opposite of the perception of sensual desire. Sustained application is the opposite of the perception of ill-will and the perception of harming. The action of initial applications is non-attention to the unwholesome. The action of sustained applications is the restraint of the foremost things. As a reciter silently recites, so is initial application. As he reviews that very thing, so is sustained application. As non-full understanding, so is initial application. As full understanding, so is sustained application. Initial application is with the analytical knowledge of language and the analytical knowledge of ready wit. Sustained application is with the analytical knowledge of the Dhamma and the analytical knowledge of meaning. The fitness and skillfulness of the mind is initial application. The skillfulness of directing the mind is sustained application. "This is wholesome, this is unwholesome, This should be developed, this should be abandoned, this should be realized" - this is initial application. As the abandoning, the development, and the realization, so is sustained application. For one established in these initial and sustained applications, Two kinds of suffering do not arise: Bodily and mental. Two kinds of happiness arise: Bodily and mental. Thus, the mental happiness generated by initial application is rapture. The bodily happiness is just bodily. That one-pointedness of mind therein, This is concentration. Thus, the first jhāna Is abandoned of five factors And endowed with five factors. By frequent cultivation of these very initial and sustained applications, His mind becomes inclined to that. For him, initial and sustained applications appear coarse. And rapture and happiness and renunciation become coarse. Moreover, rapture and delight born of concentration arise. Sustained application is his object. From their cessation, His mind becomes inwardly serene. Those initial and sustained applications are two things to be recollected. The present ones are to be sustained. From their cessation, There is unification and one-pointedness of mind. By that unification, Rapture goes to fulfillment. That rapture, Is the faculty of joy. That happiness... , that is the faculty of pleasure. And the one-pointedness of mind, this is concentration. That second jhāna is endowed with four factors. He, from the fading of rapture, abandons what is accompanied by excitement. 73. There, taking the mind of joy, and considering it, he attends to equanimity. He, from the fading of rapture, dwells in equanimity. And as the pleasure brought by rapture, he experiences that with the body, he dwells with full awareness. By that mindfulness and full awareness, equanimity reaches perfection. This third jhāna is endowed with four factors. Similarly, for the abandoning of bodily pleasure, in the first jhāna, the faculty of joy ceases. In the second jhāna, the faculty of pain ceases. He, from the abandoning of pleasure and the abandoning of pain, and from the prior disappearance of joy and sorrow, dwells having entered the fourth jhāna, which is neither painful nor pleasant, pure equanimity and mindfulness. There, by four faculties, equanimity becomes clear, by the faculty of pain, the faculty of sorrow, the faculty of pleasure, and the faculty of joy. From their cessation, there is equanimity and full awareness. There, by the faculty of pleasure and the faculty of joy, there is non-mindfulness. From their cessation, one becomes mindful. By the faculty of pain and the faculty of sorrow, there is non-full awareness. From their cessation, there is full awareness. Thus, the perception of equanimity, mindful and fully aware, and one-pointedness of mind, this is called the fourth jhāna. There, the person of greedy temperament, for him are the faculty of pleasure and the faculty of joy. The person of hateful temperament, for him are the faculty of pain and the faculty of sorrow. The person of deluded temperament, for him are non-mindfulness and non-full awareness. There, for the person of greedy temperament, in the third jhāna and the fourth, attachment ceases. For the person of hateful temperament, in the first jhāna and the second, aversion ceases. For the person of deluded temperament, in the first jhāna and the second, non-full awareness ceases. In the third jhāna and the fourth, non-mindfulness ceases. Thus, for these three types of persons, the four jhāna-s... They will go for food. There, for a person whose conduct is lust and hatred, lack of clear comprehension, and compliance, and aversion, by that, the jhana becomes subject to decline. There, for a person whose conduct is lust and delusion, the state of compliance and the danger shown, that jhana becomes subject to decline for him. There, for a person whose conduct is hatred and delusion, aversion, and lack of mindfulness, and lack of clear comprehension, and the danger shown, by that, the jhana becomes subject to decline for him. There, for a person whose conduct is equally balanced in lust, hatred, and delusion, the jhana becomes subject to distinction. These four jhanas should be indicated in seven types of persons. And in the four concentrations: the first jhana by concentration of zeal, the second jhana by concentration of effort, the third jhana by concentration of mind, the fourth jhana by concentration of investigation. By the undirected, the first jhana, by emptiness, the second jhana, by the signless, the third jhana, by mindfulness of breathing, the fourth jhana. And by the calming of thoughts of sensual desire and ill-will, the first jhana comes to be. By the calming of initial and sustained application, the second jhana. By the calming of the faculty of pleasure and the faculty of joy, the third jhana. And by the calming of bodily formations, the fourth jhana. By the determination of relinquishment, the first jhana, by the determination of truth, the second jhana, by the determination of wisdom, the third jhana, by the determination of peace, the fourth jhana. These four jhanas are indicated by way of a brief exposition. Therein, the faculty of concentration reaches fulfillment. There are four that follow. Therein, whoever, relying on the first jhana, attains the destruction of defilements, he is of pleasant practice, with slow direct knowledge, by the opposition of the faculty of displeasure. Whoever, relying on the second jhana, attains the destruction of defilements, he is of pleasant practice, with swift direct knowledge, by the opposition of the faculty of pain. Whoever, relying on the third jhana, attains the destruction of defilements, he is of pleasant practice, with slow direct knowledge, by the opposition of the faculty of joy. by. One who, relying on the fourth jhāna, attains the destruction of the taints, has gone by the path of pleasant practice, with swift direct knowledge, by the opposite of the faculty of pleasure. Miscellaneous Exposition. 74. What are these four jhāna states? These are the factors of those jhāna states. The collection of those factors is its factors. What is the distinction of this jhāna-ground? This is its distinction. These are the ingredients, by them is this arising. This is the proximate cause of that arising. By that proximate cause is this development.