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This is the danger of that development. By that is this decline. Whose decline is it? Of one who practices that jhāna. Reflecting on what has been said, this is the distinction. By that distinction is this enjoyment. Whose enjoyment is it? Of a non-jhāna meditator. For that non-jhāna meditator, this fitness, the jhāna established in skill, reaches an unshakeable jhāna power. For one established in jhāna power, who has attained the highest, these are the jhāna factors. An undefiled intention is a jhāna factor in the first jhāna. He develops the jhāna factors. So rapture, being consequent upon that, is a jhāna factor in the first jhāna, and the qualities of that factor, and by its being well-established. Rapture, as a jhāna factor in the second jhāna, is indeed the nature of a quality that has arisen in that way, a jhāna factor accompanied by it, by its pleasantness. Inner tranquility is a jhāna factor in the second jhāna, by its gladdening of the mind, and by its being well-established. Rapture, as a jhāna factor in the second jhāna, is inner tranquility. Concentration, rapture, is a jhāna factor in the second jhāna. Unification of mind is a jhāna factor in the second jhāna. Equanimity, as a touch, is a jhāna factor in the third jhāna. And pleasure is its factor. Unification of mind is a jhāna factor in the fourth jhāna. Equanimity, neither pain nor pleasure, is a jhāna factor in the fourth jhāna. The ground of deep penetration, purity of mindfulness through equanimity, is a jhāna factor in the fourth jhāna. And purity of mindfulness, associated with jhāna factors in various jhāna grounds. Rapture, unification of mind, is a jhāna factor in the fourth jhāna. Among these, what is the jhāna-ground? With initial thought, with With initial application and sustained application, from seclusion, in the first jhāna, is the jhāna-ground. Without initial application, without sustained application, with inner tranquility generated, accompanied by rapture, in the second jhāna, is the jhāna-ground. Accompanied by pleasant ease, with rapture, in the third jhāna, is the jhāna-ground. Accompanied by pleasure and pain, accompanied by aspiration, in the fourth jhāna, is the jhāna-ground. Accompanied by immeasurability, with sentient beings as object, in the first jhāna, is the jhāna-ground. Accompanied by the bases of mastery, among those who perceive forms, in the second jhāna, is the jhāna-ground. Accompanied by deliverances, among the deliverances, in the third jhāna, is the jhāna-ground. Accompanied by contemplation, the bodily formations, rightly, is the ground of the fourth jhāna. 75. Among these, what are the distinctions of jhāna? Quite secluded from sensual pleasures, secluded from unwholesome states, accompanied by mental and volitional factors, the transcendence of the sense-sphere realm, this is a distinction of jhāna. Without initial application and without sustained application, accompanied by rapture, with mindfulness accompanied by rapture, perceptions and mental formations arise. This is a distinction of jhāna. In the sphere without initial application, mindfulness, without sustained application, accompanied by equanimity, mental formations arise. And mindfulness persists in accordance with that state. And one dwells having attained that sphere, this is a distinction of jhāna. Perceptions and mental formations accompanied by purity of mindfulness arise, and one dwells having attained that sphere, this is a distinction of jhāna. In the sphere accompanied by the base of infinite consciousness, perceptions and mental formations accompanied by the base of nothingness arise, and one dwells having attained that sphere, this is a distinction of jhāna. The requisites for jhāna: The thought of renunciation is a requisite, with the intention of dispelling thoughts of sensual desire. The thought of non-ill-will is a requisite, with the intention of counteracting thoughts of ill-will. The thought of non-harming is a requisite, with the intention of counteracting thoughts of harming. Guarding the sense doors, contentment, is a requisite. A purified livelihood, is a requisite for the four attainments, dwelling without action. The requisite for the path is the attainment of absorption. The requisite for the fruit is the arising of jhāna, the coming together of jhāna. By wholesome cause, that jhana arises. And some, not having attained renunciation from anywhere, arise. The cessation of object, the peaceful concentration, arises. The un-transgressed arises. For abandoning the faculty of pleasure and the faculty of joy, and for their non-affliction, they arise. And with that in mind, they arise. For non-burning, they arise. This is the arising of knowledge. 76. What is the support here? Good friendship is the support for jhana. Good companionship is the support for jhana. Guarding the doors of the senses is the support for jhana. Non-contentment in wholesome states is the support for jhana. Listening to the True Dhamma is the support for jhana. Proper exertion of one who is stirred in a stirring place. This is the support for jhana. What is the development here? Cultivating loving-kindness, the development of thoughts of non-ill-will. Cultivating compassion, the development of thoughts of non-harming. The development of appreciative joy, brought about by clear comprehension of joy and pleasure. The development of equanimity, the development of equanimity with observation, the development of equanimity without observation, and equanimity, and indifference. The development of the perception of impurity, a painful path, slow direct knowledge, direct knowledge of the continuity of existence, the continuity of existence. That six-fold development, developed, made much of, practiced, made a basis, made a vehicle, familiarized, well-begun. This is development. For one developing thus, this is the danger. In the first jhana, this state, accompanied by formations, is unheard, with defilements. If this state is this virtue, and this state is a near opponent, and this state is sensuality, a going about, a reflecting, and all gross for attainments, and this state is thought and examination. There, they disturb the mind, and the body here becomes weary, and when the body here is weary, the mind is afflicted. These are the dangers in the first jhana, unsuitable for direct knowledge. In the second jhana, these are the dangers. And this state is accompanied by the suffusion of joy. The mind is not for proper conduct. And this state is an impure approach, the danger of approach, and this is an enemy of displeasure... Alas! Here and there, when the joy of reasons perishes, this Dhamma becomes difficult. Avoiding the ground of fear and trembling, this Dhamma is pierced by faith in the four kinds of suffering: the suffering of being pierced, the suffering of hindrance, the suffering of direct knowledge, and the suffering of sickness. These are the disadvantages in the second jhana. Now, what are the disadvantages in the third jhana? In the accompanying equanimity and happiness, the equanimity and happiness of the five pleasant things are transformed into this Dhamma, which belongs to those who are constantly perceiving. The happiness that leads to suffering arises from the agitation of the mind, and it flows towards happiness and suffering. Because it is accompanied by happiness and suffering, the mind is unable to be carried forward. In the realizations of direct knowledge, all these dhammas, in the three jhana attainments, are pierced by the four kinds of suffering: the suffering of fear, the suffering of hindrance, and the suffering of direct knowledge. These are the disadvantages in the third jhana. Now, what are the disadvantages in the fourth jhana? These dhammas of the attainment of nothingness and the attainment of non-perception, and on this plane, various wrong views arise for foolish ordinary people. These jhanas, which are gross and accompanied by subtle perceptions of form, are always common to the jhanas of loving-kindness, which are in a continuous sequence of arising. And all four great requisites are difficult to obtain, and these jhanas arise depending on each other. And these dhammas, having arisen here, are not complete. And these dhammas, whose signs are not grasped, decline. And these dhammas cease and are not taken up; their cessation is not a sign of jhana, nor does the perception of jhana-signs disappear. And the meditator has not previously attained them. These are the disadvantages by which this jhana declines. 77. Not reflecting on the attainment of cessation, the remaining perceptions, accompanied by the sphere of nothingness, and the mental formations of perception arise. then he falls away from the attainment of cessation. When one has the perception of the imperturbable, and has attained the base of non-perception, mental formations associated with the base of nothingness arise; and he does not understand that state, then he falls away from that. When one has attained the base of nothingness, mental formations of the perception of the base of infinite consciousness arise; and he does not understand that state, then he falls away from that. When one has attained the base of infinite consciousness, mental formations associated with the perception of form arise. In detail… …up to the first jhāna, mental formations associated with the perception of sensuality should be made. He falls away from his own, he meditates on a blemish in a blemished jhāna, he meditates all around, he meditates by breaking through, he does not meditate well, he meditates by striving, and he meditates on something not well-known. He meditates by over-running, he meditates by over-estimating, he meditates on bodily formations without preparation, he meditates not knowing the escape from defilement, he meditates overcome by hindrances, he meditates by attending to what is not an attainment,