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What is the second jhana there? Here, a monk, at the time when he develops a form-realm jhana, functional, neither wholesome nor unwholesome, nor karmic result, for a pleasant dwelling in this very life, with the cessation of initial and sustained application... ...entering and dwelling in the second jhana... ...the third jhana... ...the fourth jhana... ...the first jhana... ...the fifth jhana, with the earth kasina. At that time, the jhana has two factors: equanimity, one-pointedness of mind. This is called "the fifth jhana." The remaining phenomena are associated with jhana. 637. Here, a monk, at the time when he develops a formless-realm jhana, functional, neither wholesome nor unwholesome, nor karmic result, for a pleasant dwelling in this very life, completely transcending the dimension of nothingness, accompanied by the perception of the dimension of neither perception nor non-perception, and with the abandoning of pleasure... ...entering and dwelling in the fourth jhana. At that time, the jhana has two factors: equanimity, one-pointedness of mind. This is called... beyond "the fourth jhāna." The remaining phenomena are associated with jhāna. The Abhidhamma analysis. 3. The Question Section 638. There are four jhānas: Here, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is with initial application and sustained application, born of seclusion, filled with rapture and pleasure. ... With the subsiding of initial application and sustained application, with internal assurance and unification of mind, he enters and dwells in the second jhāna, which is without initial application and sustained application, born of concentration, filled with rapture and pleasure. ... With the fading of rapture, he dwells equanimous, mindful and clearly comprehending, and he experiences pleasure with the body, that of which the Noble Ones declare: "He is equanimous, mindful, dwelling in pleasure." he enters and dwells in the third jhāna. ... With the abandoning of pleasure and the abandoning of pain, and with the previous disappearance of joy and sorrow, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. 639. Of the four jhānas, how many are wholesome? how many are unwholesome? how many are indeterminate? ... how many are with support? how many are without support? 1. Triad 640. They may be wholesome, they may be indeterminate. Three jhānas – excluding the pleasure feeling arisen therein – are associated with pleasant feeling. The fourth jhāna – excluding the neither-painful-nor-pleasant feeling arisen therein – is associated with neither-painful-nor-pleasant feeling. They may be resultants, they may be states productive of results, they may be neither resultant nor productive of results. They may be clung to and clingable, they may be not clung to but clingable, they may be not clung to and not clingable. They may be undefiled but defiling, they may be undefiled and not defiling. The first jhāna – excluding the initial and sustained application arisen therein – is with initial application and sustained application. The three jhānas are without initial application and sustained application. Two jhānas – excluding the rapture arisen therein – are accompanied by rapture. Three jhānas – excluding the pleasure arisen therein – are accompanied by pleasure. The fourth jhāna – excluding the equanimity arisen therein – is accompanied by equanimity. Not by seeing Not to be abandoned by development. Not having causes to be abandoned by vision, nor by development. Some are leading to accumulation, some are leading to diminution, some are leading neither to accumulation nor to diminution. Some are trainees, some are non-trainees, some are neither trainees nor non-trainees. Some are exalted, some are immeasurable. The three jhānas are not to be called having a limited object, nor having an exalted object, some may have an immeasurable object, some may not be called having an immeasurable object; the fourth jhāna may have a limited object, may have an exalted object, may have an immeasurable object; some may not be called having a limited object, nor having an exalted object, nor having an immeasurable object. Some are middling, some are excellent. Some are fixed in rightness, some are unfixed. The three jhānas do not have the path as object, some may have the path as cause, some may have the path as dominant, some may not be called having the path as cause, nor having the path as dominant; the fourth jhāna may have the path as object, may have the path as cause, may have the path as dominant, some may not be called having the path as object, nor having the path as cause, nor having the path as dominant. Some have arisen, some have not arisen, some are arising. Some are past, some are future, some are present. The three jhānas are not to be called having a past object, nor having a future object, nor having a present object; the fourth jhāna may have a past object, may have a future object, may have a present object, some may not be called having a past object, nor having a future object, nor having a present object. Some are internal, some are external, some are internal and external. The three jhānas have an external object, the fourth jhāna may have an internal object, may have an external object, may have an internal and external object, some may not be called having an internal object, nor having an external object, nor having an internal and external object. Unseen and unresisted. 2. Dyad 641. Not a root, with roots, associated with roots, not to be called "both a root and with roots," and with roots but not a root... These, it should not be said: "both roots and associated with roots." They are associated with roots, but not roots. Not roots, yet having roots. Conditioned, Compounded, Non-manifesting, Non-impinging, Formless. May be mundane, May be supramundane. Knowable by some, Not knowable by some. Not taints. May be tainted, May be untainted. Disassociated from taints. It should not be said: "both taints and tainted." May be tainted, but not taints. It may be that it should not be said: "both tainted and not taints." It should not be said: "both taints and associated with taints." And associated with taints, but not taints. May be disassociated from taints, yet tainted. May be disassociated from taints, and untainted. Not fetters... (and so on) Not ties... (and so on) Not floods... (and so on) Not yokes... (and so on) Not hindrances... (and so on) Not wrong graspings... (and so on) Having an object. Not consciousness. Mental concomitants. Associated with consciousness. Conjoined with consciousness. Arising from consciousness. Co-existent with consciousness. Following consciousness. Conjoined with and arising from consciousness. Conjoined with, arising from, and co-existent with consciousness. Conjoined with, arising from, and following consciousness. External. Not fuel. May be clung to, May be not clung to. Not clingings... (and so on) Not defilements... (and so on) Not to be abandoned by seeing. Not to be abandoned by development. Not having roots to be abandoned by seeing. Not having roots to be abandoned by development. The first jhana: excluding the thought-application arising therein, is with thought-application. The three jhanas are without thought-application. The first jhana: excluding the sustained application arising therein, is with sustained application. The three jhanas are without sustained application. Two jhanas: excluding the rapture arising therein, are with rapture. Two jhanas are without rapture. Two jhanas: excluding the rapture arising therein, are accompanied by rapture. Two jhanas are not accompanied by rapture. Three jhanas: excluding the happiness arising therein, are accompanied by happiness. The fourth jhana is not accompanied by happiness. The fourth jhana: excluding the equanimity arising therein, is accompanied by equanimity. Three jhanas are accompanied by equanimity. Not of the sense-sphere. May be of the form-sphere. May be not of the form-sphere. Practiced, three jhānas are not of the formless realm, the fourth jhāna may be of the formless realm, may not be of the formless realm, may be included, may not be included, may be leading to liberation, may not be leading to liberation, may be fixed, may be unfixed, may have a superior, may have no superior, peaceful. The Question Section. The Analysis of Jhānas is concluded.