English
Investigation is a calm activity, the mind's not overly agitated state. Like the spreading of a bird's wings after it has flown into the sky. Or like a bee that has fallen towards a lotus, hovering over the lotus. This distinction between them becomes clear in the first and second jhānas. Thus, this jhāna proceeds with this thinking and with this investigation. Like a tree with flowers and fruits. Therefore, this jhāna is called "with thinking, with investigation." In the Vibhaṅga, however, the teaching is made with reference to a person, in the manner of "he is endowed, fully endowed, with this thinking and with this investigation," etc. (Vibh. 565). But the meaning there, too, should be understood in the same way. Here, "born of seclusion" means seclusion, separation. The meaning is the departure of the hindrances. Or, seclusion means separated. The meaning is the collection of jhāna-associated phenomena separated from the hindrances. Therefore, from seclusion. Or born in that seclusion. Thus, "born of seclusion." Here, "joy and happiness" means that which gladdens is joy. It has the characteristic of gladdening. Its function is to refresh body and mind. Or its function is to pervade. Its manifestation is elation. That which is pleasant is happiness. Or that which thoroughly consumes and digs out bodily and mental afflictions is happiness. It has the characteristic of pleasantness. Its function is to strengthen associated phenomena. Its manifestation is support. Even though they are sometimes not separated. Joy is the delight in obtaining a desirable object. Happiness is the experience of the taste obtained. Where there is joy, there is happiness. Where there is happiness, there is not necessarily joy. Joy is included in the aggregate of formations. Happiness is included in the aggregate of feeling. Joy is like seeing and hearing water at the edge of a forest for one weary in a desert. Happiness is like entering the shade of the forest and enjoying the water. At that very time And it should be understood that this is said because of its manifest nature. And this joy, and this happiness, are in this jhāna, or this jhāna has them, so this jhāna is called "joy-happiness." Or, joy and happiness are joy-happiness, like Dhamma-Vinaya and so on. The joy-happiness born of seclusion is in this jhāna, or this jhāna has it, so it is also called "joy-happiness born of seclusion." For just as the jhāna, so too the joy-happiness here is born of seclusion, and it has this, therefore it is appropriate to say "joy-happiness born of seclusion" in a single word. In the Vibhaṅga, however, it is said in the manner "this happiness is accompanied by this joy" and so on. But the meaning there should also be understood in the same way. "First" means first in numerical order, and it is first because one attains this first. It burns up opposing qualities, thus it is jhāna; yogis meditate by means of it, thus it is jhāna, meaning they burn up opposing qualities or contemplate the object. Or it itself meditates, it contemplates, thus it is jhāna, and therefore it is called "characterized by contemplation." This jhāna is twofold: contemplation of the object and contemplation of the characteristic. Among these, contemplation of the object refers to the eight attainments together with access concentration. Why? Because they contemplate objects like kasiṇa and so on. Contemplation of the characteristic refers to insight, path, and fruition. Why? Because they contemplate characteristics. Here, insight contemplates characteristics like impermanence and so on, and the work of insight's contemplation is accomplished by the path, so the path is called contemplation of the characteristic. Fruition, however, contemplates the true characteristic of cessation, so it is called contemplation of the characteristic. In this context, only contemplation of the object is intended as jhāna. Here it is asked: "What then is that jhāna which is worthy of being described as 'with initial application, with sustained application... joy-happiness'?" It is said: Just as in "wealthy, with family" and so on, apart from wealth and family, there is no other description. It is secret, and thus, apart from thoughts and other states, there is nothing else worthy of designation. Just as when it is said "an army with chariots and infantry," the designation "army" applies only to the army's components, so here, the designation "jhāna" should be understood as applying only to its five components. In which five? In these: initial application, sustained application, joy, happiness, and one-pointedness of mind. For these are indeed spoken of as its factors in such phrases as "with initial application, with sustained application." If it is said that one-pointedness is not a factor because it is not mentioned, that is not so. Why? Because it is mentioned. For it is indeed mentioned in the Vibhaṅga thus: "Jhāna means initial application, sustained application, joy, happiness, one-pointedness of mind." Therefore, just as "with initial application, with sustained application" is said, even though "with one-pointedness of mind" is not mentioned here, by this statement in the Vibhaṅga, one-pointedness of mind should be understood as a factor. For the intention with which the Blessed One made the summary statement, that same intention is clarified by him in the Vibhaṅga. "Having entered upon" means having approached, having attained. Or, having brought about, having accomplished. But in the Vibhaṅga, it is said: "Having entered upon" means the gaining, the obtaining, the arrival, the attainment, the touching, the full touching, the realization, the entry upon of the first jhāna. Its meaning too should be understood in the same way. "He dwelt" means having become endowed with the jhāna of the kind mentioned, by the mode of deportment called "sitting" at the Bodhi-tree, he brought about the movement, the carrying on, the maintaining, the passing, the living, the going, the dwelling of his existence. For this is said in the Vibhaṅga: "He dwells" means he moves, he proceeds, he maintains, he passes, he lives, he goes, he dwells; therefore, he is called "he dwells." (Vibh. 512) But having done what, did the Blessed One enter upon this jhāna and dwell in it? Having developed a meditation subject. Which one? The meditation subject of mindfulness of breathing. What should be done by another who desires this? By another, either this meditation subject or one of the earth-kasiṇa and so forth should be developed. The method of developing these should be understood in the way stated in the Visuddhimagga (Visuddhi. 1.55). But if it were to be stated here... it would be a very heavy burden to explain the Vinaya, therefore I will only explain the meaning of the Pāli. The discourse on the first jhāna is finished. The discourse on the second jhāna “The suppression of applied thought and sustained thought” means the suppression, the transcending, of these two: applied thought and sustained thought; it means their non-appearance at the moment of the second jhāna. Here, although all the phenomena of the first jhāna are not present in the second jhāna—for the contacts, etc., are different in the first jhāna and different here—it should be understood that it is said “the suppression of applied thought and sustained thought” in order to show that the attainment of the second jhāna and so on, which are beyond the first jhāna, occurs through the transcending of a grosser and grosser factor. “Internal” here refers to one’s own internal self. In the Vibhaṅga, however, only “internal, personal” is stated. But since one’s own internal self is intended, the meaning here is: born in oneself, arisen in one’s own continuum. “Tranquillity” means faith. Due to its connection with tranquillity, jhāna is also tranquillity, like a blue cloth due to its connection with the blue color. Or, because that jhāna, being endowed with tranquillity, tranquilizes the mind by suppressing the agitation of applied thought and sustained thought, it is also called tranquillity. In this interpretation of the meaning, the connection of words should be understood as “tranquillity of mind.” In the former interpretation of the meaning, “of mind” should be connected with “unification.” Here is the interpretation of the meaning: “one arises” is unification; it means that, not being overwhelmed by applied thought and sustained thought, it arises as supreme, excellent. For even what is excellent is called “one” in the world. Or, it is also appropriate to say that it is “one” because it is without applied thought and sustained thought, hence companionless. Or, it causes the associated phenomena to arise, hence “arising”; it means it causes them to stand up. It is one in the sense of being supreme, and it is arising, hence unification; this is a designation for concentration. Thus, this second jhāna is “unification” because it develops, increases, this unification. And this unification, since it is of the mind Oh, not of a being, not of a life, therefore this is called singleness of mind. But is not this faith present even in the first jhāna, and this concentration is called 'singleness'? Then why is this alone called 'serenity and singleness of mind'? It is said: For that first jhāna, agitated by initial and sustained application, is not very serene, like water turbulent with waves. Therefore, even though faith is present, it is not called 'serenity'. And because it is not very serene, concentration here is also not very manifest. Therefore, it is not called 'singleness'. But in this jhāna, strong faith has gained opportunity due to the absence of the hindrance of initial and sustained application. And by the acquisition of strong faith as an associate, concentration also becomes manifest. Therefore, it should be understood that this alone is spoken of in this way. But in the Vibhaṅga, it is said: 'Serenity means