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that faith, conviction, confidence, clear faith.' 'Singleness of mind means that stability of mind... and so on... right concentration.' Only this much is said. But this explanation of meaning, with what has been thus said, does not contradict it. Rather, it corresponds and agrees with it; thus it should be understood. 'Without initial application, without sustained application.' Because initial application is abandoned by development, there is no initial application in this, or of this; thus it is 'without initial application'. In the same way, 'without sustained application'. And in the Vibhaṅga (Vibh. 576) it is said: 'Thus, this initial application and this sustained application are calmed, settled, subsided, set, extinguished, absorbed, dried up, withered, brought to an end. Therefore, it is called 'without initial application, without sustained application'.' Here it is said: 'But is not this meaning established by 'the subsiding of initial and sustained application'? Then why is 'without initial application, without sustained application' said again?' It is said: 'Indeed, this meaning is established, but that (phrase) does not illuminate that meaning. Did we not say: 'But to show that the attainment of the second jhāna and so on, after the first jhāna, occurs by transcending the grosser and grosser factors, it is said 'the subsiding of initial and sustained application'?' Furthermore, of initial and sustained application... the calming of this, the clarity of this, not of the defilement's impurity. And from the calming of applied thought and sustained thought, the unification of mind, not like access concentration from the abandoning of hindrances, nor like the first jhāna from the manifestation of factors. Thus, this statement is a declaration of the cause for clarity and unification of mind. Likewise, from the calming of applied thought and sustained thought, this is without applied thought and sustained thought, not like the third and fourth jhānas, nor like eye-consciousness and so forth, as an absence. Thus, it is also a declaration of the cause for the state of being without applied thought and sustained thought, not merely a declaration of the absence of applied thought and sustained thought. However, the statement "without applied thought, without sustained thought" is merely a declaration of the absence of applied thought and sustained thought. Therefore, even having stated the former, it must be stated again. "Born of concentration" means born of the concentration of the first jhāna or of the associated concentration. Although the first is also born of associated concentration, yet this alone is worthy of being called "concentration" due to its extreme steadiness and great clarity from the absence of the disturbance of applied thought and sustained thought. Therefore, to praise this, this alone is called "born of concentration." "Joy and happiness" is as stated before. "Second" means second in numerical order, and this is also "second" because one attains the second. Here, in "jhāna," just as the first jhāna is five-factored with applied thought and so forth, so this should be understood as "four-factored" with clarity and so forth. As it is said: "Jhāna means clarity, joy, happiness, and one-pointedness of mind" (Vibh. 580). And this is a method of speaking. However, excluding clarity, this is three-factored in the direct sense. As it is said: "What is the three-factored jhāna at that time? Joy, happiness, one-pointedness of mind" (Dhs. 161). The rest is as stated before. The discourse on the second jhāna is concluded. The discourse on the third jhāna. "From the fading of joy"— here, joy is as stated before. "Fading" means disgust with it or transcending it. The word "ca" (and) between the two has the meaning of combining; it means either calming or It includes the cessation of thought and examination. Therein, when it includes only cessation, then the explanation should be understood thus: "from the fading of rapture, and further, from cessation." In this explanation, "fading" means disgust. Therefore, the meaning should be seen as: "from disgust with rapture, and from cessation." But when it includes the cessation of thought and examination, then the explanation should be understood thus: "from the fading of rapture, and further, from the cessation of thought and examination." In this explanation, "fading" means transcending. Therefore, the meaning should be seen as: "from the transcending of rapture, and from the cessation of thought and examination." Although these thoughts and examinations have ceased in the second jhana itself, this is said to illuminate the path and to praise this jhana. For when it is said, "from the cessation of thought and examination," this is understood: "Surely, the cessation of thought and examination is the path to this jhana." Just as in the third noble path, even for those not yet abandoned, such as personality view, when "the abandoning of the five lower fetters" is spoken of as abandoning, it is a praise, generating enthusiasm for those eager to attain it; even so here, the cessation of thought and examination, though not yet ceased, when spoken of, is a praise. Therefore, this meaning is stated: "from the transcending of rapture, and from the cessation of thought and examination." "He dwells with equanimity" – here, "equanimity" means seeing from a proper perspective, seeing impartially, meaning seeing without taking sides. Because he is endowed with that clear, vast, and firm equanimity, one who possesses the third jhana is called "one with equanimity." Equanimity, however, is tenfold: six-limbed equanimity, brahma-vihara equanimity, factor-of-enlightenment equanimity, energy equanimity, formations equanimity, feeling equanimity, insight equanimity, impartiality equanimity, jhana equanimity, and purification equanimity. Thus, these ten kinds, according to their context, pertain to planes and individuals From the object of consciousness, and by way of the summary of the three wholesome moments of the aggregates, it should be understood in the manner stated in the Aṭṭhasālinī, the commentary to the Dhammasaṅgaṇī. But if spoken of here, it would make the introduction to the Vinaya too burdensome, so it is not mentioned. However, the equanimity intended here, from the perspective of its characteristic, has the characteristic of neutrality, the function of non-engagement, the manifestation of non-activity, and the proximate cause of dispassion towards joy. Here it is said: "Is this not, in essence, just equanimity of mental formations? And that exists even in the first and second jhānas. Therefore, there too, it should be said: 'He dwelt with equanimity.' Why is it not mentioned?" Because its function is not manifest. Indeed, its function there is not manifest, being overwhelmed by initial application and so on. But here, not being overwhelmed by initial application, sustained application, and joy, it has become, as it were, with its head raised, and its function is manifest. Therefore, it is mentioned. The full explanation of the meaning of "He dwelt with equanimity" is concluded. Now, regarding "mindful and clearly comprehending": "Mindful" means he remembers. "Clearly comprehending" means he clearly comprehends. Mindfulness and clear comprehension are spoken of with reference to the person. Therein, mindfulness has the characteristic of remembering, the function of not forgetting, and the manifestation of guarding. Clear comprehension has the characteristic of non-confusion, the function of discerning, and the manifestation of investigation. Although this mindfulness and clear comprehension are present even in the earlier jhānas— for one who is unmindful and not clearly comprehending, not even access concentration arises, let alone absorption— yet because those jhānas are coarse, the mind's movement is easy, like a man on level ground, and the function of mindfulness and clear comprehension is not manifest there. But because of the abandonment of coarse factors, and the subtlety of this jhāna, the mind's movement, like a man on a razor's edge, is desired to be grasped by the function of mindfulness and clear comprehension. Therefore, it is mentioned only here. What more? Just as a calf that follows its mother, when separated from its mother, if not guarded, goes back to its mother; similarly, this third jhāna's happiness, even when separated from joy, if not guarded by the protection of mindfulness and clear comprehension... Again, he might attain joy, and be endowed with joy. Beings are indeed attached to pleasure, and this is exceedingly sweet pleasure, beyond which there is no pleasure. But here, by the power of mindfulness and clear comprehension, there is no attachment to pleasure, not otherwise. It should be understood that this too, to show this special meaning, is stated right here. Now, regarding "he experiences pleasure with the body," even though one endowed with the third jhāna does not have the experience of feeling pleasure, even so, because the pleasure associated with his mental body, or that pleasure associated with the mental body, because his physical body is pervaded by an exceedingly refined form arising from it, due to its pervasion, even having emerged from jhāna, he would experience pleasure. Therefore, showing this meaning, it is said: "he experiences pleasure with the body." Now, regarding what the Noble Ones declare: "He is equanimous, mindful, dwelling in pleasure." Here, because of which jhāna, for the sake of which jhāna, the Noble Ones, such as the Buddhas, declare, teach, make known, establish, reveal, analyze, make clear, proclaim, and praise that person endowed with the third jhāna. This is the meaning. How? "Equanimous, mindful, dwelling in pleasure." "Having entered and abided in that third jhāna." Thus, the connection here should be understood. But why do they praise him thus?