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strong joy arose in me due to mindfulness of the Buddha, then I knew neither my standing nor my sitting, but with the object taken, I leapt into the sky." 'Having leaped, I stand in the Cetiya courtyard.' Thus, even the impelling joy is immeasurable in its ability to make one leap into the air. But when pervasive joy arises, the whole body is thrilled, like a leather bag filled to bursting, or like a mountain cave overflowing with a great flood of water, it is continuously suffused. This fivefold joy, taking hold of the womb, reaching maturity, perfects twofold tranquility: tranquility of body and tranquility of mind. Tranquility, taking hold of the womb, reaching maturity, perfects twofold happiness: bodily and mental. Happiness, taking hold of the womb, reaching maturity, perfects threefold concentration: momentary concentration, access concentration, and absorption concentration. Excluding absorption concentration, the other two are applicable here. It gladdens, therefore it is happiness; that which arises, it makes happy, is the meaning. Or, it thoroughly consumes, and digs up bodily and mental afflictions, therefore it is happiness. This is a name for pleasant feeling. Its characteristics and so on should be understood in the same way as stated in the section on feeling. Another way: happiness has the characteristic of satisfaction, the function of strengthening those associated with it, the manifestation of support. And even though there is no separation between joy and happiness, in some instances, joy is delight in obtaining a desirable object; happiness is the experience of savoring what has been obtained. Where there is joy, there is happiness. Where there is happiness, there is not necessarily joy. Joy is included in the aggregate of mental formations, happiness is included in the aggregate of feeling. Like joy at hearing and seeing water in a forest for one weary from a wilderness. Like happiness in entering the shade of the forest and using the water. Just as a man traveling a great wilderness path, oppressed by heat, thirsty, and parched, seeing a man on the road, might ask, 'Where is there water?' He would say, 'Having crossed the wilderness, there is a grove of Jātassara trees; having gone there, you will find it.' Having heard his words, he would be delighted and overjoyed. Then, going on, he would see lotus petals fallen on the ground. Having seen Alanala-pattas and the like, being exceedingly delighted and pleased, while going along, he might see a man with matted hair and soiled clothes, or hear the sound of jungle fowl and peacocks, or see a blue forest grove resembling a jeweled net, grown near a natural pond, or see lotuses, water lilies, and kumuda flowers grown in the pond, or see clear, limpid water. He, being more and more delighted and pleased, having descended into the natural pond, and having bathed and drunk to his liking, with his fatigue allayed, having eaten lotus roots, stalks, and petals, having adorned himself with blue lotuses and the like, having made garlands of mandalaka roots for his shoulders, having emerged, having put on his lower garment, having dried his bathing cloth in the sun, lying down in the cool shade where a gentle breeze blows, would say, "Oh, bliss! Oh, bliss!" This is how this prosperity is to be seen. For that man, the joy, with the aspect of delight and pleasure, from the beginning of the natural pond and forest grove until the sight of the water, is like the time of delight and pleasure in the preliminary object. The happiness, firmly attained, with the aspect of experiencing the taste of the object, like the time of lying down in the cool shade where a gentle breeze blows, saying, "Oh, bliss! Oh, bliss!" This is said because of its manifest nature at each moment, and it should be understood thus. But where there is joy, there is also happiness, as has already been said. Ekaggata of mind is the state of one-pointedness of mind; this is a name for concentration. Regarding its characteristics and so on, it is said in the commentary: "Concentration is characterized by prominence and characterized by non-distraction." Just as the ridgepole of a peaked house is prominent because it binds together the remaining straw and materials, so too, because all wholesome qualities are accomplished by the concentrated mind, concentration is prominent for all those qualities. Therefore, it is said: "Just as, great king, whatever rafters there are in a peaked house, all of them go to the ridgepole, slope towards the ridgepole, converge on the ridgepole, the ridgepole is said to be their chief, even so, great king, whatever wh All things are grounded in concentration, Inclined towards concentration, Leaning towards concentration, Concentration is said to be the best of them. Just as a king, having reached the army, Goes to each place where the army falters, And in each place he goes, the army is replenished, And the enemy army breaks and follows the king, So too, concentration, with its characteristic of non-distraction, Prevents the scattering and dispersing of co-arisen states, Due to its non-giving way. But another way: this concentration, Defined as one-pointedness of mind, Is characterized by non-scattering or non-distraction, Of co-arisen states, Its essence is unification, like water to bath powder, Its manifestation is tranquility, or the manifestation of knowledge. For it is said, "The concentrated one knows and sees things as they are." Especially, its foundation is happiness, It should be seen as the mind's stability, Like the steady flame of a lamp in a sheltered place. Description of the Aggregate of Faculties One believes with it, or believes oneself, Or it is merely the act of believing, thus faith. It is a faculty in the sense of dominance, Because it overcomes disbelief. Or it causes the function of mastery, thus a faculty. Faith itself is a faculty, the faculty of faith. This faith, indeed, is characterized by inducing clarity, And also characterized by leaping forward. Just as a wheel-turning monarch has a water-clarifying gem, Which, when placed in water, Settles the mud, algae, moss, and slime, Making the water clear, bright, and unpolluted, So too, faith, when arising, Suppresses the hindrances, Settles the defilements, Clears the mind, Making it unpolluted. With a clear mind, a young man of good family, Gives alms, undertakes morality, Observes the Uposatha, Engages in cultivation. Thus, faith should be understood as characterized by inducing clarity. Therefore, the venerable Nāgasena said: "Just as, O king, a wheel-turning monarch, Traveling a long road with his fourfold army, Might cross a small amount of water, that water Which, with elephants, horses, chariots, and infantry, would be stirred up, turbid, agitated, and muddied, and the universal monarch would command his men, ‘Bring me water, so that I may drink.’ And the king would have a water-cleansing jewel. ‘So be it, your majesty,’ those men would reply to the universal monarch, and they would cast that water-cleansing jewel into the water. As soon as it was cast into that water, the algae and duckweed would disappear, and the mud would settle, and the water would become clear, bright, and untroubled, then they would offer the water to the universal monarch, ‘May your majesty drink the water.’ ‘‘Just as, great king, the water should be seen, so should the mind. Just as those men should be seen, so should the yogi. Just as the algae, duckweed, and mud should be seen, so should the defilements. Just as the water-cleansing jewel should be seen, so should faith. Just as, as soon as the water-cleansing jewel is cast in, the algae and duckweed disappear and the mud settles, and the water becomes clear, bright, and untroubled, just so, great king, as faith arises, it suppresses the hindrances, and the mind, free from hindrances, becomes clear, bright, and untroubled.’’ Just as a timid person stands on both banks, having come to a great river full of crocodiles, makaras, alligators, and ogres. But a battle-brave great warrior, having come, asks, ‘Why are you standing?’ and when they say, ‘We dare not cross because of the fear,’ taking a well-sharpened sword, he says, ‘Come behind me, do not be afraid,’ and having crossed the river, repelling the crocodiles and the like that come and go, bringing safety to the people from this shore, he leads them to the far shore. And from the far shore, he brings them safely to this shore. Just so, for one giving alms, keeping morality, performing the Uposatha observance, and undertaking meditation, faith is the forerunner and the precursor. Therefore it was said, ‘Having plunged into the...’ And faith at the right moment. Another way: faith has the characteristic of believing, or the characteristic of conviction. It has the essence of serenity, like a water-clearing gem, or the essence of leaping forward, like crossing a flood. It manifests as non-turbidity, or it manifests as resolute determination. It has as its basis things worthy of faith, or it has as its basis the factors of stream-entry; it should be seen like seeds of hand-given wealth. The state of a hero is energy, or the action of heroes is energy. Because it should be stirred up, set in motion, by method, or way, or means, therefore it is energy. That very energy, because it overcomes sloth, is an indriya in the sense of dominance. Or, because it causes the meaning of "lordship" in the sense of exertion, therefore it is an indriya. Energy itself is an indriya, energy-indriya. But this energy has the characteristic of supporting and the characteristic of exertion. Just as an old house stands with a supporting pillar provided by a newcomer, even so, the yogi, supported by the support of energy, does not decline, does not deteriorate in all wholesome qualities. Thus, its characteristic of support should be understood. Therefore, the elder Nāgasena said: