English
The cessation of pleasure here is the approach to the fourth jhāna, that is its proximate cause, thus, "its proximate cause is the cessation of pleasure." "Purity of mindfulness due to equanimity," this is a compound word with the elision of the latter part in the former word, so it is said, "purity of mindfulness generated by equanimity." purity.” It is said that when mindfulness is present in the fourth jhāna, operating with a purity of equanimity that is not involved in the opposing factors, and is thoroughly purified of all opposing factors, it is like the wisdom of delight, very pure and very clear. Therefore, it is said, “the purity of mindfulness, that is brought about by equanimity, not by anything else.” If impartiality is here intended by “equanimity,” how is it said that mindfulness alone is purity? To this, it is said, “not only,” and so on. “By the head of mindfulness” means making mindfulness supreme, making it principal. To the question, why is mindfulness here alone called “purity of equanimity and mindfulness”? In response to this, it is said, “there, although,” and so on. There, in the three lower jhānas, even though impartiality is present, it is not pure due to the overcoming of opposing factors and the lack of supporting conditions. Similarly, the absence of that in its associated factors, and its purity here—to show this meaning by way of an analogy, it is said, “just as,” and so on. “Overcome by the sun’s radiance” means being overcome by the sun’s radiance. Just as a moonbeam, by its exceeding brightness, is like the night in its gentle nature, and a moonbeam shines brightly only on a similar night, thus it is embraced by it. To show this, it is said, “by its gentle nature and by being a benefactor to its similar night.” The rest here is of obvious meaning. The discourse on the fourth jhāna is finished. Discourse on Recollection of Past Lives 12. It is said that the four kinds of formless jhānas, which arise through the cultivation of dispassion towards form, are included in the fourth jhāna. Therefore, it is said, “the four jhānas.” It is fitting that the concentration of mind, like the descent into existence, and the foundation for insight, are common to the four jhānas. Therefore, the statement “the four jhānas” is made in reference to them. But the foundation for supernormal powers and the foundation for cessation are unique to the fourth jhāna. How are they said to be common to the four jhānas? Because of their successive foundational nature. Even a proximate cause of a proximate cause is called a proximate cause, and a cause of a cause is called a cause, just as “of grass the meal is ready.” And thus, the inclusion of the attainment of the eight attainments in the statement of purpose is justified. “States of mental one-pointedness” means states of well-composed mind, meaning states of comfortable abiding in this very life. For by the heading of mental one-pointedness, comfortable abiding in this very life is spoken of, and this is said with reference to the dry-insight Arahants. Therefore, it is said, “With one-pointed minds, we shall abide comfortably for the day.” “States of going out of existence” means states of not being reborn in existences. Because they attain the cessation attainment for seven days, it is said, “being without mind for seven days.” But why do they attain cessation for only seven days? Because of the determination of that period, and that is mostly because the food consumed by beings who subsist on food for one day sustains them for seven days. What (Visuddhimagga 2.867-868) then is this attainment of cessation? Who attains it? Who does not attain it? Where do they attain it? Why do they attain it? And how is its attainment accomplished? It is said: Therein, what then is this attainment of cessation? It is the non-occurrence of mental and volitional phenomena through the gradual cessation. Who attains it? Who does not attain it? All ordinary people, stream-enterers, once-returners, and dry-insight non-returners and Arahants do not attain it. But non-returners and Arahants who have attained the eight attainments do attain it. Where do they attain it? In the five-constituent existences. Why? Because of the existence of the gradual attainments. In the four-constituent existences, however, the first jhāna and so forth do not arise at all, therefore it is not possible to attain it there. Why do they attain it? Being weary of the various occurrences of formations, thinking, “Being without mind in this very life, having attained cessation, Nibbāna, we shall abide comfortably.” And how is its attainment accomplished? Having exerted themselves through tranquility and insight, having performed the preliminary duties, by ceasing the sphere of neither perception nor non-perception, its attainment is thus accomplished. For whoever exerts themselves only through tranquility ...he reaches and abides in the attainment of neither-perception-nor-non-perception. And he who strives only by means of insight, he reaches and abides in the attainment of fruition. But he who strives by both means, and ceases the neither-perception-nor-non-perception, he attains that. This is the summary here. Now this is the detailed explanation: Here, a bhikkhu, desiring to attain cessation, having attained the first jhāna, rises from it, and there discerns formations as impermanent, suffering, and not-self. And this insight is threefold: insight discerning formations, insight of fruition attainment, insight of cessation attainment. Among these, insight discerning formations, whether dull or keen, is indeed the basis for the path. Insight of fruition attainment must be keen, like the development of the path. But insight of cessation attainment must be neither too dull nor too keen. Therefore, with neither too dull nor too keen insight, he discerns those formations. Then the second jhāna… (and so on) … then having attained the sphere of infinite consciousness, and risen from it, he discerns formations there in the same way. Then, having attained the sphere of nothingness, and risen from it, he performs four preliminary duties: preventing disturbance of various belongings, honoring the Saṅgha, inviting the Teacher, and determining the duration. Among these, "preventing disturbance of various belongings" means: whatever is not tied to this bhikkhu, but stands as separate belongings— be it bowl and robe, or couch and chair, or dwelling place, or any other kind of requisites— that should be resolved upon so that it is not disturbed, so that it is not destroyed by fire, water, wind, thieves, rats, and so on. And this is the method of resolution: "May this and this, within this period of seven days, not be burned by fire, not be carried away by water, not be scattered by wind, not be stolen by thieves, not be eaten by rats and so on." When thus resolved upon, for that seven days, no danger whatsoever befalls him. But if not resolved upon, it is destroyed by fire and so on. This is called the non-disturbance of various attachments. But that which is a single attachment, be it an undergarment or an outer robe, or a sitting mat, there is no separate act of determination for it, the attainment itself protects it. "Respect for the Saṅgha" means respecting and awaiting the community of monks, until that monk comes, meaning, not performing a Saṅgha act until then. Here, respect is not its prerequisite, but the advertence to respect is the prerequisite. Therefore, one should advert thus: "If, while I am seated, having attained cessation for seven days, the Saṅgha wishes to perform any act, such as an announcement, until some monk comes and calls me, I shall arise at that very moment." One who attains having done this, indeed arises at that time. But if one does not do so, and the Saṅgha, having assembled and not seeing him, asks, "Where is such-and-such a monk?" and when told, "He has attained cessation," sends some monk, saying, "Call him!" then, by that monk, standing within earshot, as soon as "Friend, the Saṅgha awaits you" is said, he arises. So weighty indeed is the Saṅgha's command, therefore, having adverted to it, so that one arises at the very first, one should attain thus. "Calling by the Teacher" means here too, advertence to the Teacher's call is its prerequisite, therefore, that too should be adverted to thus. The rest should be understood in the same way as before. "Determination of the life-span" means the determination of the life-span. This monk should be skilled in determining the life-span, he should attain, having adverted, "Will my life-formations continue for seven days or not?" For if he attains without advertence to life-formations that would cease within seven days, his attainment of cessation cannot ward off death, because death does not exist within cessation, he would arise from the attainment prematurely, therefore, one should attain having adverted to this. The remaining indeed un- It is proper even to reflect; but this is said to be precisely what should be reflected upon. Having thus entered the sphere of nothingness and arisen, and having performed this preliminary task, he enters the sphere of neither perception nor non-perception. Then, having passed one or two thought-moments, he becomes thoughtless; he touches cessation. But why do thoughts not arise beyond these two thoughts for him? Because it is the means to cessation. For this monk, having yoked together the two qualities of tranquility and insight, the ascent to the eight attainments is the means to gradual cessation, not the attainment of the sphere of neither perception nor non-perception. Thus, because it is the means to cessation, thoughts do not arise beyond these two thoughts. Because even before the Bodhisatta approached the Bodhi-mandala in his last existence, the fourth jhana had been produced, but at that time it was merely produced, not as a basis for insight and so on.