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merely by way of its factors. And although these five factors are present even at the moment of access concentration, yet in access concentration they are stronger than ordinary consciousness. But here, they are even stronger than in access concentration, having reached the moment of form-sphere concentration. Here, initial thought arises, planting the mind on the object with a very clear aspect. Sustained thought exceedingly stroking the object. Rapture and bliss, pervading the entire body. Therefore it is said: "There is no part of his entire body that is not pervaded by the rapture and bliss born of seclusion." One-pointedness of mind also arises, having firmly touched the object, like an upper lid on a lower box. This is their other. Here is the distinction, therefore, "endowed with five factors" is said, specifically referring to absorption-jhana. But here, regarding "threefold excellent and endowed with ten characteristics," the threefold excellence of jhana is to be understood in terms of its beginning, middle, and end. And its endowment with ten characteristics is to be understood in terms of the characteristics of these very beginning, middle, and end. The detailed method will be explained by itself here. Because it cannot be overcome by the thieves of defilements, jhana is called "the mind's casket." "Nissāya" means "making it a basis." Since the threefold excellence is also made clear by the explanation of the ten characteristics, first, showing the ten characteristics, he said, "These are they," and so on. There, the meaning of the words "purity of mind from obstacles," etc., will become clear in the commentary on the Pāli text, which begins with "This is the Pāli here." "Tatra" means "in that explanation of the ten characteristics." "Purity of practice" (paṭipadāvisuddhi) means: "Paṭipadā" is that by which one practices jhana; it is the preliminary method of development ending with the change of lineage (gotrabhu). Purity is purification from obstacles; purity of practice is the purity of the practice. But since this is obtained at the moment of the arising of jhana, therefore it is said, "Purity of practice is the beginning." "Cultivation of equanimity" (upekkhānubrūhanā) means: due to the absence of things to be purified, etc., it is the completion of the function of equanimity (tatramajjhattatā-upekkhā) included in jhana. But since this is especially obtained at the moment of the abiding of jhana, therefore it is said, "Cultivation of equanimity is the middle." "Delight" or "joy" (sampahaṃsanā) means: it is the purification in terms of the completion of the function of knowledge that accomplishes the non-transgression of phenomena there, etc. But since this becomes manifest at the final moment of jhana, therefore it is said, "Delight is the end." These three characteristics are: the manner of the mind's purification from obstacles, the manner of practicing the middle sign of tranquility, and the manner of plunging into it. These are the three characteristics of the attainment of absorption at the initial moment of jhana's arising. Without these modes, there is no attainment of absorption, because of the non-existence of... and in absorption, due to its absence, it is excellent in the beginning, because it is a path of purification, and because it is endowed with the characteristics mentioned, it is complete with the three characteristics. In this way, the application of the characteristics of the middle and the end should be understood. Some, however, describe thus: "Purity of practice is preparatory access, Growth of equanimity is absorption, And delight is reviewing." That is not suitable. For if that were so, it would be an extolling of jhāna's qualities by non-jhāna states. Indeed, one stage is not included in another stage, and this contradicts the Pāli. For it is said in the Pāli: "The mind that has attained oneness is both imbued with purity of practice, and fostered by equanimity, and delighted by knowledge." Here, "the mind that has attained oneness" refers to the mind that has attained absorption, associated with that oneness, which has reached the peak of one-pointedness and the single flavor of the faculties, and immediately thereafter, its being imbued with purity of practice, etc., is stated. Therefore, since in the Pāli purity of practice, etc., are stated in a single moment of absorption-consciousness, purity of practice should be understood as the approach of preliminary work within absorption itself; growth of equanimity, as the function of equanimity of impartiality; and delight, as the accomplishment of the function of knowledge that purifies by establishing the non-transgression of phenomena, and so on, should be understood. How? At the moment absorption arises, whatever group of defilements, called hindrances, is an obstacle to that jhāna, from that the mind is purified. Being purified, it becomes free from obstruction, and attains the middle sign of tranquility. The middle sign of tranquility is absorption-concentration itself, proceeding evenly. It is "middle" by not going to the two extremes, called sluggishness and agitation. It is "tranquility" by the special calming of opposing states. It is a "sign" because it is the cause of special happiness for the yogi. Having done so. But the gotrabhū consciousness, the immediate condition for that absorption consciousness, even with differences in its mundane and supra-mundane nature, and in its being a cause and an effect, since it reaches transformation in one single continuum, by way of transformation in one continuum, attains suchness, a state of collectedness through absorption concentration, and is said to enter the middle sign of tranquility. Having thus entered, by reaching suchness, it is said to plunge into it. For at the moment when suchness enters the middle sign of tranquility, at that very moment, by reaching suchness, by attaining collectedness through absorption concentration, it is said to plunge into it. Thus, the modes of purity from obstacles, entering the middle tranquility, and plunging, present in the preceding gotrabhū consciousness, manifesting by way of arrival, should be known as the purity of the path at the very moment of the arising of the first jhāna. For these very modes, manifesting at the jhāna moment due to specific conditions, are called the purity of the path. But for that consciousness, thus purified, since there is no need to purify it again, not engaging in the act of purification, one is said to regard the purified consciousness with equanimity. For one who has entered tranquility by attaining a state of tranquility, not engaging in the act of collecting it again, one is said to regard the one who has entered tranquility with equanimity. And because of having entered tranquility, for one who has abandoned the entanglement of defilements and is established in oneness, not engaging in the act of establishing oneness again, one is said to regard the establishment of oneness with equanimity. Thus, the development of equanimity should be understood by way of the function of equanimity regarding the middle. And those conjoined phenomena, called concentration and wisdom, which have arisen in that jhāna-consciousness, thus developed by equanimity, proceeding without exceeding each other; and those faculties like faith, etc., which have proceeded, being one in taste by the taste of liberation, having been freed from various defilements; and that effort, which is suitable for their non-exceeding, one-taste nature, which carries them, and And the cultivation that occurred at that moment, all those aspects, because by wisdom, seeing in defilements and purifications their respective drawbacks and benefits, were thus delighted, purified, and made perfectly clear, therefore, by the accomplishment of the state of not transgressing the teachings, etc., the delight is to be understood as the completion of the function of the purifying wisdom, so it is said. Now, why is delight called "completion," and not the development of equanimity? Because in that meditative mind, wisdom becomes manifest through equanimity, therefore, delight, which is the function of wisdom, is called "completion." For indeed, at the time of absorption, due to the proper progress of meditation and the complete abandonment of the opposition, and because no effort is to be made in exertion, etc., there is only equanimity. Regarding which it is said: "At the right time, the mind's equanimity observes the purified mind," and so on. But this equanimity is for the accomplishment of wisdom's function, especially because it is a means for wisdom in the activity of absorption, therefore, delight, which is the function of wisdom, is called "completion." Thus, by the three kinds of path purification, which have attained distinction, and by the three kinds of development of equanimity, and by the exceeding dominance of the faculty of wisdom, all four kinds of delight are accomplished. Thus, all ten aspects, in terms of the function of wisdom in arrival and equanimity, are to be understood only in jhāna. "The mind thus gone to a threefold state," and so on, are words of praise for that very mind. There, "thus gone to a threefold state" means, in the manner thus described, it has gone to a threefold state by way of path purification, penetration, development of equanimity, and delight of wisdom. "Endowed with initial application" means, being free from the disturbance of defilements, it has attained a beautiful state through initial application. "Endowed with the mind's steadfastness" means, it is fully endowed, without deficiency, with the steadfastness of the mind, which is its continuous activity in that very object. Just as "steadfastness" in the sense of mastery over steadfastness is the progress of jhāna, so here too, the mind's steadfastness... And concentration of mind is appropriate.