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The third is conformity. 901. The fourth is seen as gotrabhu, The fifth as appanā-mind; Or the first is access, The second is conformity. 902. The third is seen as gotrabhu, The fourth as appanā-mind; It reaches the fourth or fifth, Not beyond that. 903. In the sixth or seventh, Appanā does not arise; Because of its proximity to bhavaṅga, The javana immediately. 904. Having received prior service, The sixth or even the seventh; "It reaches," says here, Godatta, the Abhidhammika. 905. Just as someone running, A man at the edge of a broken bank; Wishing to stop at the end, Is unable to stop. 906. Just so, in the sixth, Or even the seventh mind; It is unable to reach (appanā), This should be known by the discerning. 907. This appanā, however, Occurs for only one mind-moment; Then there is a fall into bhavaṅga, So it is explained. 908. Then, cutting off bhavaṅga, Due to reflection; Adverting, then the mind reflecting on jhana. 909. Sense-desire and ill-will, Sloth and torpor, and restlessness; Remorse and doubt, These five are abandoned. 910. With initial application, with sustained application, With joy and with happiness; United with one-pointedness, This jhana has five factors. 911. For one greedy for various objects, Under the sway of sense-desire; Wandering here and there, Like a monkey in the forest. 912. For the mind to be concentrated, On a single object; "Concentration is the opponent, Of sense-desire." it is said. 913. Because of its joyful nature, and its inherent coolness; Therefore, joy is said to be the opposite of ill-will. 914. Because of its expansive nature, and its leading to renunciation and so on; Thought is described as the opposite of sloth and torpor. 915. Because of its unagitated state, and its inherent tranquility; Happiness is the opposite of both agitation and remorse. 916. Because it conforms to wisdom, and has the characteristic of pondering; Discernment is shown to be the opposite of doubt. 917. That jhāna, free from five factors, endowed with five factors; Auspicious, good in three ways, endowed with ten characteristics. 918. Thus is the first jhāna attained by that yogi; Who desires its long duration, in every respect. 919. It should be entered into, after purifying evil deeds; For one who enters it, it will be long-lasting. 920. The bhikkhu who desires the fullness of mind development; Should gradually expand that counterpart sign. 921. There are two stages of expansion, access and absorption; Even having reached access, it is possible to expand it. 922. Or having reached absorption, this is the method of expansion; A farmer cultivates and marks out the land. 923. In the same way, the yogi, with one finger, two fingers, and so on; Should mark out and mark out, and expand it as desired. 924. Even having attained the first jhāna, in five ways; That ascetic should be skilled and proficient. 925. Adverting, entering, in the three resolutions; Emerging and reviewing, are said to be the five masteries. 926. Adverting, resolving, entering again and again; Emerging and reviewing, one accomplishes the five masteries. 927. If one, not yet proficient in the first, desires the second; That yogi will be lost on both sides, from the first and the second. 928. If perceptions associated with sensuality, and mental applications arise; For the heedless yogi, that jhāna is conducive to decline. 929. Mindfulness When it stands firm, its nature is tranquil. For the dull yogi, that meditation is conducive to stability. 930. If perceptions and mental acts occur without initial thought, that meditation for the diligent one would be conducive to distinction. 931. If perceptions and mental acts occur conjoined with disenchantment, that meditation is declared to be conducive to penetration. 932. Therefore, having thoroughly practiced and mastered these five, and having emerged from the first jhāna in the proper way, then, 933. Because this attainment is close to unwholesome states, and because of the coarseness of initial thought, its factor is weak. 934. Thus, having seen the fault in the first (jhāna), the yogi, the wise one, having contemplated the second, tranquil jhāna. 935. Having eradicated attachment to the first jhāna, the practice for the attainment of the second should be undertaken. 936. Then, when he emerges from the first jhāna in the proper way, being mindful and comprehending, as he reviews the jhāna factors, 937. The coarse factors of initial thought appear to the yogi; the remaining three factors appear to him as tranquil. 938. For the abandonment of the coarse factors, and for the acquisition of the tranquil factors, that very same sign is for that yogi. 939. "Earth, earth," thus making it in his mind, now the second jhāna will arise for him. 940. Having cut off the life-continuum, and making the earth kasina that very object, at the mind-door of the yogi, 941. The advertence consciousness arises to that object; then four or five impulsion thoughts arise for him. 942. And at the end, one of those impulsion thoughts is a rūpāvacara, second jhāna consciousness. 943. It is a jhāna conjoined with serenity, equanimity, joy, happiness, and one-pointedness, having three factors. 944. The rest should be understood in the manner stated below; thus, having abandoned two factors, it is conjoined with three factors. 945. A jhāna excellent in three ways, endowed with ten characteristics, the second attainment. is, for the monk, meditation-born. 946. Having attained the second jhāna, with its five aspects; Having become skilled and masterful, mindful in the second too. 947. Therefore, from the well-practiced jhāna, rising from the second again; This attainment is said to be near to the activity of thought. 948. The elation of his mind, dear through joy; But because of the grossness of joy, this factor is weak there. 949. Seeing the danger there, and then in the third, which is tranquil; Having abandoned attachment, in the second jhāna again. 950. For the attainment of the third, the meditation practice should be done; And when he rises from the second jhāna. 951. For one who is mindful and discerning, reflecting on the jhāna factors; Joy appears as gross, while happiness is tranquil. 952. For the abandonment of the gross factors, and for the attainment of the tranquil factors, that same sign is for that yogi. 953. "Earth, earth," thus doing in mind again; Now the third jhāna will arise for him. 954. Interrupting the life-continuum, the earth kasina; Making that same object, in the mind-door of the yogi. 955. The adverting consciousness arises, in that object, then; And impulsion thoughts arise, four or five of them. 956. But one at the end, of those impulsion thoughts; Becomes a rūpāvacara, the mind of the third jhāna. 957. Endowed with mindfulness and clear comprehension, and with happiness; Connected with one-pointedness, the third is considered to have two factors. 958. The rest should be understood in the manner stated below; Thus, lacking one factor, but endowed with two factors. 959. The jhāna, excellent in three ways, endowed with ten characteristics; Is attained as the third, for the monk, meditation-born. 960. Having attained the third jhāna, with its five aspects; Having become skilled and masterful, mindful in that too. 961. Therefore, from the well-practiced jhāna, rising from the third again; This attainment is said to have the fault of near joy. 962. Whatever is the attention here, "happiness" is the thought of the mind; Thus, due to the grossness of happiness, this becomes weak in its components. 963. Thus seeing the danger, in the third jhāna again; Seeing the fourth as peaceful, by the yogi with his mind. 964. Having abandoned attachment, in the third jhāna again; For the attainment of the fourth, the development practice should be done. 965. Then when he, having emerged from the third jhāna; Being mindful and fully aware, reflects on the jhāna factors. 966. That mental happiness appears to him as gross; Equanimity appears peaceful to him, and also the one-pointedness of mind. 967. For the abandoning of the gross factor, for the obtaining of the peaceful factor; That same sign, is "earth, earth." 968. When the yogi does this repeatedly in his mind; This fourth jhāna, will arise. 969. Having cut off the life-continuum, and the earth kasiṇa; Making that same object, at the mind-door of the yogi. 970. The advertence consciousness arises, on that object; Then four or five impulsion thoughts, arise for him. 971. At the end, one of these impulsion thoughts; Becomes a rūpa-jhāna, the fourth jhāna consciousness. 972. Having abandoned one factor, and being conjoined with two factors; This fourth jhāna, is called two-factored. 973. Thus, endowed with three kinds of excellence, and possessing ten characteristics; The fourth jhāna is attained, by the bhikkhu through development. 974. Because happiness and equanimity, are not practiced together; Only impulsion thoughts accompanied by equanimity, impel. 975. Therefore, the fourth is said, to be accompanied by equanimity; This is the distinction here, the rest is as previously stated. 976. The second jhāna in the fourfold system, is twofold; Having made it so in the fivefold system, it is made the second and third. 977. That third is the fourth, and the fourth is the fifth here; The first is just the first, this is the distinction here. 978. Thus far, I have explained, not too briefly; And not too extensively, this rūpāvacara bhāvanā. cultivation. 979. Whose speech is so sweet, excellent, and true, whom does it not delight? This is to be known by those whose minds are purified by extremely keen and clear wisdom. Thus ends the exposition of the cultivation of Rūpāvacara Samādhi in the Abhidhammāvatāra, the fourteenth chapter. 15. The fifteenth chapter The exposition of the cultivation of Arūpāvacara Samādhi