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Conversely, it is pleasant. But for one who does not accomplish the skills in absorption, insight is slow. For one who accomplishes them, it is swift. Moreover, the distinction of these should be understood by way of craving and ignorance, and by way of having applied oneself to calm and insight. For one overcome by craving, the practice is painful. For one not overcome, it is pleasant. For one overcome by ignorance, insight is slow. For one not overcome, it is swift. And whoever has not applied themselves to calm, for them, the practice is painful. For one who has applied themselves, it is pleasant. But whoever has not applied themselves to insight, for them, insight is slow. For one who has applied themselves, it is swift. The distinction of these should also be understood by way of defilements and faculties. For one with strong defilements and weak faculties, the practice is painful... is difficult in practice, and slow in direct knowledge. But for one with keen faculties, direct knowledge is swift. For one with few defilements and soft faculties, the practice is pleasant, but direct knowledge is slow. But for one with keen faculties, direct knowledge is swift. Thus, among these practices and direct knowledges, the person who attains concentration through difficult practice and slow direct knowledge, that concentration is called "difficult in practice, slow in direct knowledge." The same method applies to the remaining three, thus it is fourfold in terms of difficult practice, slow direct knowledge, and so on. In the second tetrad, there is concentration that is limited and has a limited object, there is that which is limited and has an immeasurable object, there is that which is immeasurable and has a limited object, there is that which is immeasurable and has an immeasurable object. Therein, the concentration that is of little quality and cannot be a condition for a higher jhāna, this is limited. That which occurs with an undeveloped object, this is of a limited object. That which is well-developed, well-cultivated, and can be a condition for a higher jhāna, this is immeasurable. That which occurs with an developed object, this is of an immeasurable object. However, the mixed method should be understood by the mixing of the described characteristics. Thus it is fourfold in terms of limited and limited object, and so on. In the third tetrad, the first jhāna is five-membered by means of thought, examination, rapture, happiness, and concentration, with hindrances suppressed. Then the second is three-membered, with thought and examination subsided. Then the third is two-membered, with rapture dispassioned. Then the fourth is two-membered, by means of concentration accompanied by equanimity-feeling, with happiness abandoned. Thus, these four concentrations are the constituents of these four jhānas. Thus it is fourfold in terms of the constituents of the four jhānas. In the fourth tetrad, there is concentration that is conducive to decline, there is that which is conducive to stability, there is that which is conducive to distinction, there is that which is conducive to penetration. Therein, conduciveness to decline is by means of the arising of adversaries. Conduciveness to stability is by means of maintaining it with mindfulness in accordance with its nature. Conduciveness to distinction is by means of attaining higher distinctions. Conduciveness to penetration is by means of the arising of perception and attention accompanied by disenchantment. By way of flavor, the penetrative part should be understood. As it is said: "For one who has attained the first jhana, perceptions and mental formations associated with sensual desire arise: wisdom leading to decline. Mindfulness in accordance with that Dhamma stands firm: wisdom leading to stability. Perceptions and mental formations associated with the absence of initial application arise: wisdom leading to distinction. Perceptions and mental formations associated with disenchantment arise, connected with dispassion: wisdom leading to penetration." (Vibh. 799) And associated with that wisdom, there are also four concentrations. Thus, by way of decline-leading and so on, it is fourfold. In the fifth tetrad, there are four concentrations: the concentration of the sense-sphere, the concentration of the form-sphere, the concentration of the formless-sphere, and the unincluded concentration. Therein, all access concentration is the concentration of the sense-sphere. Likewise, the concentration of wholesome consciousness of the form-sphere and so on are the other three. Thus, by way of the sense-sphere and so on, it is fourfold. In the sixth tetrad: "If a bhikkhu, making desire the dominant factor, gains concentration, gains one-pointedness of mind, this is called concentration of desire... (and so on)... if a bhikkhu, making energy the dominant factor... if a bhikkhu, making mind the dominant factor... if a bhikkhu, making investigation the dominant factor, gains concentration, gains one-pointedness of mind, this is called concentration of investigation." (Vibh. 432; S.N. 3.825) Thus, by way of dominant factors, it is fourfold. In the pentad, the second jhana mentioned in the fourfold division, by transcending only initial application, is the second; by transcending both initial application and sustained application, it is the third. Thus, by dividing it into two, five jhanas should be understood. And the five concentrations that are factors of these (jhanas). Thus, by way of the factors of the five jhanas, a fivefold division should be understood. 40. What is its defilement? What is its purification? The answer to this is stated in the Vibhanga. For it is said there: "Defilement means a phenomenon leading to decline. Purification means a phenomenon leading to distinction." (Vibh. 828) Therein: "For one who has attained the first jhana, perceptions and mental formations associated with sensual desire arise: wisdom leading to decline." (Vibh. By this method, the qualities leading to decline should be understood. "Perceptions and mental formations accompanied by non-thinking arise, leading to special insight" (Vibh. 799) – by this method, the qualities leading to distinction should be understood. Description of the Ten Obstacles 41. "How should it be developed?" Here, the concentration associated with the Noble Path, which is said to be twofold as worldly and supramundane, its method of development is included in the method of developing wisdom. For when wisdom is developed, that [concentration] is developed. Therefore, concerning that, we say nothing separate about "how it should be developed." But as for that which is worldly, it should be developed by one who, having purified their virtues in the manner described, and established in perfectly pure virtue, having cut off whatever obstacle exists among the ten obstacles, having approached a noble friend who gives a meditation subject, having taken one of the forty meditation subjects suitable to one's temperament, having abandoned an unsuitable dwelling for the development of concentration, and dwelling in a suitable dwelling, having cut off minor obstacles, and not neglecting any part of the method of development. This is the summary here. But this is the detailed explanation. Regarding what was said: "having cut off whatever obstacle exists among the ten obstacles" – here are they: Dwelling and family, gain, the group, and action, the fifth; Travel, relatives, sickness, books, and psychic power – these are the ten. These are called the ten obstacles. Among these, dwelling itself is the obstacle of dwelling. This method applies to family and the others. Here, "dwelling" means even a single cell, even a single precinct, or the entire monastery. This is not an obstacle for everyone. But for one who becomes zealous in new construction and so forth, or who has accumulated many possessions, or who for any reason is attached and mentally bound, for him alone it is an obstacle, not for others. Here is a story: Indeed, two young men of good family, having left Anuradhapura, gradually went forth into homelessness at Thūpārāma. Of them, one [learned] two mātikā p having committed a fault, being five years old, having made a pavāraṇā, he went to a place called Pācinakhaṇḍarāji. One monk lived right there. Having gone to Pācinakhaṇarāji, having lived there for a long time, having become an elder, he thought: "This place is suitable for seclusion. Come, I will tell my friend about it." Then, having departed, he gradually entered the Thūpārāma. Seeing him as he entered, the elder of the same seniority went to meet him, received his bowl and robe, and performed his duties. The visiting elder entered his lodging and thought: "Now my friend will send ghee or treacle or a drink. For he has lived in this city for a long time." He received nothing at night, and in the morning he thought: "Now he will send gruel and snacks taken by the attendants." Not seeing that either, he thought: "There is no one to send it. Perhaps he will give it to me when I enter." So early in the morning, he went to the village with him. Those two, having walked one street, obtained a ladleful of gruel, sat in the assembly hall, and drank it. Then the visitor thought: "Perhaps there is no regular gruel. Now at mealtime, people will give excellent food." Then at mealtime too, having wandered for alms, and eaten what they had received, the other said: "Bhante, do you always live like this?" "Yes, friend." "Bhante, Pācinakhaṇḍarāji is comfortable. Let us go there." The elder, leaving the city by the southern gate, took the road to the potters' village. The other said: "But, Bhante, why have you taken this road?" "Did you not, friend, praise Pācinakhaṇḍarāji?" "But, Bhante, in the place where you have lived for so long, is there no extra requisites?" "Yes, friend, the couch and chair belong to the Saṅgha, they have been put away.