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for one moment of consciousness. Indeed, in seven places there is no measure of duration for the first fixation, in mundane supernormal powers, in the four paths, in the fruit immediately following the path, in the life-continuum absorption in the form and formless realms, in the base of neither perception nor non-perception as a condition for cessation, and in the attainment of fruit for one emerging from cessation. Here, the fruit immediately following the path does not occur beyond three. The base of neither perception nor non-perception as a condition for cessation does not occur beyond two. In the form and formless realms, there is no limit to the life-continuum, in the remaining places, there is only one consciousness. Thus, fixation is only for one moment of consciousness. Then, there is a fall into the life-continuum. Then, having interrupted the life-continuum, there is advertence for the purpose of reviewing the jhāna, then the review of the jhāna. And thus, he, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied thought and sustained thought, with rapture and pleasure born of seclusion. (Dhs. 160; Dī. Ni. 1.226). Thus, by him, the first jhāna, abandoning five factors, endowed with five factors, of threefold excellence, possessed of ten characteristics, has been attained, the earth kasina. 70. Here, "quite secluded from sensual pleasures" means having secluded oneself from sensual pleasures, having become separated, having departed. And this particle "eva" (quite) here, should be understood as having the meaning of restriction. And because it has the meaning of restriction, therefore, at the time of entering and dwelling in that first jhāna, it indicates the opposing nature of sensual pleasures, even though they are not present, and its attainment only through the renunciation of sensual pleasures. How? When such a restriction is made, "quite secluded from sensual pleasures," this is understood: Surely, sensual pleasures are opposed to jhāna, in the presence of which this does not arise, like the light of a lamp in the presence of darkness. And its attainment occurs only through their renunciation, just as the far shore is attained by renouncing the near shore. Therefore, the restriction means 'he does what is restrained'. Here, it might be asked: Why is this mentioned only in the first phrase, and not in the second? Is it possible to enter and dwell in absorption without being separated from unwholesome states? This should not be seen that way. For it is mentioned in the first phrase because of its escape from them. This absorption is indeed an escape from sensual pleasures, as it transcends the sense-sphere and is an antidote to sensual passion. As it is said, "This is the escape from sensual pleasures, namely, renunciation." But in the second phrase, just as the word 'only' is brought in and spoken, as in "Here, bhikkhus, is a recluse; here is a second recluse," so too should it be spoken. For it is not possible to enter and dwell in absorption without being separated from other unwholesome states, namely, the hindrances. Therefore, it should be understood in both phrases as "separated from sensual pleasures, separated from unwholesome states." And in both phrases, although all kinds of separation, such as separation by way of substitution and physical separation, are included by the common word 'separated', yet only three should be understood here: physical separation, mental separation, and separation by suppression. By the word 'from sensual pleasures', all those sensual objects that are mentioned in the exposition as "What are sensual objects? Agreeable forms," and so on, and all those defilement-sensual pleasures that are mentioned there and in the analysis as "desire is sensual pleasure, lust is sensual pleasure, desire-lust is sensual pleasure, intention is sensual pleasure, lust is sensual pleasure, intention-lust is sensual pleasure; these are called sensual pleasures," should be understood as included. For in this way, the meaning "separated from sensual pleasures" means separated from sensual objects, and thereby physical separation is stated. "Separated from unwholesome states" means separated from defilement-sensual pleasures or from all unwholesome states, and thereby mental separation is stated. By the former, the giving up of sensual pleasure is implied by the statement of separation from sensual objects; by the latter, the pleasure of renunciation non-possession is made clear. Thus, by the very words "seclusion from material desires and defiling desires," by the first, the abandoning of the defiling basis, by the second, the abandoning of defilement. By the first, the giving up of the cause of greediness, by the second, of foolishness. And by the first, purity of application, by the second, the fostering of intention is made clear, so it should be understood. This is the method regarding the material desires among the desires mentioned in "from desires." However, in the case of defiling desires, "desire" is intended as craving itself, of many kinds, such as "will" and "lust." And though it is included among unwholesome things, it is mentioned separately in the Vibhaṅga as an opponent to jhāna, in the manner of "What is desire there? Desire is will," and so on. Or it is mentioned in the first phrase because it is a defiling desire, and in the second phrase because it is included among unwholesome things. And because it is of many kinds, it is said "from desires" instead of "from desire." Even when other things are unwholesome, in the Vibhaṅga, in the manner of "What are the unwholesome things there? Craving," and so on, only the hindrances are mentioned, because they are seen to be the opposing antagonists of the jhāna factors above. For the hindrances are antagonists to the jhāna factors, and the jhāna factors themselves are their opponents, destroyers, and vanquishers. Thus it is said in the Piṭaka: "Indeed, concentration is the opponent of craving, joy of ill-will, initial application of sloth and torpor, happiness of restlessness and remorse, and sustained application of doubt." Thus here, by "secluded from desires," the suppression-seclusion of craving is stated. By "secluded from unwholesome things," that of all five hindrances. But by taking what was not taken, by the first, craving, by the second, the remaining hindrances. Similarly, by the first, greed, which is concerned with the five sense objects and is a division of the three unwholesome roots; by the second, hatred and delusion, which are concerned with the division of objects of aversion, and so on. Or among the floods and other things, by the first, the flood of desires, the yoke of desires, the canker of desires, the clinging to desires, covetousness, the bodily fetter of desires, and the fetter of lust for desires; by the second, not of the remaining floods, bonds, defilements, clingings, knots, and fetters. By the first, of craving and its associated states; by the second, of ignorance and its associated states. Moreover, by the first, of the eight mind-states associated with greed; by the second, of the remaining four unwholesome mind-states, the suppression-detachment is said to be. This much is the exposition of the meaning in "detached from sensual pleasures, detached from unwholesome states." 71. Having thus shown the abandoning factor of the first jhāna, now, to show the associated factor, "with initial application, with sustained application" and so on is said. Therein, "initial application" is the act of applying, it is said to be "lifting up." And this has the characteristic of directing the mind onto the object, its function is striking and striking repeatedly. Thus, it is said that by it, the meditator makes the object struck by initial application, struck repeatedly by initial application. Its manifestation is bringing the mind to the object. "Sustained application" is the act of sustaining, it is said to be "moving around." And this has the characteristic of exploring the object, its function is keeping the co-arisen states engaged there, its manifestation is the continuous engagement of the mind. Even though they are sometimes inseparable, initial application is the mind's first impact, like the striking of a bell, due to its grossness and its being a forerunner. Sustained application is the continuous engagement, like the reverberation of a bell, due to its subtlety and its nature of exploring. Here, initial application is expansive, in its initial arising, it is a fluttering, like the flapping of a bird's wings when it wants to fly up into the sky, or like the bee's descent towards the lotus, its mind following the scent. Sustained application is calm in its movement, not excessively fluttering, like the spreading of a bird's wings when it has flown up into the sky, or like the bee's circling above the lotus, having descended towards it. In the commentary on the Dukanipāta, however, it is said: "Like a great bird flying in the sky, taking the wind with both wings, then settling its wings and flying, in the nature of directing the mind onto the object, thought is a reflection. It is said that "reflection is a thought that proceeds by way of wiping, as it were, like the movement of one who causes the wings to flutter to catch the wind." This is appropriate for its occurrence without interruption. This distinction of theirs is evident in the first and second jhānas. Moreover, just as when one firmly grasps a bronze vessel stained with dirt with one hand, and with the other hand wipes it with a ball of powdered oil and hair, the hand that grasps firmly is like initial application (vitakka), and the hand that wipes is like sustained application (vicāra). Similarly, for a potter who spins the wheel with a stick and makes a pot, the hand that presses down is like initial application,