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and the hand that moves here and there is like sustained application. Similarly, for one making a circle, the point that is fixed in the center is like initial application, which is placing upon; the point that revolves outside is like sustained application, which is wiping around. Thus, this jhāna is called "with initial application, with sustained application" because it proceeds with this initial application and with this sustained application, like a tree with flowers and fruit. In the Vibhaṅga, however, the teaching is given from the perspective of individuals, saying, "he is endowed with, fully endowed with, this initial application and this sustained application," and so on. But the meaning there should also be understood in the same way. "Born of seclusion" (vivekajaṃ): Here, seclusion (vivitti) is viveka, meaning the disappearance of hindrances. Or, viveka means secluded (vivitto), meaning the aggregate of states associated with jhāna, secluded from hindrances. Therefore, "born of seclusion" (vivekajaṃ) means born from seclusion, or born in that seclusion. 72. "Joy and happiness" (pītisukhaṃ): Here, that which gladdens is joy (pīti). It has the characteristic of fondness, the function of filling the body and mind, or the function of pervading, and its manifestation is elation. This joy is of five kinds: minor joy, momentary joy, showering joy, uplifting joy, and pervading joy. Among these, minor joy can only cause goosebumps on the body. Momentary joy is like a flash of lightning at every moment. Showering joy, like a wave on the seashore, breaks again and again after invading the body. Uplifting joy is strong; it causes the body to be raised up. having attained the measure of leaping into the sky. Thus, the Elder Mahātissa, who resided in Puṇṇavallika, on the full moon day, in the evening, went to the cetiya courtyard, and seeing the moonlight, facing the Great Cetiya, he thought, "At this very hour, the four assemblies are worshipping the Great Cetiya." And in the manner of a naturally seen object, he generated a joyful emotion focused on the Buddha, and like a painted ball struck on a clean floor, he rose into the sky and landed right in the courtyard of the Great Cetiya. Similarly, a young woman from Vattakālaka village, near Girikaṇḍaka Vihāra, also leaped into the sky due to a strong joyful emotion focused on the Buddha. It is said that her parents, going to the monastery in the evening to listen to the Dhamma, said, "Daughter, you are heavily pregnant, you cannot go about at an unseasonable time. We will make merit for you and listen to the Dhamma." And they left. Though she wished to go, unable to refuse their words, she remained at home. Standing in front of the house, looking at the sky-cetiya courtyard in Girikaṇḍaka by the moonlight, she saw the lamp offering to the cetiya, and the four assemblies making offerings of garlands, perfumes, and so on to the cetiya, and circumambulating it. She also heard the sound of the communal chanting of the bhikkhu Saṅgha. Then, as she looked at the cetiya, which was like a heap of pearls, a joyful emotion arose in her, thinking, "Blessed are those who go to the monastery and are able to walk about in such a cetiya courtyard, and listen to such sweet Dhamma talk!" She leaped into the sky and descended from the sky into the cetiya courtyard even before her parents, worshipped the cetiya, and stood listening to the Dhamma. Then her parents arrived and asked her, "Daughter, by what path did you come?" She said, "I came by sky, not by path." When they said, "Daughter, only those free from defilements travel by sky. How did you come?" She replied, "As I stood looking at the cetiya by the moonlight, a strong joy focused on the Buddha arose in me. Then I did not know whether I was standing or sitting, the sign was grasped..." but I, having leaped into the sky, am established in the monastery courtyard.” Thus, even rapture (ubbega-pīti) is of a measure to cause leaping into the sky. But when pervading rapture (pharaṇā-pīti) has arisen, the entire body is inflated and filled, like a bladder filled with water, or like the interior of a mountain cave overwhelmed by a great flood of water. This rapture, being fivefold, as it takes hold and matures, completes two kinds of tranquility: body tranquility and mind tranquility. Tranquility, as it takes hold and matures, completes two kinds of happiness: bodily and mental. Happiness, as it takes hold and matures, completes three kinds of concentration: momentary concentration, access concentration, and absorption concentration. Among these, the pervading rapture (pharaṇā-pīti) which, being the root of absorption concentration, grows and attains union with concentration— this is the rapture intended in this context. 73. But the other, happiness (sukha), is that which makes one happy, or that which thoroughly consumes and digs out afflictions of body and mind, hence sukha. It has the characteristic of pleasantness. Its function is to strengthen its co-arisen states. Its manifestation is support. Even though they are sometimes inseparable, rapture is the delight in obtaining a desirable object. Happiness is the experience of the taste obtained. Where there is rapture, there is happiness. Where there is happiness, there is not necessarily rapture. Rapture is included in the aggregate of formations. Happiness is included in the aggregate of feeling. Rapture is like seeing and hearing about water in a forest for one wearied in a desert. Happiness is like entering the shade of the forest and enjoying the water. And this should be understood as being said due to its prominence at that particular time. Thus, this rapture and this happiness belong to this jhana, or are present in this jhana, therefore this jhana is called rapture-happiness (pītisukha). Alternatively, rapture and happiness are rapture-happiness, like Dhamma and Vinaya, etc. Rapture-happiness born of seclusion belongs to this jhana, or is present in this jhana, thus it is also rapture-happiness born of seclusion. For just as jhana, so too rapture-happiness here is born of seclusion. It has five (factors), therefore it is proper to say "joy and happiness born of seclusion" in one word. But in the Vibhanga, it is said in the manner of "this happiness is accompanied by this joy," etc. (Vibha. 567). But the meaning there, too, should be understood in the same way. "First jhana" - this will become clear later. "Attaining" means having approached, having reached. Or having accomplished, having produced. But in the Vibhanga, it is said: "Attaining means the acquisition, the obtaining, the reaching, the accomplishment, the touching, the realization, the attainment of the first jhana." Its meaning, too, should be understood in the same way. "Dwells" means, being endowed with the aforementioned kind of jhana, by a posture-dwelling corresponding to it, one brings about the movement, the activity, the maintenance, the carrying on, the passing of time, the conduct, the dwelling of one's existence. And this is said in the Vibhanga: "'Dwells' means moves, acts, maintains, carries on, passes time, conducts, dwells; therefore it is called 'dwells'" (Vibha. 540). "Having abandoned five factors," etc. 74. As for what is said: "having abandoned five factors, endowed with five factors," there, the state of having abandoned five factors should be understood as the abandonment of these five hindrances: sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt. For when these are not abandoned, jhana does not arise. Therefore, these are called the factors of abandonment. Although other unwholesome states are also abandoned at the moment of jhana, these in particular are obstacles to jhana. For a mind enticed by various objects through sensual desire does not become concentrated on a single object. Or, overcome by sensual desire, it does not enter the path for the abandonment of the sense-sphere. And being struck by ill-will at the object, it does not proceed continuously. Overcome by sloth and torpor, it becomes unworkable. Afflicted by restlessness and remorse, it wanders about without being calmed. Impaired by doubt, it does not ascend the path conducive to the attainment of jhana. Thus, especially obstacles to jhana. Unattached, these very ones are said to be the factors of abandoning. But since initial application plants the mind on the object, sustained application binds it continuously, and for the mind whose effort is accomplished for undistractedness, due to the perfection of effort, joy gladdens, and happiness strengthens. Then, the mind, with its remaining associated states, supported by these directing, binding, gladdening, and strengthening, one-pointedness is established evenly and rightly on a single object. Therefore, initial application, sustained application, joy, happiness, and one-pointedness of mind— by way of the arising of these five— the possession of five factors should be understood. Indeed, when these five have arisen, jhana is said to have arisen. Therefore, these five are called its factors of possession. Thus, it should not be taken that there is any other jhana not possessing these. Just as, however, merely by way of factors, a four-factored army, a five-factored musical instrument, and an eight-factored path are spoken of, so too this (jhana) merely by way of factors is said to be five-factored or possessing five factors; this should be understood. And these five factors, although they exist even at the moment of access concentration, yet in access concentration they are stronger than the ordinary mind. But here (in jhana), they are stronger even than access concentration, having attained the characteristic of the fine-material sphere. Indeed, here initial application arises directing the mind on the object in a very clear manner. Sustained application arises exceedingly examining the object.