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grasps the sign of his own mind. And for him who, by grasping the sign, brings about those states again, only absorption succeeds, not long duration. Long duration, however, comes from the thorough purification of the hindrances to concentration. For whichever monk, having not thoroughly suppressed sensual desire by reflecting on its drawbacks, etc., having not thoroughly calmed bodily agitation by means of bodily tranquility, having not thoroughly removed sloth and torpor by means of attention to the element of exertion, etc., having not thoroughly eradicated restlessness and remorse by means of attention to the sign of tranquility, etc., and having not thoroughly purified other hindrances to concentration, enters jhana, he is like a bee entering an unpurified hive, or a king entering an unpurified garden, and quickly exits. But he who (purifies) the hindrances to concentration having thoroughly purified the Dhamma, enters into jhāna. He, like a bee entering a well-purified hive, or a king entering a perfectly pure garden, spends the entire day within the absorption. Therefore, the ancients said: "Desire for sensual pleasures, and aversion, should be removed, Restlessness, sloth-and-torpor, and doubt as the fifth; With a mind made joyful by seclusion, Like a king gone to his inner palace, there one should delight." Therefore, by one who desires long endurance, the obstructing defilements should be purified, and jhāna should be entered. And for the abundance of mental development, the acquired counterpart sign should be expanded. Its two stages of expansion are access or absorption. Even having reached access, it is proper to expand it, even having reached absorption. But in one place, it must be expanded. Therefore it is said, "the acquired counterpart sign should be expanded." The method of expanding the sign 77. Herein, this is the method of expansion: That yogi should not expand that sign by the method of expanding a leaf, expanding a cake, expanding cooked rice, expanding a creeper, or expanding a cloth. Just as a farmer, having delimited the field to be ploughed with a plough, ploughs within the delimited area; or just as monks, when establishing a boundary, first mark the signs and then establish the boundary; even so, that acquired sign should be mentally delimited by one, two, three, or four finger-breadths in succession, and expanded according to the delimitation. But it should not be expanded without delimiting. Then, by expanding it by delimiting a span, a cubit, and then the boundaries of a monastery, a vihāra, a sīmā, and the boundaries of a village, a town, a district, a kingdom, an ocean, it should be expanded by delimiting the world-system, or even beyond that. Just as young swans, from the time their wings grow, flying a small area at a time, become accustomed, and gradually go to the moon and sun; even so, a monk, by the method described, expands the sign... Without cutting it off, he expands it up to the boundary of the world-system, or even beyond that. Then that sign of his, in the expanded, expanded place, on the earth's unevenness, on banks and river-banks, in difficult rivers, on mountains, in rough places, becomes like a bull's hide struck by a hundred stakes. But regarding that sign, one who has attained the first jhāna, a beginner, should be much in entering it, not much in reviewing. For one who reviews much, the jhāna factors become coarse and weak and appear. Then, because they have appeared thus, they become a cause for striving upwards. He, striving upwards in a jhāna of little quality, falls away from the first jhāna he attained, and cannot reach the second. Therefore the Blessed One said – "Just as, monks, a mountain cow, foolish, unskilled, not knowing the terrain, inept at moving on uneven mountains. It might think: 'Let me go to a direction I've never gone before, eat grasses I've never eaten before, drink waters I've never drunk before.' It would lift its hind leg without having firmly planted its front leg. It would neither go to a direction it had never gone before, nor eat grasses it had never eaten before, nor drink waters it had never drunk before. And from the place where it stood and thought: 'Let me go to a direction I've never gone before... drink,' it would not return safely to that place. Why is that? Because, monks, that mountain cow was foolish, unskilled, not knowing the terrain, inept at moving on uneven mountains. Just so, monks, some monk here is foolish, unskilled, not knowing the terrain, inept at dwelling, having entered the first jhāna, secluded from sensual pleasures... He does not attend to that sign, does not develop it, does not make it much, does not firmly establish it. He thinks: 'Let me, with the calming of initial and sustained thought... enter and dwell in the second jhāna.' He cannot, with the calming of initial and sustained thought..." from cessation... to attain and dwell in the second jhana. To him it occurs thus: 'Oh, if only I, quite secluded from sensual pleasures... would attain and dwell in the first jhana.' He is unable to, quite secluded from sensual pleasures... attain and dwell in the first jhana. This, bhikkhus, is called a monk fallen from both, deprived of both, just like that mountain cow, foolish, unskilled, not knowing the field, unskillful in walking on uneven mountains. Therefore, by him, in that very first jhana, mastery should be practiced by five modes. Discourse on the Five Masteries 78. Therein are these five masteries: mastery in adverting, mastery in attaining, mastery in resolving, mastery in emerging, and mastery in reviewing. One adverts to the first jhana wherever one wishes, however one wishes, for as long as one wishes; there is no sluggishness in adverting, thus it is mastery in adverting. One attains the first jhana wherever one wishes... there is no sluggishness in attaining, thus it is mastery in attaining. In this way, the rest should also be elaborated. Herein is the exposition of the meaning: for one who emerges from the first jhana and adverts to the initial thought, after cutting off the life-continuum and the subsequent adverting arises, four or five impulsion moments impel, taking thought as their object. Then two life-continuum moments, then again adverting to the sustained thought as object, and impulsion moments as described. Thus, when one is able to direct the mind continuously among the five jhana factors, then his mastery in adverting is perfected. This ultimate mastery is found in the Buddha's Twin Miracle, or in others at such a time. Beyond this, there is no swifter mastery in adverting. But for Venerable Mahāmoggallāna, like in the taming of the Nāga king Nandopananda, the ability to attain swiftly is called mastery in attaining. The ability to sustain for a moment, whether a finger-snap or ten finger-snaps, is called mastery in resolving. Likewise, the ability to emerge swiftly is called mastery in emerging. Both of these... It is fitting to tell the story of the Elder Buddharakkhita, for the purpose of invisibility. That venerable one, eight years since his ordination, was sitting at Therambatthala among thirty thousand powerful ones who had come to attend the sick Elder Mahārohaṇagutta. He saw the Supaṇṇa king swooping down from the sky, saying, "I will seize the attendant Nāga king who was receiving gruel for the Elder." Immediately, he created a mountain, took the Nāga king by the arm, and entered into it. The Supaṇṇa king struck the mountain and fled. The Great Elder said: "If, friend, Buddharakkhita had not been, we would all have been blameworthy." But the mastery of reviewing is said to be just the mastery of adverting. For indeed, the impulsion moments of reviewing there are immediately after adverting. Discourse on the Second Jhāna 79. But for one who has practiced the five masteries, having emerged from the well-mastered first jhāna, and having seen the fault therein, thinking: "This attainment is an enemy to the proximate hindrances, but weak in its factors due to the grossness of initial and sustained application," and having mentally attended to the second jhāna as peaceful, having exhausted attachment to the first jhāna, effort should be made for the attainment of the second. Then, when, having emerged from the first jhāna, for one who is mindful and comprehending, reviewing the jhāna factors, initial and sustained application appear as gross, and rapture, happiness, and one-pointedness of mind appear as peaceful, then, for the abandoning of the gross factor and the acquisition of the peaceful factors, as he repeatedly attends to that same sign, "earth, earth," cutting off the life-continuum with the thought "now the second jhāna will arise," the mind-door adverting arises, making that same earth-kasiṇa its object. Then, on that very object, four or five impulsion moments run, at the end of which is one rūpāvacara second jhāna (consciousness). The rest are kāmāvacara as described. And by this much, indeed, the suppression of initial and sustained application, inner tranquility, unification of mind, without initial application, without sustained application... He abides, having attained the second jhāna, born of concentration, with rapture and pleasure. Thus, by him, the second jhāna, abandoning two factors, endowed with three factors, of threefold excellence, possessed of ten characteristics, the earth-kasiṇa, is attained. 80. There, "the cessation of applied thought and sustained thought" means the cessation, the transcending of these two, applied thought and sustained thought; it means their non-appearance at the moment of the second jhāna.