English
Here, although all the factors of the first jhāna are not present in the second jhāna—for the contacts and so on are different in the first jhāna, and different here—it should be understood that it is said "the cessation of applied thought and sustained thought" to show that the attainment of the second jhāna and so on, after the first jhāna, occurs through the transcending of the grosser factor among the grosser factors. "Internal" here refers to one's own internal. In the Vibhaṅga, however, only "internal, personal" is stated. Since it refers to one's own internal, the meaning here is: born in oneself, arisen in one's own continuum. "Unification" (sampasādana) is called faith. Due to its association with unification, jhāna is also unification, like a blue cloth due to its association with the blue color. Or, because that jhāna, being endowed with unification, unifies the mind by the cessation of the agitation of applied thought and sustained thought, it is also called unification. In this interpretation of the meaning, the connection of words should be understood as "unification of mind." In the former interpretation of the meaning, "of mind" should be connected with "singleness." Here is the explanation of the meaning: "Eko udeti" means "one arises," that is, it arises as supreme, excellent, not being overwhelmed by applied thought and sustained thought. For even the excellent is called "one" in the world. Or, it is also appropriate to say that it is "one" because it is without a companion due to the absence of applied thought and sustained thought. Or, "udi" means "it arises" in the associated phenomena, meaning it establishes them. "Ekodi" means it is one in the sense of excellence, and it is "udi"; this is a designation for concentration. Thus, he develops, he increases this singleness. This second jhāna is unification. And this unification, since it belongs to the mind, not to a being, not to a life-principle, therefore it is called "unification of the mind." But is not this faith present even in the first jhāna, and this concentration called unification? So why is this alone called "clarity and unification of the mind"? It is said: Indeed, that first jhāna, agitated by initial and sustained application, is not very clear, like water full of ripples and waves. Therefore, even though faith is present, it is not called "clarity." And because it is not very clear, the concentration there is also not very manifest. Therefore, it is not called "unification." But in this jhāna, strong faith finds opportunity due to the absence of the hindrance of initial and sustained application. And by the acquisition of strong faith as an ally, concentration also becomes manifest. Therefore, it should be understood that this alone is described in this way. In the Vibhaṅga, however, it is said only this much: "Clarity means the faith, conviction, acceptance, and serene confidence. Unification of the mind means the stability of mind... and right concentration." It should be understood that this explanation of meaning does not contradict what is thus stated, but rather accords with it and agrees with it. 81. "Without initial application, without sustained application" means that in this jhāna, initial application is abandoned by development, or that there is no initial application in it, hence "without initial application." In the same way, "without sustained application." In the Vibhaṅga too, it is said: "Thus, this initial application and this sustained application are calmed, quieted, tranquilized, set, extinguished, eliminated, thoroughly eliminated, dried up, completely dried up, and brought to an end. Therefore, it is called 'without initial application, without sustained application'" (Vibha. 576). Here it is said: "But is not this meaning established by 'from the calming of initial and sustained application'? So why is 'without initial application, without sustained application' said again?" It is said: This meaning is indeed established, but it does not illuminate that specific meaning. Did we not say: "From the transcending of the grosser and grosser factor, the attainment of the second jhāna and so on, beyond the first jhāna, occurs, to show..." "The appeasement of applied thought and sustained thought" thus it was said. Moreover, from the appeasement of applied thought and sustained thought comes this inner tranquility, not from the agitation of defilements. And from the appeasement of applied thought and sustained thought comes this unification, not like the access concentration from the abandonment of hindrances, nor like the first jhāna from the manifestation of factors. Thus, this statement elucidates the cause of inner tranquility and unification. Similarly, from the appeasement of applied thought and sustained thought comes this non-applied thought, non-sustained thought, not like the third and fourth jhānas, or like eye-consciousness and so on, due to their absence. Thus, it also elucidates the cause of the state of non-applied thought and non-sustained thought, not merely the absence of applied thought and sustained thought. However, the statement "non-applied thought, non-sustained thought" merely indicates the absence of applied thought and sustained thought. Therefore, even having said the former, the latter must still be said. "Born of concentration" means born from the concentration of the first jhāna or from the associated concentration. Although the first jhāna is also born from associated concentration, yet this concentration alone deserves to be called "concentration" because of its extreme immobility due to the absence of the disturbance of applied thought and sustained thought, and because of its extreme clarity. Therefore, to praise it, this alone is called "born of concentration." "Rapture and pleasure" is as explained before. "Second" means second in numerical order. It is also second because one attains this second jhāna. As for what was said: "abandoning two factors, endowed with three factors," therein, the abandonment of two factors should be understood as the abandonment of applied thought and sustained thought. And just as the hindrances are abandoned at the access moment of the first jhāna, applied thought and sustained thought are not abandoned in the same way for this jhāna. Rather, this jhāna arises without them at the moment of absorption itself. Therefore, they are called its "abandoned factors." The endowment with three factors should be understood as the arising of these three: rapture, pleasure, and one-pointedness of mind. Therefore, what was said in the Vibhaṅga: "Jhāna means inner tranquility, rapture, pleasure, one-pointedness of mind" (Vibh. 580), that was said by way of analogy to show jhāna with its requisites. It is. But excluding serenity, in the direct sense, by way of factors that have attained the characteristic of close contemplation, this is indeed three-factored. As it is said: "What is the three-factored jhāna at that time? Joy, happiness, one-pointedness of mind." The rest is just as stated in the first jhāna. Discourse on the Third Jhāna 82. Having thus attained, and having become skilled and master of it in the five ways as stated, having emerged from the well-practiced second jhāna, [thinking]: "This attainment is an enemy to nearby initial and sustained application, 'whatever there is of joy, a surging of the mind, by this it is called coarse' (as stated in Dī. Ni. 1.96), because of the coarseness of joy, it is weak in factors," and seeing this fault therein, one should then attend to the third jhāna as peaceful, abandoning attachment to the second jhāna, and apply oneself to the attainment of the third. Then, when one has emerged from the second jhāna, mindful and clearly comprehending, reviewing the jhāna factors, joy appears as coarse, while happiness and one-pointedness appear as peaceful. Then, for the abandoning of the coarse factor and the acquisition of the peaceful factors, attending again and again to that same sign, "earth, earth," [thinking]: "Now the third jhāna will arise," having cut off the Bhavanga, the mind-door adverting arises, making that same earth-kasiṇa the object. Then, on that very object, four or five impulsion moments occur, at the end of which, one is a form-sphere third-jhāna consciousness, and the rest are sense-sphere consciousnesses, as stated. And by this, having become dispassionate towards joy, he dwells in equanimity, mindful and clearly comprehending, and he experiences happiness with the body, which the Noble Ones declare: "He dwells in equanimity, mindful, happily abiding," thus he enters and dwells in the third jhāna. Thus, by him, the third jhāna, with one factor abandoned, endowed with two factors, having three kinds of excellence, and possessing ten characteristics, is attained, with the earth-kasiṇa. Therein, regarding "and from the fading of rapture," "Virāga" means either disgust for the rapture of the kind mentioned, or transcending it. But between the two, the word "ca" means combining. It combines either cessation, or the cessation of initial and sustained application. Therein, when it combines only cessation, then the interpretation should be understood thus: "and from the fading of rapture, and furthermore from cessation." And in this interpretation, "virāga" has the meaning of disgust. Therefore, this meaning should be seen: "and from disgust for rapture, and from cessation." But when it combines the cessation of initial and sustained application, then the interpretation should be understood thus: "and from the fading of rapture, and furthermore from the cessation of initial and sustained application." And in this interpretation, "virāga" has the meaning of transcending. Therefore, this meaning should be seen: "and from transcending rapture, and from the cessation of initial and sustained application." Although these initial and sustained applications