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When, that he may attain to the heavens of Form,^ he^ cultivates the way thereto, aloof from sensuous appetites, aloof from evil ideas,^ and so, by earth-gazing, enters* into ^ See Introduction. ^ The subject of these states of consciousness. ^ Vivicc' eva kamehi, vivicca akusalehi dham- mehi. Lit., * having separated one's self, having become without, having departed from' (Asl. 164). That is to say — again according to the Cy. {ibid.) — from the objects of sensual desires, and from the desires themselves, respec- tively (vatthukama, kilesakama. Childers' Dictionary, s.v. kamo). The former phrase (vivicc' eva kamehi) includes the whole psychological realm of sense-presentation (kayo, or the three skandhas of feeling, perception and sanskaras) ; the latter, dhammehi, referring to the realm of ideation (cittam) only. The Cy. repudiates the idea that the emphatic enclitic eva, occurring only in the former of the two phrases, renders the latter less important, and quotes, in support, the opening words of the Cula-sihanada Discourse (M. i. 63). * Pathavikasinam. The first of the Karmasthana 44 and abides in^ the First Jhana (the first rapt meditation), wherein conception works and thought discursive,^ which is born of solitude,^ and full of joy* and ease — then the contact, the feeling . . . the grasp, the balance, which arise in him, or whatever other^ incorporeal, causally induced states that there are on that occasion — these are states that are good. methods, or quasi-hypnotic devices for attaining to temporary rapt oblivion of the outer world. The percept of the circle of mould induces the vivid image (nimittam), and there- upon Jhana supervenes. ^ I.e., sustains the mood indefinitely. The Cy. quotes the Vibhanga as paraphrasing the term by the same expressions, 'going on,' etc., as are used to describe above (§ 19) the ' faculty of vitality.' - Savitakkam savicaram. Leaving the negative essential conditions of Jhana, we pass to the positive features (Asl. 166). The meditation progresses by means of these two in particular, as a tree does by its flowers and fruit. According to the Vibhanga, they reveal the deter- mined resolves of the individual student (puggaladhit- thana). (Ihid.) ^ According to the Cy., the solitude is rather moral than physical, and means * born in the seclusion which the student creates by thrusting from his heart the five hindrances {ibid.,- infra, § 1152). According as it is said in the Petaka (? Petakopadesa), concentration opposes sensual desire ; joy opposes malice ; conception, or the onset of intellect, opposes stolidity and torpor ; ease opposes excite- ment and worry ; discursive thought opposes perplexity or doubt (Asl. 165). See I), i. 73, where the hindrances are explicitly mentioned in connection with Jhana ; also the notes in Khys Davids' ' Dialogues of the Buddha,' I., p. 84. * I.e., joy of the fifth species, pharana-piti (Asl. 166), § 9; also compare the passage just referred to, D. i. 73. Seeabove, so imam eva kayam . . . abhisandeti . . . parip-pharati. ^ These are said to be the four first — desire, etc. — of the nine named above, p. 5, n. 1 (Asl. 168). 45 Continue as in the First Type of Thought relating to the sensuous univei'se, including the Summary and ' Emptiness ' divisions.^ [161] Which are the states that are good ? When, that he may attain to the heavens of Form, he cultivates the way thereto, suppressing the working of conception and of thought discursive, and so, by earth- gazing, enters into and abides in the Second Jhana (the second rapt meditation), which is self-evolved,^ born of con- centration, full of joy and ease, in that, set free from the working of conception and of thought discursive, the mind ^ So the Cy. (ibid.). In the text, therefore, the reader should have been referred, not to (147), but to (1). K. indicates the elision simply by a ... pe ... at the point corresponding to the comma before ' or whatever . . .' in my translation, followed by 'ime dhamma kusala.' 1 am inclined, however, to think that the detailed catechism as to the nature of the various dhammas, such as occurs at §§ 2-57, is not to be understood as included in the passage elided, either here or in the remaining Jhanas. K. does not repeat the . . . pe . . . cited above at the corresponding point in the three remaining Jhanas, where the Summary is not elided, but given. Nor does it give the . . . pe . . . which stands in the text, in §§ 163, 165, before Tasmim kho pana samaye. Similarly it omits the . . . pe . . . given in the text at the corre- sponding points in the formulae for the 'five-fold Jhana,' § 168 et seq. 2 Ajjhattam, i.e., according to the Cy. (169), attano jatam, attasantane nibbattarn; according to the Vibhanga, paccattam. It is not quite clear to me what is the special force of the term in just this Jhana, unless it be that the ' earth-gazing ' is not now continued — the individual becoming more rapt from external determinants of consciousness, more susceptible to purely subjective conditions. 46 grows calm and sure/ dwelling on high"^ — then the contact, the feeling, the perception, the thinking, the thought, the joy, the ease, the self-collectedness, the faculties of faith, energy, mindfulness, concentration, wisdom, ideation, happi- ness, and vitality, the right views,^ right endeavour, . . .* the grasp, the balance that arises — these, or whatever other incorporeal, causally induced states that there are on that occasion — these are states that are good. ^ Sampasadanam, tranquillizing, paraphrased in the Cy. (ibid.) by saddha, assurance or faith (above, § 12). It is a term for Jhana itself, blent as it is with the whole contemplative discipline, 'just as cloth steeped in purple is "purple"' — to adapt the commentator's simile to our idiom. The following word cetaso, 'of the mind,' may be taken either with this term, or with that next after it, ekodibhavam (ibicL). 2 In the text read ekodibhavam. Buddhaghosa's comments on this expression contain the original of the Thera Subhuti's quotation given in Childers. The substance of them is that the ceto (intellect, mind, heart), no longer overwhelmed or encumbered by vitakko and vicaro, rises up slowly pre-eminent (eko = settho or asahayo) in its meditative concentration, or samadhi, this term being synonymous with ekodibhavam (Samadhiss' etam adhivacanam). The discursive intellection of the First Jhana, troubling the ceto, as waves rendering water turgid, has in the Second Jhana sunk to rest. And this uplifting is said (the commentator emphasizes) of ceto, and not of an individual entity, nor of a living soul (na sattassa na jivassa). See Morris's note, J. P. T. S., 1885, p. 32. ^ Sammasankappo is here, its usual order of place, omitted. It involves vitakko; see § 7. * The reference in the text to § 157 cannot be right. The subject has not yet banished pleasurable emotion, and attained to the calm of disinterestedness ; nor is his state of mind * disconnected with knowledge.' The type of thought, as to its remaining components, is still the first, i.e., that of § 1. 47 [Summary.] [161a] Now, on that occasion the skandhas are four, the spheres are two, the elements are two, the nutriments are three, the faculties are eight, the Jhana is threefold,^ the Path is fourfold,^ the powers are seven, the causes are three, contact counts as a single factor, etc., etc. [Continue as in § 58 et seq.^ •X- ■• -x- -x- -x- * [162] What on that occasion is the skandha of syntheses? Contact, joy, thinking, self-collectedness ; the faculties of faith, concentration, energy, wisdom, mindfulness, vitality ; right views, right endeavour, etc., etc. [Continue as in § 62 et seq.^ ] ^ (7/. § 83. * Conception ' and * discursive thought ' are now suppressed. 2 (7/1 § 89. * Eight intention,' as involving * conception,' is now suppressed. The mind is no longer occupied with overt activities concerned with this life. See p. 46, n. 3. ^ Including, presumably, the ' Emptiness ' Section, as in the case of the First Jhana. 48 [163] Which are the states that are good ?