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sacca sankhepa states : — " Upanijjhana kiccatta kamadi patipakkhit5 Santesupica afinesu pancevajhana saiifiita " Because these five factors of initial application and so on are associated with the 1st Jhana consciousness, which consists in all of 3 5 mental properties, it is called a Jhana. Then, if only these five are Jhana factors, is one justified in calling the other 30 mental properties and consciousness as belonging to Kama- loka ? Or is there another designation for them in RQpaloka ? Just as many ingredients used for a curry after boiling become a curry by the force of heat, even so the other 30 mental properties associated with consciousness containing the five Jhana factors become Jhana by the force of the five Jhana factors. Initial application and so on are called the Jhana factors because they view the object from very close quarters and also because they are the opposites of the five hindrances, which are inhibited^ The word Jhana is derived from the root " Jhecintayan " ((s2^©55^i5^0G0o) " viewing at close quarters." What does it look at at close quarters ? It looks at the transformed after-image (patibhaga nimitta M4 o8qs5<S> ^9tSM) of kasina circles and so on at close quarters. How docs It look at the object at close quarters ? When ^ i bhnd men and 5 possessing good eyesight are asked to look at a blaze of fire on the top of a mountain in a dark night, those five men who are not blind will see the blaze of fire as it was quite close to them. As it is a dark night, the trees and creepers and so on that are between them and the place of the fire will not be seen. Similarly, the five factors of Jhana associated with consciousness will, without seeing any other object, only see the transformed after-image (patibhaga nimitta). Just as the 31 men who are blind are unable to see the blaze of fire on the mountain, so are the 30 mental properties such as contact and so on and the Jhana consciousness with which they are associated unable to see the bright and fiery appearance of the trans- formed after-image ^patibagha nimitta cSeOioo 65o>03). FUNCTIONS OF JHANA FACTORS The mental property of initial application makes the Jhana consciousness associated with its adjuncts apply itself initially to the transformed after-image of the kasina circle. Sustained application causes the Jhana consciousness with its associated adjuncts apply itself in a sustained manner without a break. Pleasurable interest makes the Jhana consciousness and the associated adjuncts pleased at the transformed after-image. Pleasure causes the Jhana consciousness and the adjuncts which are associated with it happiness over the transformed after- image. The mental property of one-pointcdness, having obtained help from the other four factors, keeps itself and the Jhana consciousness with its adjuncts well established on the transformed after-image and can do whatever it desires with the object. Therefore, the five factors are equally well established on the transformed after-image, without any one of the factors being less or more than the others. These five factors of the Jhana become enemies of the five Hindrances that are hostile to them. Initial application, called the lion, is inimical to sloth and torpor, called the elephant. Sustained application called garunda (a kind of hawk) is inimical to perplexity or doubt, called the snake. Pleasurable interest, called the cat, is inimical to ill-will, called the rat. Pleasure, called the snake, is inimical to distraction and worry, called the \ frog. One-pointedness, called the tiger, is inimical to the sense desires, called the deer. Thus it will be seen that these five factors are able to inhibit the five Hindrances. HOW JHANA CONSCIOUSNESS GIVES RISE TO RESULTS How does Jhana consciousness in Rupaloka .produce results ? When one who practises mental culture on calm and develops the 1st stage of Jhana and dies in that state, he would be born in the realm of Brahma's retinue by the resultant consciousness corresponding to the 1st stage of Jhana. After the expiration of one third of kappa (aeon), he dies and if not reborn in another realm of Brahmaldka, would take rebirth in kamal5ka either with resultant consciousness accompanied by three or two roots according to the moral class of consciousness from which he developed the ist Jhana in a previous existence. RESULTS OF FIRST JHANA When the 1st stage of Rtipaloka Jhana has been developed and reviewed with two or three of the five reviewing habits and practised, and he dies after practising two or three reviewing habits, he would be born in the realm of Brahma's Ministers and live for half a kappa (aeon), after which if not reborn in another realm of Brahmaloka, would take rebirth in kamaloka either with resultant consciousness accompanied by three or two roots according to the moral class of consciousness from which he developed the 1st Jhana in a previous existence. When the ist stage of Rupal5ka Jhana has been developed and well practised in respect of the five reviewing habits, after death he would be born in the realm of Maha Brahma and live for one kappa (aeon). After death, if not reborn in another realm of Brahmaloka, he would take rebirth in one of the seven planes of fortunate sense-experience. According to the commentary Atthasalini " itthiyo pana ariya va anariya va attha samapatti labhiniyo brahmapari- sajjesuyeva nibbattanti" (^S8^X3 C qSxoBo ^tloS'XQ©'! 136 2:53b"5'.5S5^) when women who have attained the first three paths and fruition but not developed any Jhanas and remain as householders and develop the ist stage of Jhana just before death, they are reborn in the realm of Brahma's retinue. And so would the women who have developed Jhanas but not attained the paths and fruits. Thereafter, they would progressively develop Jhanas up to the 5th stage and would be reborn time after time in the other realms of Brahmaldka and at last in the realm of Supreme Bein2;s (Akanittha <^CSs$56^) whence they would attain Nibbana. RESULTS OF SECOND AND THIRD JHANAS When the 2nd and ^rd stages of Jhana are developed, rebirth takes place in the realms of minor lustre, of infinite lustre and of the radiant Brahma, according to the degree of the Jhana from the view point ot the five reviewing habits. Although both the stages effect rebirth in one plane, there would be the difference in their lustre and fortune. If they are incapable after death ol being reborn in other realms of Rupalok.i, they would take rebirth in any of the seven planes of fortunate sense experience either with resultant consciousness accompanied with three or two roots according to the nature of moral con- sciousness in the thought process from which the Jhana was developed. RESULTS OF FOURTH JHANA When the 4th stage of Jhana is developed in a mild, moderate and intense degree, according to the five reviewing habits, rebirth takes place respectively in the realms of the Brahma of minor aura, of infinite aura and of the Brahma full of steady aura. After death, if not reborn in any of the other Rupalokas, rebirth would be effected in any of the seven planes of fortunate sense -experience in the same manner as stated previously. RESULTS OF FIFTH JHANA When the 5th stage of Jhana has been developed in a mild, moderate and intense degree, in respect of the five reviewing habits, rebirth takes place in the realm of the Brahma of great reward. Although their life term is the same, namely, 500 \ 137 Maha Kappas (aeons), there is a difference in their brilliance according to the degree of cultivating the Jhana. The 5th stage of Jhana could be developed by other than Buddhists who have a ti-hetuka patisandhi, that is, rebirth con- sciousness accompanied by three roots of disinterestedness, .amity and knowledge. When those with erroneous ideas and views, seeing the faults of mind and mental concomitants only, desire to inhibit them as ''saiiiia r5g6 saiiiia gando" (CO £^^3 ®dj®qD3 a,c^C23 GS^e^jSja), that is, perception is a disease per- ception IS an abscess, they develop the 5th Jhana from the kasina circle of air and after death are born in the sphere of unconscious beings in the same attitude as they were on the supervention of the Jhana with a physical body and appear as a statue.