Vism. 3rd jhana formula gloss, pali + english, Nanomoli Eng. translation

 

Nanamoli English Trans.

Vism. Tatiya-j-jhāna-kathā

vism. Third jhana talk

tatiya-j-jhāna-kathā	[THE THIRD JHÁNA]
♦ 82.	---
evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya “ayaṃ samāpatti āsannavitakkavicārapaccatthikā, ‘yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ oḷārikaṃ akkhāyatī’ti (dī. ni. 1.96) vuttāya pītiyā oḷārikattā aṅgadubbalā”ti ca tattha dosaṃ disvā tatiyajjhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo.	---
athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato pīti oḷārikato upaṭṭhāti, sukhañceva ekaggatā ca santato upaṭṭhāti.	---
tadāssa oḷārikaṅgappahānāya santāṅgapaṭilābhāya ca tadeva nimittaṃ “pathavī pathavī”ti punappunaṃ manasikaroto “idāni tatiyajjhānaṃ uppajjissatī”ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.	---
tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ tatiyajjhānikaṃ, sesāni vuttanayeneva kāmāvacarānīti.	---
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(3rd jhana STED formula gloss)

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	153
ettāvatā ca panesa pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti, tatiyaṃ jhānaṃ upasampajja viharatīti (dī. ni. 1.230; dha. sa. 163).	And at this point, “With the fading away of happiness as well he dwells in equanimity, and mindful and fully aware, he feels bliss with his body; he enters upon and dwells in the third jhāna, on account of which the Noble Ones announce: ‘He dwells in bliss who has equanimity and is mindful’ (Vibh 245),
evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ tatiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.	and so he has attained the third jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.

(gloss: pītiyā ca virāgā)

♦ 83.	154
tattha pītiyā ca virāgāti	Herein, with the fading away of happiness as well (pītiyā ca virāgā):
virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā.	fading away is distaste for, or surmounting of, happiness of the kind already described.
ubhinnaṃ pana antarā casaddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicārānaṃ vūpasamaṃ vā.	But the words “as well” (ca) between the two [words pītiyā and virāgā] have the meaning of a conjunction;44 they conjoin [to them] either the word “stilling” or the expression “the stilling of applied and sustained thought” [in the description of the second jhāna].
tattha yadā vūpasamameva sampiṇḍeti, tadā “pītiyā ca virāgā kiñca bhiyyo vūpasamā cā”ti evaṃ yojanā veditabbā.	Herein, when taken as conjoining “stilling” the construction to be understood is “with the fading away and, what is more, with the stilling, of happiness.
imissā ca yojanāya virāgo jigucchanattho hoti,	” With this construction “fading away” has the meaning of distaste;
tasmā “pītiyā jigucchanā ca vūpasamā cā”ti ayamattho daṭṭhabbo.	so the meaning can be regarded as “with distaste for, and with the stilling of, happiness.
yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā “pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamā”ti evaṃ yojanā veditabbā.	” But when taken as conjoining the words “stilling of applied and sustained thought,” then the construction to be understood is “with the fading of happiness and, further, with the stilling of applied and sustained thought.
imissā ca yojanāya virāgo	” With this construction “fading away”
samatikkamanattho hoti,	has the meaning of surmounting;
tasmā “pītiyā ca samatikkamā vitakkavicārānañca vūpasamā”ti ayamattho daṭṭhabbo.	so this meaning can be regarded as “with the surmounting of happiness and with the stilling of applied and sustained thought.”
	155
♦ kāmañcete vitakkavicārā dutiyaj-jhāneyeva vūpasantā,	Of course, applied and sustained thought have already been stilled in the second jhāna, too.
imassa pana jhānassa magga-paridīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ.	However, this is said in order to show the path to this third jhāna and in order to recommend it.
vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati,	For when “with the stilling of applied and sustained thought” is said,
nūna vitakkavicāravūpasamo maggo imassa jhānassāti.	it is declared that the path to this jhāna is necessarily by the stilling of applied and sustained thought.
yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ	And just as, although mistaken view of individuality, etc., are not abandoned in the attaining of the third noble path [but in the first], yet when it is recommended by describing their abandonment thus,
“pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā”ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88)	“With the abandoning of the five lower fetters” (A I 232), [160]
evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti,	then it awakens eagerness in those trying to attain that third noble path—
tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti.	so too, when the stilling of applied and sustained thought is mentioned, though they are not actually stilled here [but in the second], this is a recommendation.
tenāyamattho vutto “pītiyā ca samatikkamā vitakkavicārānañca vūpasamā”ti.	Hence the meaning expressed is this: “With the surmounting of happiness and with the stilling of applied and sustained thought.”

(gloss: upekkhako ca viharatī)

♦ 84.	156
upekkhako ca viharatīti	He dwells in equanimity:
ettha upapattito ikkhatīti upekkhā.	it watches [things] as they arise (UPApattitoIKKHATI), thus it is equanimity (upekkhā—or onlooking);
samaṃ passati,	it sees fairly,
apakkhapatitā hutvā passatīti attho.	sees without partiality (a-pakkha-patita), is the meaning.
tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyaj-jhāna-samaṅgī upekkhakoti vuccati.	A possessor of the third jhāna is said to “dwell in equanimity” since he possesses equanimity that is clear, abundant and sound.

(10 kinds of upekkha)

♦ upekkhā pana dasa-vidhā hoti	Equanimity is of ten kinds;
chaḷ-aṅg-upekkhā, brahma-vihār-upekkhā,	six-factored equanimity, equanimity as a divine abiding,
bojjhaṅg-upekkhā, vīriy-upekkhā,	equanimity as an enlightenment factor, equanimity of energy,
saṅkhār-upekkhā, vedan-upekkhā,	equanimity about formations, equanimity as a feeling,
vipassan-upekkhā, tatra-majjhatt-upekkhā,	equanimity about insight, equanimity as specific neutrality,
jhān-upekkhā, pāri-suddh-upekkhā'ti.	equanimity of jhāna and equanimity of purification.

(upekkha in someone with no cankers)

	157
♦ tattha yā “idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno”ti (a. ni. 6.1)	Herein, six factored equanimity is a name for the equanimity in one whose cankers are destroyed.
evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā,	It is the mode of non-abandonment of the natural state of purity when desirable or undesirable objects of the six kinds come into focus in the six doors described thus:
ayaṃ chaḷaṅgupekkhā nāma.	“Here a bhikkhu whose cankers are destroyed is neither glad nor sad on seeing a visible object with the eye: he dwells in equanimity, mindful and fully aware” (A III 279).

(upekkha as brahma vihara )

	158
♦ yā pana “upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī”ti (dī. ni. 1.556; ma. ni. 1.77)	Equanimity as a divine abiding is a name for equanimity consisting in the mode of neutrality towards beings described thus:
evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma.	“He dwells intent upon one quarter with his heart endued with equanimity” (D I 251).

(upekkha as bojjhanga)

	159
♦ yā “upekkhāsambojjhaṅgaṃ bhāveti vivekanissitan”ti (ma. ni. 1.27)	Equanimity as an enlightenment factor is a name for equanimity consistingin the mode of neutrality in conascent states described thus:
evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma.	“He develops the equanimity enlightenment factor depending on relinquishment” (M I 11).

(upekkha, viriya and nimitta )

	160
♦ yā pana “kālenakālaṃ upekkhānimittaṃ manasikarotī”ti (a. ni. 3.103)	Equanimity of energy is a name for the equanimity otherwise known asneither over-strenuous nor over-lax energy described thus:
evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma.	“From time to time he brings to mind the sign of equanimity” (A I 257).

(upekkha as sankhara )

	161
♦ yā “kati saṅkhārupekkhā samathavasena uppajjanti,	Equanimity about formations is a name for equanimity consisting inneutrality about apprehending reflexion and composure regarding the hindrances, etc., described thus:
kati saṅkhārupekkhā vipassanāvasena uppajjanti.	“How many kinds of equanimity about formations arise through concentration?
aṭṭha saṅkhārupekkhā samathavasena uppajjanti.	How many kinds of equanimity about formations arise through insight?
dasa saṅkhārupekkhā vipassanāvasena uppajjantī”ti (paṭi. ma. 1.57)	Eight kinds of equanimity about formations arise through concentration.
evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā gahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma.	Ten kinds of equanimity about formations arise through insight”45 (Paṭis I 64).[161]
	45
---	The “eight kinds” are those connected with the eight jhānas,
---	the “ten kinds”those connected with the four paths, the four fruitions, the void liberation, and the signless liberation.

(upekkha as vedana)

♦ yā pana “yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagatan”ti (dha. sa. 150)	Equanimity as a feeling is a name for the equanimity known as neither-pain-nor-pleasure described thus:
evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma.	“On the occasion on which a sense-sphere profitable consciousness has arisen accompanied by equanimity” (Dhs §156).

(upekkha and vipassana )

	163
♦ yā “yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī”ti (ma. ni. 3.71; a. ni. 7.55)	Equanimity about insight is a name for equanimity consisting in neutrality about investigation described thus:
evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma.	“What exists, what has become, that he abandons, and he obtains equanimity” (M II 264–65, A IV 70f).
	164
♦ yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā,	Equanimity as specific neutrality is a name for equanimity consisting in the equal efficiency of conascent states;
ayaṃ tatramajjhatt-upekkhā nāma.	it is contained among the “or-whatever states” beginning with zeal (XIV.133; Dhs-a 132).
	165
♦ yā “upekkhako ca viharatī”ti (dī. ni. 1.230; dha. sa. 163)	Equanimity of jhāna is a name for equanimity producing impartiality towards even the highest bliss described thus:
evamāgatā agga-sukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhān-upekkhā nāma.	“He dwells in equanimity” (Vibh 245).
	166
♦ yā pana “upekkhā-sati-pārisuddhiṃ catutthaṃ jhānan”ti (dī. ni. 1.232; dha. sa. 165)	Purifying equanimity is a name for equanimity purified of all opposition,and so consisting in uninterestedness in stilling opposition described thus:
evamāgatā sabba-paccanīka-parisuddhā paccanīka-vūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma.	“The fourth jhāna, which … has mindfulness purified by equanimity” (Vibh 245).
	167
♦ tatra chaḷ-aṅg-upekkhā ca brahma-vihār-upekkhā ca bojjhaṅg-upekkhā ca tatramajjhatt-upekkhā ca jhān-upekkhā ca pāri-suddhupekkhā ca atthato ekā, tatramajjhatt-upekkhāva hoti.	Herein, six-factored equanimity, equanimity as a divine abiding,equanimity as an enlightenment factor, equanimity as specific neutrality, equanimity of jhāna and purifying equanimity are one in meaning, that is, equanimity as specific neutrality.
tena tena avatthābhedena panassā ayaṃ bhedo.	Their difference, however, is one of position,46
ekassāpi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya.	like the difference in a single being as a boy, a youth, an adult, a general, a king, and so on.
tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅg-upekkhādayo.	Therefore of these it should be understood that equanimity as an enlightenment factor, etc., are not found where there is six-factored equanimity;
yattha vā pana bojjhaṅg-upekkhā, na tattha chaḷ-aṅg-upekkhādayo hontī'ti veditabbā.	or that six-factored equanimity, etc., are not found where there is equanimity as an enlightenment factor.
♦ yathā cetāsamatthato ekī-bhāvo,	And just as these have one meaning,
evaṃ saṅkhār-upekkhā vipassan-upekkhānampi.	so also equanimity about formations and equanimity about insight have one meaning too;
paññā eva hi sā kiccavasena dvidhā bhinnā.	for they are simply understanding classed in these two ways according to function.
	168
yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā “sappo nu kho, no”ti avalokentassa sovattikattayaṃ disvā nibbematikassa “sappo, na sappo”ti vicinane majjhattatā hoti,	Just as, when a man has seen a snake go into his house in the evening and has hunted for it with a forked stick, and then when he has seen it lying in the grain store and has looked to discover whether it is actually a snake or not, and then by seeing three marks47 has no more doubt, and so there is neutrality in him about further investigating whether or not it is a snake, [162]
evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā nāma.	so too, when a man has begun insight, and he sees with insight knowledge the three characteristics, then there is neutrality in him about further investigating the impermanence, etc., of formations, and that neutrality is called equanimity about insight.
	169
yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā	But just as, when the man has caught hold of the snake securely with theforked stick and thinks,
“kiṃ tāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyyan”ti	“How shall I get rid of the snake without hurting it or getting bitten by it?”
muñcanākārameva pariyesato gahaṇe majjhattatā hoti.	then as he is seeking only the way to get rid of it, there is neutrality in him about the catching hold of it,
evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā nāma.	so too, when a man, through seeking the three characteristics, sees the three kinds of becoming as if burning,46.
---	Avatthā—“position, occasion.” Not in PED; see CPD.
---	47
---	Sovatthika-ttaya—”three marks;” cf. XXI.
	49
iti vipassan-upekkhāya siddhāya saṅkhār-upekkhāpi siddhāva hoti.	then there is neutrality in him about catching hold of formations, and that neutrality is called equanimity about formations.
	170
iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti.	So when equanimity about insight is established, equanimity about formations is established too.
	But it is divided into two in this way according to function, in other words, according to neutrality about investigating and about catching hold.
vīriy-upekkhā pana vedan-upekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.	Equanimity of energy and equanimity as feeling are different both from each other and from the rest.
	171
♦ iti imāsu upekkhāsu jhānupekkhā idhādhippetā.	So, of these kinds of equanimity, it is equanimity of jhāna that is intended here.
sā majjhattalakkhaṇā,	That has the characteristic of neutrality.
anābhogarasā,	Its function is to be unconcerned.
abyāpārapaccupaṭṭhānā,	It is manifested as uninterestedness.
pīti-virāga-padaṭṭhānāti.	Its proximate cause is the fading away of happiness.
etthāha, nanu cāyamatthato tatramajjhattupekkhāva hoti,	Here it may be said: Is this not simply equanimity as specific neutrality in the meaning?
sā ca paṭhama-dutiyaj-jhānesupi atthi.	And that exists in the first and second jhānas as well;
tasmā tatrāpi upekkhako ca viharatīti evamayaṃ vattabbā siyā,	so this clause, “He dwells in equanimity,” ought to be stated of those also.
sā kasmā na vuttāti.	Why is it not?
aparibyattakiccato.	—[It may be replied:]
aparibyattañhi tassā tattha kiccaṃ vitakkādīhi abhibhūtattā.	Because its function is unevident there since it is overshadowed by applied thought and the rest.
idha panāyaṃ vitakka-vicāra-pītī-hi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā,	But it appears here with a quite evident function, with head erect, as it were, because it is not overshadowed by applied thought and sustained thought and happiness.
tasmā vuttāti.	That is why it is stated here.
♦ niṭṭhitā upekkhako ca viharatīti etassa	The commentary on the meaning of the clause “He dwells in equanimity” is thus completed
♦ sabbaso atthavaṇṇanā.	in all its aspects.

(gloss: sato ca sampajāno)

♦ 85.	172
idāni sato ca sampajāno'ti	Now, as to mindful and fully aware:
ettha saratī'ti sato.	here, he remembers (sarati), thus he is mindful (sata).
sampajānātī'ti sampajāno.	He has full awareness (sampajānāti), thus he is fully aware (sampajāna).
puggalena sati ca sampajaññañca vuttaṃ.	This is mindfulness and full awareness stated as personal attributes.
tattha saraṇa-lakkhaṇā sati,	Herein, mindfulness has the characteristic of remembering.
asammussanarasā,	Its function is not to forget.
ā-rakkha-paccupaṭṭhānā.	It is manifested as guarding.
asam-moha-lakkhaṇaṃ sampajaññaṃ,	Full awareness has the characteristic of non-confusion.
tīraṇarasaṃ,	Its function is to investigate (judge).
pa-vicaya-paccupaṭṭhānaṃ.	It is manifested as scrutiny.
	173
♦ tattha kiñcāpi idaṃ sati-sampajaññaṃ purimaj-jhānesupi atthi.	Herein, although this mindfulness and this full awareness exist in the earlier jhānas as well—
muṭṭhasatissa hi asampajānassa upacāramattampi na sampajjati,	for one who is forgetful and not fully aware does not attain even access,
pageva appanā.	let alone absorption—yet,
oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti,	because of the [comparative] grossness of those jhānas, the mind’s going is easy [there], like that of a man on [level] ground,
abyattaṃ tattha sati-sampajañña-kiccaṃ.	and so the functions of mindfulness and full awareness are not evident in them.
oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ.	[163] But it is only stated here because the subtlety of this jhāna, which is due to the abandoning of the gross factors, requires that the mind’s going always includes the functions of mindfulness and full awareness, like that of a man on a razor’s edge.
	174
kiñca bhiyyo, yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati,	What is more, just as a calf that follows a cow returns to the cow when taken away from her if not prevented,
evamidaṃ tatiyaj-jhānasukhaṃ pītito apanītaṃ,	so too, when this third jhāna is led away from happiness,
taṃ sati-sampajaññā-rakkhena a-rakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pīti-sampayuttameva siyā.	it would return to happiness if not prevented by mindfulness and full awareness, and would rejoin happiness.
sukhe vāpi sattā sārajjanti,	And besides, beings are greedy for bliss,
idañca atimadhuraṃ sukhaṃ,	and this kind of bliss is exceedingly sweet
tato paraṃ sukhābhāvā.	since there is none greater.
sati-sampajaññānu-bhāvena panettha sukhe asārajjanā hoti,	But here there is non-greed for the bliss owing to the influence of the mindfulness and full awareness, not for any other reason.
no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ.	And so it should also be understood that it is stated only here in order to emphasize this meaning too.

(gloss: sukhañca kāyena paṭisaṃ-vedetī)

	175
♦ idāni sukhañca kāyena paṭisaṃ-vedetī'ti	Now, as to the clause he feels bliss with his body:
ettha kiñcāpi tatiyaj-jhāna-sam-aṅgino sukha-paṭisaṃ-vedanā-bhogo natthi.	here, although in one actually possessed of the third jhāna there is no concern about feeling bliss {sukha},
evaṃ santepi yasmā tassa nāma-kāyena sampayuttaṃ sukhaṃ.	nevertheless he would feel the bliss {sukha} associated with his mental-body,
yaṃ vā taṃ nāma-kāya-sampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpa-kāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃ-vedeyya.	and after emerging from the jhāna he would also feel bliss {sukha} since his material body (rūpa-kāyo) would have been affected by the exceedingly superior matter originated by that bliss associated with the mental body (nāma-kāya).
tasmā etamatthaṃ dassento sukhañca kāyena paṭisaṃvedetīti āha.	48 It is in order to point to this meaning that the words “he feels bliss with his body” are said.

(gloss: yaṃ taṃ ariyā ācikkhanti )

♦ 86.	176
idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukha-vihārī'ti	Now, as to the clause, that … on account of which the Noble Ones announce:He dwells in bliss {sukha} who has equanimity and is mindful:
ettha yaṃ-jhāna-hetu yaṃ-jhāna-kāraṇā taṃ tatiyaj-jhāna-sam-aṅgi-puggalaṃ buddhādayo ariyā	here it is the jhāna, on account of which as cause, on account of which as reason, the Noble Ones, that is to say, the Enlightened Ones, etc.,
ācikkhanti desenti	“announce, teach,
paññapenti paṭṭhapenti	declare, establish,
vivaranti vibhajanti	reveal, expound,
uttānī-karonti pakāsenti,	explain, clarify” (Vibh 259)
pasaṃsantīti adhippāyo.	that person who possesses the third jhāna—they praise, is what is intended.
kinti?	Why?
upekkhako satimā sukha-vihārī'ti.	Because “he dwells in bliss who has equanimity and is mindful.
taṃ tatiyaṃ jhānaṃ upasampajja viharatī'ti	He enters upon and dwells in that third jhāna” (taṃ … tatiyaṃ jhānaṃ upasampajja viharati)
evamettha yojanā veditabbā.	is how the construction should be understood here.
♦ kasmā pana taṃ te evaṃ pasaṃsantīti?	But why do they praise him thus?
pasaṃsārahato.	Because he is worthy of praise.
	177
ayañhi yasmā atimadhura-sukhe sukha-pāramip-pattepi tatiyaj-jhāne upekkhako,	For this man is worthy of praise since he has equanimity towards the third jhāna though it possesses exceedingly sweet bliss {sukha} and has reached the perfection of bliss,
na tattha sukhā-bhisaṅgena ākaḍḍhiyati.	and he is not drawn towards it by a liking for the bliss,
yathā ca pīti na uppajjati,	and he is mindful with the mindfulness established
evaṃ upaṭṭhita-satitāya satimā.	in order to prevent the arising of happiness {piti},
yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāma-kāyena paṭisaṃvedeti, tasmā pasaṃsāraho hoti.	and he feels with his mental body the undefiled bliss beloved of Noble Ones, cultivated by Noble Ones.
iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento	Because he is worthy of praise in this way, it should be understood, Noble Ones praise him with the words,
“upekkhako satimā sukhavihārī”ti evaṃ pasaṃsantīti veditabbaṃ.	“He dwells in bliss who has equanimity and is mindful,” thus declaring the special qualities that are worthy of praise.
	[164]
♦ tatiyan'ti	Third:
gaṇanānupubbatā tatiyaṃ,	it is the third in the numerical series;
idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ.	and it is third because it is entered upon third.

(how many factors in 3rd jhana )

	178
yaṃ pana vuttaṃ “ekaṅgavippahīnaṃ duvaṅgasamannāgatan”ti,	Then it was said, which abandons one factor, possesses two factors (§153):
ettha pītiyā pahānavasena ekaṅgavippahīnatā veditabbā.	here the abandoning of the one factor should be understood as the abandoning of happiness {piti}.
sā panesā dutiyaj-jhānassa vitakkavicārā viya appanāk-khaṇeyeva pahīyati.	But that is abandoned only at the moment of absorption, as applied thought and sustained thought are at that of the second jhāna;
tena nassa sā pahānaṅganti vuccati.	hence it is called its factor of abandoning.
	179
sukhaṃ citt-ekaggatā'ti - imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā.	The possession of the two factors should be understood as the arising ofthe two, namely, bliss and unification.
tasmā yaṃ vibhaṅge “jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā”ti (vibha. 591) vuttaṃ,	So when it is said in the Vibhaṅga, “‘Jhāna’: equanimity, mindfulness, full awareness, bliss, unification of mind” (Vibh 260),
taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ.	this is said figuratively in order to show that jhāna with its equipment.
ṭhapetvā pana upekkhā-sati-sampajaññāni nippariyāyena	But, excepting the equanimity and mindfulness and full awareness,
upanij-jhāna-lakkhaṇap-pattānaṃ aṅgānaṃ vasena duv-aṅgikamevetaṃ hoti.	this jhāna has literally only two factors qua factors that have attained to the characteristic of lighting (see §119),
yathāha — “katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti,	according as it is said, “What is the jhāna of two factors on that occasion?
sukhaṃ cittassekaggatā”ti (dha. sa. 163;vibha. 624).	It is bliss and unification of mind” (Vibh 264).
sesaṃ paṭhamajjhāne vuttanayameva.	The rest is as in the case of the first jhāna.
	48
	For consciousness-originated materiality see XX.
	30 ff.
	PATH OF PURIFICATIONPart 2: Concentration (Samādhi)156180.
	Once this has been obtained in this way, and once he has mastery in thefive ways already described, then on emerging from the now familiar third jhāna, he can regard the flaws in it thus: “This attainment is threatened by the nearness of happiness; ‘Whatever there is in it of mental concern about bliss proclaims its grossness’ (D I 37; see Ch.
	IX, n.
	20), and its factors are weakened by the grossness of the bliss so expressed.
	” He can bring the fourth jhāna to mind as quieter and so end his attachment to the third jhāna and set about doing what is needed for attaining the fourth.
	181
	When he has emerged from the third jhāna, the bliss, in other words, themental joy, appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while the equanimity as feeling and the unification of mind appear peaceful.
	Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] “now the fourth jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum.
	After that either four or five impulsions impel on that same object, [165] the last one of which is an impulsion of the fine-material sphere belonging to the fourth jhāna.
	The rest are of the kinds already stated (§74).
	182
	But there is this difference: blissful (pleasant) feeling is not a condition,as repetition condition, for neither-painful-nor-pleasant feeling, and [the preliminary work] must be aroused in the case of the fourth jhāna with neither- painful-nor-pleasant feeling; consequently these [consciousnesses of the preliminary work] are associated with neither-painful-nor-pleasant feeling, and here happiness vanishes simply owing to their association with equanimity.
	[THE FOURTH JHÁNA]183.
	And at this point, “With the abandoning of pleasure and pain and withthe previous disappearance of joy and grief he enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity” (Vibh 245), and so he has attained the fourth jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa.