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90.Pañcakajjhānaṃ pana nibbattentena paguṇapaṭhamajjhānato vuṭṭhāya "ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkassa oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā dutiyajjhānaṃ santato manasikaritvā paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo.
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198. When, however, he is developing fivefold jhāna, then, on emerging from the now familiar first jhāna, he can regard the flaws in it in this way: “This attainment is threatened by the nearness of the hindrances, and its factors are weakened by the grossness of applied thought. ” [169] He can bring the second jhāna to mind as quieter and so end his attachment to the first jhāna and set about doing what is needed for attaining the second.
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Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vitakkamattaṃ oḷārikato upaṭṭhāti, vicārādayo santato.
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199. Now, he emerges from the first jhāna mindfully and fully aware; and only applied thought appears gross to him as he reviews the jhāna factors, while the sustained thought, etc., appear peaceful.
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Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto vuttanayeneva dutiyajjhānaṃ uppajjati.
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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, the second jhāna arises in him in the way already described.
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Tassa vitakkamattameva pahānaṅgaṃ.
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Its factor of abandoning is applied thought only.
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Vicārādīni cattāri samannāgataṅgāni.
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The four beginning with sustained thought are the factors that it possesses.
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Sesaṃ vuttappakārameva.
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The rest is as already stated.
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Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya "ayaṃ samāpatti āsannavitakkapaccatthikā, vicārassa oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā tatiyaṃ jhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo.
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200. When this has been obtained in this way, and once he has mastery in the five ways already described, then on emerging from the now familiar second jhāna he can regard the flaws in it in this way: “This attainment is threatened by the nearness of applied thought, and its factors are weakened by the grossness of sustained thought. ” He can bring the third jhāna to mind as quieter and so end his attachment to the second jhāna and set about doing what is needed for attaining the third.
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Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vicāramattaṃ oḷārikato upaṭṭhāti, pītiādīni santato.
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201. Now, he emerges from the second jhāna mindfully and fully aware; only sustained thought appears gross to him as he reviews the jhāna factors, while happiness, etc., appear peaceful.
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Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto vuttanayeneva tatiyaṃ jhānaṃ uppajjati.
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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, the third jhāna arises in him in the way already described.
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Tassa vicāramattameva pahānaṅgaṃ catukkanayassa dutiyajjhāne viya pītiādīni tīṇi samannāgataṅgāni.
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Its factor of abandoning is sustained thought only. The three beginning with happiness, as in the second jhāna in the fourfold reckoning, are the factors that it possesses.
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Sesaṃ vuttappakārameva.
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The rest is as already stated.
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Iti yaṃ catukkanaye dutiyaṃ, taṃ dvidhā bhinditvā pañcakanaye dutiyañceva tatiyañca hoti.
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202. So that which is the second in the fourfold reckoning becomes the second and third in the fivefold reckoning by being divided into two.
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Yāni ca tattha tatiyacatutthāni, tāni ca catutthapañcamāni honti.
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And those which are the third and fourth in the former reckoning become the fourth and fifth in this reckoning.
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Paṭhamaṃ paṭhamamevāti.
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The first remains the first in each case.
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Iti sādhujanapāmojjatthāya kate visuddhimagge
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in the Path of Purification composed for the purpose of gladdening good people.
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Samādhibhāvanādhikāre
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in the Treatise on the Development of Concen- tration
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Pathavīkasiṇaniddeso nāma
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called “The Description of the Earth Kasiṇa”
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Catuttho paricchedo.
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The fourth chapter
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