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87.Evamadhigate pana tasmiṃpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇatatiyajjhānato vuṭṭhāya "ayaṃ samāpatti āsannapītipaccatthikā, 'yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyatī'ti (dī. ni. 1.96) evaṃ vuttassa sukhassa oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā catutthaṃ jhānaṃ santato manasikatvā tatiyajjhāne nikantiṃ pariyādāya catutthādhigamāya yogo kātabbo.
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180. Once 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 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.
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Athassa yadā tatiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato cetasikasomanassasaṅkhātaṃ sukhaṃ oḷārikato upaṭṭhāti, upekkhāvedanā ceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto "idāni catutthaṃ jhānaṃ uppajjissatī"ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.
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181. When he has emerged from the third jhāna, the bliss, in other words, the mental 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.
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Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni uppajjanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ catutthajjhānikaṃ, sesāni vuttappakārāneva kāmāvacarāni.
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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).
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Ayaṃ pana viseso, yasmā sukhavedanā adukkhamasukhāya vedanāya āsevanapaccayena paccayo na hoti, catutthajjhāne ca adukkhamasukhāya vedanāya uppajjitabbaṃ, tasmā tāni upekkhāvedanāsampayuttāni honti.
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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,
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Upekkhāsampayuttattāyeva cettha pītipi parihāyatīti.
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and here happiness vanishes simply owing to their association with equanimity.
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Ettāvatā cesa sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (dī. ni. 1.232; dha. sa. 165).
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[THE FOURTH JHĀNA] 183. And at this point, “With the abandoning of pleasure and pain and with the 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),
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Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ catutthaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ.
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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.
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