Path of Freedom [Vimuttimagga]

100 VimuttimaggaThere is a bhikkhu. He has not yet attained (meditation, jhdna). Hedoes not know a subject of meditation. 1 He has not yet separated himselffrom lust and does not know how to enter the first meditation, jhdna. He doesnot practise this teaching nor study it, but thinks thus: "How, if I were toenter the second meditation, jhdna, and rid myself of initial and sustainedapplication of thought" ? Being not at ease, he again thinks: "I cannot enterthe second meditation, jhdna, and I cannot rid myself of initial and sustainedapplication of thought. I must retire, (from this), enter the first meditation,jhdna, and separate myself from lust". This foolish bhikkhu is as ignorantand inexperienced as the young mountain cow. Therefore, he should practisethe first meditation, jhdna. He should make the mind free (from lust).ENTRANCE INTO THE SECOND MEDITATION, JHANABefore and after his meal, in the first and in the last watches of the night,according to his wish, a bhikkhu practises adverting, entering, establishing,rising and reflecting. 2 If he enters (the meditation, jhdna,) often and goes outof it often and acquires facility in the practice of the first meditation, jhdna,he can acquire the bliss of facility, cause the arising of the second meditation,jhdna, and surpass the first meditation, jhdna. And again he thinks thus:"This first meditation, jhdna, is coarse; the second meditation, jhdna, is fine".And he sees the tribulations of the first and the merits of the second meditation,jhdna.Q. What are the tribulations of the first meditation, jhdnaiA. The hindrances as the near enemy (of this meditation, jhdna,) stirup initial and sustained application of thought and cause negligence of bodyand disturbance of mind. Thereby the concentration becomes coarse andincapable of producing higher knowledge. Therefore, one does not relishthe first meditation, jhdna, or partake of distinction in it. These are thetribulations of the first meditation, jhdna. 3 The merits of the second meditation,jhdna, consist in the overcoming of these. Thus we have seen the tribulationsof the first meditation, jhdna, and the merits of the second.Here the mind separates itself from the first meditation, jhdna, and takingthe kasina sign as the object of the second meditation, jhdna, dwells on it.The mind, dissociated from initial and sustained application of thought, atca tindni khddeyyam, apitapubbani ca pdniydni piveyyarf ti; sd purinarhpddam na suppatitthitarhpatitthdpetvd pacchimam pddam uddhareyya, sd na c'eva agatapubbam disarh gaccheyya,na ca akhdditapubbdni tindni khddeyya, na ca apitapubbani pdniydni piveyya; yasmimc'assd pdde thitaya evam assa 'yan nundham agatapubban c'eva disam gaccheyyam, akhdditapubbdnica tindni khddeyyam, apitapubbdni ca pdniydni piveyyan' ti, tan ca padesam nasotthind pacchdgaccheyya. Tarn kissa hetu? Tattha hi sd bhikkhave gdvi pabbateyydbald avyattd akhettahhu akusald visame pabbate caritum.1. Kammatthdna. 2. Pts. I, 99—100: Pahca vasiyo — dvajjandvasi samdpajiandvasiadhitthdnavasi vutthdnavasi paccavekkhandvasi.3. A. IV, 440: So kho aham Ananda aparena samayena vivicc' eva kdmehi pathamamjhdnam upasampajja vihardmi. Tassa mayhath Ananda imind vihdrena viharato kdmasahagatdsanhdmanasikdrd samuddcaranti, svdssa me hoti dbddho.