should be regarded as less gross than the pitisukha of

　　   the first jhana.

　　　　  The type  of sukha  one experiences  in the second

　　   jhana is still mixed with piti.The piti, we have seen,

　　   agitates 0the body strongly, and consequently disturbes

　　   the mental calmness.  It is because  of this piti that

　　   the  mental  state  in the second  meditation  becomes

　　   merged   in  piti   and  consequently   suffers   from

　　   agitation;  this  state  is therebore  called  olarika

　　   (gross).So the meditator now gives up "piti" (rapture)

　　   and enters the third jhana and abides therein.

　　　　  In the formula  of the third jhana as given in the

　　   Brahmajalasutta  and other places the term "upekkhako"

　　   referring  to the atta  ? who has attained  the third

　　   jhana has been mentioned twice."Upekkhako"  means that

　　   the atta ? has attained upekkha.Now  why has the term

　　   upekkhako  been  mentioned  twice? Does  it mean  that

　　   "upekkhako"  refers to the possession of two different

　　   mental states? Or can "upekkha"   mean feeling here?

　　　　  In the first  place  we read  that the atta due to

　　   detachment  from rapture  (piti)  dwells  indifferent,

　　   mindful  and discerning  (pitiya ca viraga  upekkhako

　　   ca viharati  sato sampajano).Detachment  from piti  is

　　   the  cause  of upekkha, and  upekkha is

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　　   surely linked to piti. Upekkha merely implies  one who

　　   is indifferent  to piti.It  is not  a feeling, it is a

　　   mental  action by which no attention  is paid to piti.

　　   Upekkha here appears  to be similar  to amanasikara, a

　　   term used by the arupyavadins  in their jhana formula.

　　   (注 28)

　　 The  jhana formula  mentions  for the socond  time

　　   the term "upekkhako" while quoting the statement made

　　   by the Noble Ones in confirmation of the mental state

　　   in the third jhana  referred  to above(yan  tam ariya

　　   acikkhanti  "upekkhako  satima sukhavihari").In  both

　　   the  places  upekkhako   means  the  same  thing.This

　　   conclusion   is  supported   by  the  use  of  almost

　　   identical language in both the cases.Moreover, as the

　　   feeling of "sukha" is experienced by the atta in this

　　   jhana, upekkha ? cannot be taken as a feeling here.

　　　　   The sukha  is free  from  the influence  of piti,

　　   and, therefore, more developed and subtle in the third

　　   jhana.Sukha  is regarded  as the supreme Nibbana  in