the visible world by the meditator.

　　　　   But the meditator  does not remain satisfied  for

　　   long  with  this  experience  in the third  jhana  his

　　   mental   concentration,  mindfulness,  and  power   of

　　   discernment  have  alos become  quite  developed.These

　　   mental  faculties  at first  enables  him to enjoy the

　　   feeling  of sukha more intensely, but gradually  leads

　　   him to the discernment of grossness in sukha.Sukha  is

　　   no longer the supreme Nibbana for him.

　　　　   What  is  the  reason   for  his  perception   of

　　   grossness  in sukha? It is connected with the "abhoga"

　　   of mind, the mental  enjoyment.  The word "abhoga"  is

　　   derived  from  the root √bhuj  which  can mean  "to

　　   bend"  or  "to  enjoy".Thus   "abhoga"  implies  some

　　   actiivity  of mind in the form of paying attention in

　　   order  to enjoy  the  feeling  of sukha.(  注 29)This

　　   disturbs  the mental calmness  and adversely  affects

　　   the  enjoyment  of  an  agreeable  feeling.Hence  the

　　   grossness of sukha.

　　　　 The  first  part  of the  fourth  jhanic  formula

　　   appears to summarise the spiritual

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　　   (28) For reference, see Note nos 3.

　　   (29) Cf. Manaskara is the modification (abhoga)of

　　　　   mind; in other words, "to bend" or "to apply" the

　　　　   mind towards  an object.(Manaskara  is explanined

　　　　   as manasah  karah  or manah  karoty  avarjayati),

　　　　   see,  Leo  M.Pruden, ibid.p.  190.

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　　   gains achieved  so far.The meditator  had been able to

　　   remain free from the influence of dukkha, otherwise he

　　   would  not  be able  to enjoy pitisukha  in the  first

　　   jhana. Again it is by giving  up the pure  feeling  of

　　   sukha  he was  able  to  experience  the  more  subtle

　　   feeling  of adukkhamasukham  in the fourth jhana.  The

　　   purely mental feelings of somanassa and domanassa have

　　   disappeared  even before (pubbebbha)  the giving up of

　　   sukha, and the mind  need  not react  to these  mental

　　   feelings any more. So upekkha of upekkha-satiparisuddhi

　　   in  the  fourth  jhana  should  not  be  realated   to

　　   somanassa and domanassa.But the feeling of sukha being

　　   associated  with  body  cannot  be totally  destroyed,

　　   though the meditator does not identify himself anymore