suffer from soka-parideva-dukkha-domanassa-upayasa  ?

　　   when they lose the desirable  objects  which they were

　　   so long  enjoying.This  entire  series  of undesirable

　　   mental elements can be for the sake of convenience put

　　   under the category  of the feeling of dukkha.In  order

　　   to get rid of the feeling  of dukkha  from which  they

　　   were suffering and to attain the first jhana they only

　　   put forth efforts to get separated  from the desirable

　　   objects  and the resultant  feeling  of dukkha, but do

　　   not at all strive  for the direct  cultivation  of the

　　   agreeable  feeling  of pitisukha to be enjoyed  in the

　　   first jhana.Due to the conscious rejection of kama and

　　   akusaladhamma  the feeling  of pitisukha automatically

　　   arises in the mind.It  appears  that the expulsion  of

　　   the  undesirable  feeling  and the  appearance  of the

　　   desirable feeling happen almost simultaneously, for so

　　   long  the body exists  one must experience  one or the

　　   other  feeling.

　　　　  But how does one get rid of the undesirable mental

　　   elements  of kama and akusaladhammas? In the Brahmaja-

　　   lasutta  account  of the Parama-dittha-nibbanavadins

　　   we  read  that  an  undesiarable  mental  factor  gets

　　   eliminated  when the meditator  becomes  aware  of the

　　   disadvantages associated with this factor and mentally

　　   expresses them. This account seems to  be  incomplete.

　　   Such adverse  criticism  will creat  aversion  for the

　　   said  mental  element.But   the  cultivation   of  the

　　   aversion   only  will  not  be  able  to  negate   the

　　   undesirable  element.Intense  cultivation  of aversion

　　   for  an  element   would  cause  the  element   to  be

　　   constantly　　 present　　 in   the   toughts   of   the

　　   meditator.Consequently  the undesirable  element  will

　　   not recede  into  the background;  on the contrary  it

　　   would get strengthened and adversely affect the entire

　　   mental  state.What  is necessary  is not  to  pay  any

　　   attention   to  it.When  the  adverse  criticism   has

　　   weakened  the attachment  for the undesirable  element

　　   and generated  aversion for it, criticism of it should

　　   be stopped, so that  thoughts  are no longer  directed

　　   towards it.This process, though

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　　   not expressly  stated, must have been followed  by the

　　   Prama-dittha-nibbana-navadins, as  it is evident  from