this  moment  he  is no longer  aware  of vitakka  and

　　   vicara.When  he emerges  from the first jhana he again

　　   becomes  aware of vitakka  and vicara  and understands

　　   that  they  act as hindrances  to the  development  of

　　   mental  concentration  and  the  proper  enjoyment  of

　　   ptisukha.So  it is vitakka  and vicara  that  make the

　　   first   jhana   gross   (olarika).   This  judgemental

　　   deliberation which is no longer termed vitakka-vicara,

　　   creates

　　   ──────────────

　　 (32) For the discussion in this para, see note no. 170

　　　　   (p.339)   of  the  English  translation   of  the

　　　　   Abhidharmakosabhasya,Vol.I;also see the reference

　　　　   given in the note no.27 of the present article.

　　　　　　　　　　  479 页

　　   aversion for vitakka and vicara, takes his mind away

　　   from   them,  and   calms   down   the   vitakka   and

　　   vicara.Consequently  his concentration develops and he

　　   attains the second jhana of pitisukha of a subtler type

　　   born  of  concentration   (samadhijam   pitisukham

　　   dutiyyajhanam)  which is to him the highest  nibbana

　　   attainable  in this world.In  his case the development

　　   of samadhi is incidental, and it finds mention in

　　   the formula  only because  it gives  rise to a subtler

　　   type of pitisukha.

　　　　  Arising  from the second jhana he perceives  the

　　   grossness  of the mental state due to the existence of

　　   piti which  agitates  the mind.So  he again  practices

　　   judgemental  deliberations  the contents of which deal

　　   with the grossness  of the second jhana due to the

　　   existence  of  piti. As in  the  case  of  judgemental

　　   deliberation  regarding  vitakka-vicara, here also the

　　   existence   of   deliberations   is   not   explicitly

　　   acknowledged in the formula, but the role it plays can

　　   be inferred  from  the phrase  "pitiya  viraga"  which

　　   draws our attention to the meditative  process leading

　　   to the detachment from piti.Consequently  in the third

　　   jhana  he experinces  pure  sukha  undisturbed  by the

　　   influence  of piti.In  this  state  sukha  stands  for

　　   Nibbana.

　　　　  Emerging   from  the  third   jhana   the meditator,

　　   however, notices the grossness

　　   ──────────────

　　 (33)   The  accounts   given   about   the  meditative