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Thus it is natural that a single jhāna factor should be capable of opposing and silencing the two hindrances in each set. 3 In this way the mutual exclusion of hindrances and jhāna factors becomes the ground for the grouping of the hindrances into a fivefold set. 1. “Katamo, ca bhikkhave pariyāyo ya pariyāya āgamma pañca nīvara ā dasa honti? Yad api bhikkhave ajjhatta kāmacchando tad api nīvara a . Yad api bahiddhā kāmacchando tad api nīvara a . Kāmacchandanīvara a ti iti hida uddesa āgacchati, tadaminā peta pariyāyena dvaya hoti.

3 This mode of abandoning comes about when the supramundane wisdom of the noble path consciousness eradicates the seeds or latencies of the defilements severing the possibility of their re-occurrence. 4. “‘Abandoning by tranquillization’ is the tranquillizing or subsiding of the defilements at the moments of ‘fruition’ following the noble path consciousness”4 (Wr. ). It marks the release consequent upon the destruction of defilements effected by the path. 5. ”5 (Wr. ).

Ida vuccati uddhacca . Tattha katamam kukkucca ? Akappiye kappiya saññitā, kappiye akappiya saññitā, avajje vajja saññitā; vajje avajja saññitā; ya evarupa kukkucca kukkuccāyanā, cetaso vippa isāro, manovilekho, ida vuccati kukkucca . , p. 233. 47 It has the characteristic of disquiet, like water whipped by the wind. Its function is unsteadiness, like a flag or banner whipped by the wind. It is manifested as turmoil, like ashes flung up by pelting with stones. Its proximate cause is unwise attention to mental disquiet.

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A Critical Analysis of the Jhanas in Theravada Buddhist Meditation by Henepola Gunaratana

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