state of contemplation which he calls
the first Jhana. It is akin to a sensation which comes to Europeans most
frequently in childhood, but sometimes persists in mature life, when the
mind, usually under the influence of pleasant summer scenery, seems to
identify itself with nature, and on returning to its normal state asks
with surprise, can it be that what seems a small distant personality is
really I? The usual form of Jhana comprises four stages[686]. The first
is a state of joy and ease born of detachment, which means physical calm
as well as the absence of worldly desires and irrelevant thoughts. It is
distinguished from the subsequent stages by the existence of reasoning
and investigation, and while it lasts the mind is compared to water
agitated by waves. In the second Jhana reasoning and investigation
cease: the water becomes still and the mind set free rises slowly above
the thoughts which had encumbered it and grows calm and sure, dwelling
on high[687]. In this Jhana the sense of joy and ease remains, but in
the third stage joy disappears, though ease remains. This ease (sukham)
is the opposite of dukkham, the discomfort which characterizes all
ordinary states of existence. It is in part a physical feeling, for the
text says that he who meditates has this sense of ease in his body. But
this feeling passes away in the fourth Jhana, in which there is only a
sense of equanimity. This word, though perhaps the best rendering which
can be found for the Pali upekkha, is inadequate for it suggests merely
the absence of inclination, whereas upekkha represents a state of mind
which, though rising above hedonistic views, is yet positive and not
merely the negation of interest and desire.

In the passage quoted the Buddha speaks as if only an effort of will
were needed to enter into the first Jhana, but tradition, supported by
the Pitakas[688], sanctions the use of expedients to facilitate the
process. Some are topics on which attention should be concentrated,
others are external objects known as Kasina. This word (equivalent to
the Sanskrit kritsna) means entire or total, and hence something which
engrosses the attention. Thus in the procedure known as the earth
Kasina[689] the Bhikkhu who wishes to enter into the Jhana makes a small
circle of reddish clay, and then gazes at it fixedly. After a time he
can see it as plainly when his eyes are closed as when they are
open[690]. This is followed by entry into Jhana and he