The ceasing of all thought and the dying away of the formations of Speech (Vaci Sankhara) are the identifying marks of the second Jhana. The remaining Jhana Factors are then:1) pleasure of body and heart 2) happiness of body and heart and, 3) unification of the Citta.
When the Citta abandons Reflective Thought, (Vitakka), it is like the working elephant which can be released from the tether because it is content to remain where it is.
When one abandons “Pleasure of Body and Heart”, and there remains only “Happiness of Body avid Heart” and “Unification of the Citta”, one has then attained the third Jhana.
When one abandons “Happiness of Body and Heart” and there remains only “Equanimity” and “Unification of the Citta”, one has then attained the fourth Jhana.
The Identifying Mark of the Fourth Jhana
Each of these four Jhanas has an object which is progressively more subtle than the preceding one. When one gets to the fourth Jhana, breathing ceases, or becomes so fine that it cannot be detected. When breathing ceases, the formations of Body (Kaya Sankhara) are then subdued. This is the identifying of the fourth Jhana.
When one can get to the fourth Jhana, one will attain understanding(Vijja) in many ways. These will include such things as the “Three Understandings” (Tevijja),1 the six higher powers, (Abhinna),2 and Transcendental Understanding (Lokuttara Vijja), all of which can arise without difficulty. But the Transcendental State (Lokuttara Bhumi) is not dealt with here.
Symbol (Nimitta) which arises in Samadhi
We will now consider the Symbol which arises just before attaining Jhana. This symbol may arise and be seen in the Mind Door due to the Citta falling towards the Passive State (Bhavanga). In other words, when one is practising for Samadhi and allows Mindfulness to slip, then the Citta becomes drowsy, the sense doors cease to receive objects, and the state Free of Doors arises, in which one sees various images.
One who habitually sees, hears or knows certain objects of perception, is likely to find that they arise as the symbol. For example, one who works in a field or an orchard is likely to see a field or an orchard, and a man who sells things is likely to see the things which he sells. Those who habitually do good or evil deeds will probably see things which are good or evil accordingly. For example, one whose livelihood involves the constant trapping of fish, killing of duck or fowl, pigs or cattle for sale as food, will see that which he is accustomed to doing, when he practises for Samadhi. If he sees a crab, fish, duck, etc., this is the “Represen tation Symbol” (Gati Nimitta), and it is of an evil nature. If he dies at this moment he is sure to go towards an unfortunate state. On the other hand, one who habitually does good deeds may see a Buddhist Monk, the Teaching Hall of a Buddhist Monastery (Uposatha Hall), or Palaces of Silver or Gold. If he were to die at that moment, he would be sure to go towards a more fortunate state. When one approaches death, the situation is just like this.
One’s sense doors and States Free of Sense Doors are linked together, so that when one’s sense doors receive something, then one’s States Free of Sense Doors receives, the same thing. This is like Angulimala, the brigand, who used to slaughter people, until he had killed nine hundred and ninety nine. Then he was ordained as a Bhikkhu, he practised Samadhi, and saw only people whom he had killed, car rying weapons and coming to harm him. Whenever he closed his eyes, he would see visions of these people. The Buddha, knowing this, taught him not to think of the past, to avoid dwelling on objects of the past and to make his Citta One Pointed, like a hunter who, when he shoots an arrow, closes one eye in order to aim. When Ven. Angulimala made his Citta steadfast in the Noble Path (Ariya Magga), he did not think of the past, his Citta became free and he attained the Fruition of the Path (Magga Phala... i.e. Enlightenment ).
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