1"Bhikkhus, just as various winds blow in the sky— easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds[n.40] As at SN36:12. —

so too, when a bhikkhu develops and cultivates the four jhānas,
then for him the four establishments of mindfulness go to fulfilment by development;
the four right strivings go to fulfilment by development;
the four bases for spiritual power go to fulfilment by development;
the five spiritual faculties go to fulfilment by development;
the five powers go to fulfilment by development;
the seven factors of enlightenment go to fulfilment by development.

"And how is this so?

Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination,In MLDB I rendered vitakka and vicāra respectively as “applied thought” and “sustained thought.” In this translation they become “thought” and “examination.” The latter is surely closer to the actual meaning of vicāra. When vitakka is translated as “thought,” however, a word of caution is necessary. In common usage, vitakka corresponds so closely to our “thought” that no other rendering seems feasible; for example, in kāmavitakka, sensual thought, or its opposite, nekkhammavitakka, thought of renunciation. When, however, vitakka and vicāra occur as constituents of the first jhāna, they do not exercise the function of discursive thinking characteristic of ordinary consciousness. Here, rather, vitakka is the mental factor with the function of applying the mind to the object, and vicāra the factor with the function of examining the object nondiscursively in order to anchor the mind in the object. with rapture and happiness born of seclusion,
- which is based upon seclusion, dispassion, and cessation, maturing in release;
- which has as its final goal the removal of lust, the removal of hatred, the removal of delusion;
- which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal;
- which slants, slopes, and inclines towards Nibbāna.

With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration,
- which is based upon seclusion, dispassion, and cessation, maturing in release;
- which has as its final goal the removal of lust, the removal of hatred, the removal of delusion;
- which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal;
- which slants, slopes, and inclines towards Nibbāna.

With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’
- which is based upon seclusion, dispassion, and cessation, maturing in release;
- which has as its final goal the removal of lust, the removal of hatred, the removal of delusion;
- which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal;
- which slants, slopes, and inclines towards Nibbāna.

With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity,
- which is based upon seclusion, dispassion, and cessation, maturing in release;
- which has as its final goal the removal of lust, the removal of hatred, the removal of delusion;
- which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal;
- which slants, slopes, and inclines towards Nibbāna.

"It is in this way, bhikkhus, that when a bhikkhu develops and cultivates the four jhānas,
then for him the four establishments of mindfulness go to fulfilment by development;
the four right strivings go to fulfilment by development;
the four bases for spiritual power go to fulfilment by development;
the five spiritual faculties go to fulfilment by development;
the five powers go to fulfilment by development;
the seven factors of enlightenment go to fulfilment by development."

1"Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti – puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti; …

Sattamaṁ.