English
For equanimity towards formations itself determines the special qualities of the enlightenment factor, path factor, and absorption factor of the Noble Path. But some elders say, "enlightenment factor..." They say that the Ganges does not determine the special qualities, but the foundational jhāna does. Some say that the aggregates, being the object of insight, determine it. Some say that the inclination of the individual determines it. But in their views too, this preliminary insight leading to emergence, known as equanimity towards formations, should be understood as the determinant. Here is the gradual explanation: By the rule of insight, even for a dry-insight practitioner, the path arises. For one who has attained meditative absorption, even if the path arises without making jhāna the foundation, or if the path arises having made the first jhāna the foundation, or if the path is produced after contemplating scattered formations, it is just like the first jhāna. In all, there are seven factors of enlightenment, eight factors of the path, and five factors of jhāna. For them, the preliminary insight, even if accompanied by joy or equanimity, having reached the state of equanimity towards formations at the time of emergence, is accompanied only by joy. In the five-factor method, in the paths produced having made the second, third, and fourth jhāna the foundation, the jhāna is four-factored, three-factored, and two-factored respectively. But in all, there are seven factors of the path, and in the fourth, six factors of enlightenment. This difference is due to the rule of the foundational jhāna and the rule of insight. For them too, the preliminary insight is accompanied by joy or equanimity. The emergence-leading insight is accompanied only by joy. But in the path produced having made the fifth jhāna the foundation, there are two factors of jhāna, and six or seven factors of enlightenment and the path, due to equanimity and one-pointedness of mind. This difference is also due to both rules. In this method, the preliminary insight is accompanied by joy or equanimity, but the emergence-leading insight is accompanied only by equanimity. The same method applies to the path produced having made the formless jhāna the foundation. Thus, having emerged from the foundational jhāna, whatever formations are contemplated and the path is produced, the absorption that arises in the nearby region makes itself similar, like the color of the earth to the color of the iguana. Second Theravāda. But indeed, from whichever attainment one arises, and having contemplated whichever attainment-dhamma, the path is produced, it is similar to that attainment, meaning it is similar to the contemplated attainment. But if one contemplates a sense-sphere dhamma, it is just like the first jhāna. Even there, the rule of insight should be understood in the manner stated. In the teaching of the Elder Tissa, 'Oh, that I might attain the seven-factored path, that I might attain the eight-factored path,' according to one's own inclination, having made whichever jhāna the basis, and having contemplated whichever jhāna-dhamma, the path is produced, it is similar to that jhāna. But without the base jhāna or the contemplated jhāna, it is not accomplished by mere inclination. This meaning should be explained by the Nandakovāda Sutta. For it was said: "Just as, monks, on the fifteenth, the Uposatha day, there is no doubt or uncertainty in many people 'Is the moon waning, or is the moon full?' But it is simply a full moon, just so, monks, those nuns were pleased and fully resolved by Nandaka's Dhamma talk. Of those five hundred nuns, monks, the last nun was a stream-enterer, not subject to falling away, assured, destined for enlightenment" (M. iii, 415). For whichever nun had the support for the fruit of stream-entry, she was fully resolved by the fruit of stream-entry... ...whichever had the support for arahantship, she was fully resolved by arahantship. Just so, according to one's own inclination, having made whichever jhāna the basis, and having contemplated whichever jhāna-dhamma, the path is produced, it is similar to that jhāna. But without the base jhāna or the contemplated jhāna, it is not accomplished by mere inclination. Even here, the rule of insight should be understood in the manner stated. There, the disciples said to the Elder Tipiṭaka Cūḷanāga, who said, 'It is only the base jhāna that is fixed': 'Venerable sir, where the base jhāna is indeed... 'There he determines that. But in whom there is no base jhāna, what does he determine in the formless realm?' 'Friend, even there he determines the base jhāna. For a bhikkhu who has attained the eight attainments, having made the first jhāna the base, having produced the paths and fruits of stream-entry, and having died without losing jhāna, having been reborn in the formless realm, having arisen from the fruition attainment of stream-entry of the first jhāna, having established insight, he produces the three higher paths and fruits, those are indeed of the first jhāna. The same method applies to the second jhāna and so on. In the formless realm, the triple and quadruple jhāna arise, and that is supramundane, not mundane. Thus, even there, he determines the base jhāna, friend.' 'Well spoken, venerable sir, is the question.' The disciples of the Elder Mahādatta, resident at Moravāpi, who said, 'The aggregates that are the object of insight determine; for whichever five aggregates one comprehends and arises from, the path is similar to that,' said, 'Venerable sir, a fault appears in your statement – for a bhikkhu who has arisen having comprehended form, the path must be unconditioned, similar to form; for one who has arisen having grasped and considered the sphere of neither perception nor non-perception, the path must be similar to that, having attained the state of neither perception nor non-perception.' 'No, friend, it is not so. For the supramundane path does not exist without attaining absorption, therefore for one who has arisen having comprehended form, there is the eightfold path accompanied by joy, but even for one who has arisen having comprehended the sphere of neither perception nor non-perception, it is not entirely similar, but the sevenfold path is accompanied by equanimity.' Having brought the statement of the Elder Cūḷābhaya, who said, 'The inclination of the individual determines,' they told it to the Elder Tipiṭaka Cūḷanāga. He said, 'For one who has the base jhāna, the inclination of the individual may determine, but for one who does not have that, which inclination will determine? It is like the time of seeking increase for one who is without wealth.' How did he say that? They told it again to the Elder Cūḷābhaya of the Tipiṭaka. He said, "This was spoken by one possessing the 'footing' jhāna, friend." However, just as with one possessing the 'footing' jhāna, so too should it be understood of one possessing the 'comprehending' jhāna. For when one arises from the fifth jhāna and comprehends the first, etc., the path that arises makes one a fifth-jhāna practitioner according to the first Elder's doctrine. According to the second doctrine, one becomes a practitioner of the first jhāna, etc., thus both doctrines are contradicted. According to the third doctrine, however, here, "whichever jhāna he desires, he becomes a practitioner of that jhāna," thus those doctrines are not contradicted, and the inclination is meaningful. Thus, all three Elders were wise, intelligent, and possessed of understanding. Therefore, they established their doctrine as a standard. Here, however, it is shown that only the meaning is extracted, and insight alone determines these three doctrines. Now, regarding "the sign, the path, the practice," at the time of the arising of the path, which possesses such transformation of factors, from where does the change-of-lineage arise? From where does the path arise? The change-of-lineage arises from the sign, it cannot cut off the current, for its arising is from one side. The path arises from the sign, and it also cuts off the current, for its arising is from both sides. This is their method of arising: for in whichever moment the path arises, the adaptation is never one, nor is it five. For one does not obtain cultivation, and five trembles because of the proximity of the life-continuum. Then, the impulsion is said to have fallen. Therefore, it is never one, nor is it five. For one of great wisdom, there are two adaptations, the third is the change-of-lineage, the fourth is the path-consciousness, three are the fruits, then the interruption of the life-continuum. For one of middling wisdom, there are three adaptations, the fourth is the change-of-lineage, the fifth is the path-consciousness, two are the fruits, then the interruption of the life-continuum. For one of dull wisdom, there are four adaptations, the fifth is the change-of-lineage, the sixth is the path-consciousness, the seventh is the fruit, then the interruption of the life-continuum. Therein, without speaking in terms of great wisdom and dull wisdom, it should be spoken in terms of middling wisdom. For in whichever moment the path arises, Then, in that, the mind-element cognizing-consciousness, accompanied by equanimity, having become mind-door adverting, having made the aggregates in the object of insight its object, reverts the life-continuum. Immediately after that, having taken the aggregates grasped by that same adverting, the first impulsion arises, the knowledge of adaptation. That, in those aggregates, having proceeded as impermanent, or as suffering, or as not-self, having dispelled the grosser and grosser truth-concealing darkness, having made the three characteristics more and more evident, ceases. Immediately after that, the second adaptation arises. For those, the previous is unpracticed. For the second, the previous is practiced.