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occurs, so too here, for one whose initial thought, discursive thought, and craving have been suppressed, the association of initial thought and discursive thought with the second jhāna would not have been prevented by the former. To prevent that, and to show that the overcoming of the desire to advert and so on, and their appeasement, it is said: "without initial thought, without discursive thought." The first jhāna is a condition for the second jhāna by way of proximate support, so it is said: "from the concentration of the first jhāna." "The first too" means the first jhāna too. "In order of enumeration" and so on should be understood in the same way as stated below. Here too, it is proper to say: "the second, even when it has arisen, is the second." To establish the meaning already stated with the Vibhaṅga text, it is said: "as it is said" and so on. What is said in the Vibhaṅga (Vibh. 580): "Jhāna means serenity, joy, happiness, one-pointedness of mind," that is said in a figurative sense to show jhāna with its accessories. For serenity is an accessory of jhāna, like a white blanket for a chariot, not a jhāna factor, so it is said: "and this is merely a figurative expression." But in a non-figurative sense, it is indeed three-factored by way of the factors that have attained the characteristic of close contemplation, so it is said: "excluding serenity" and so on. The discourse on the second jhāna is concluded. The discourse on the third jhāna. Dispassion is detachment. To show that this dispassion is either disgust through the channel of weariness, or the abandonment of the craving connected with it, it is said: "either disgust with that joy, or its transcendence." "Between the two" means between these two words, "dispassion from joy," that is, in the middle. "Compounding" is accumulation. "Way" is means. For without the attainment of the second jhāna, the attainment of the third jhāna does not occur, so the appeasement of initial thought and discursive thought is the means to the attainment of the third jhāna. "For its attainment" means for the attainment of the third path. "From arising" means that jhāna-equanimity also proceeds by making it included within, as it is brought into being in a suitable manner, so it is said: "sees equally." "Clear" means distinct through the removal of defilements. "Extensive" means excellent. It is great, having attained a state of greatness. Having attained stability through the cessation of rapture. If it is asked: "Does not the feeling of equanimity not arise here? Therefore, how is this person endowed with the third jhāna, being possessed of equanimity, called 'equanimous'?" (To show that) not only the equanimity of feeling is called equanimity, but also other kinds of equanimity exist, it is said: "Equanimity, moreover, is of ten kinds," and so on. Therein (DhsA. 163; Vism. I.84), the equanimity that is the non-abandonment of the pure natural state in the face of desirable and undesirable six objects at the six doors for an Arahant, as stated in "Here, monks, a bhikkhu, having seen a form with the eye, is neither pleased nor displeased; he dwells equanimous, mindful and clearly comprehending" (AN 6.1), is called six-limbed equanimity. And that equanimity, which is the state of impartiality towards beings, as stated in "He dwells pervading one direction with a mind accompanied by equanimity" (DN 3.308), this is called Brahmavihāra equanimity. That equanimity, which is the state of impartiality towards co-arisen phenomena, as stated in "He develops the equanimity enlightenment factor, based on seclusion" (MN 1.27; SN 5.182, 190-191), this is called enlightenment-factor equanimity. And that equanimity, which is energy that is neither over-strained nor too slack, as stated in "From time to time he attends to the sign of equanimity" (AN 3.103), this is called energy equanimity. That which is – "How many equanimities regarding formations arise by way of tranquility? How many equanimities regarding formations arise by way of insight?" "Eight equanimities regarding formations arise by way of tranquility, ten equanimities regarding formations arise by way of insight." "Which are the eight equanimities regarding formations that arise by way of tranquility?" "The wisdom of equanimity regarding formations, which is the reflection upon and settling of the hindrances for the attainment of the first jhāna, the wisdom of equanimity regarding formations, which is the reflection upon and settling of initial and sustained application for the attainment of the second jhāna, the third jhāna..." For the non-acquisition of joy, reflecting and settling with wisdom, is knowledge in equanimity regarding formations. For the acquisition of the fourth jhāna, reflecting and settling with wisdom on pleasure and pain, is knowledge in equanimity regarding formations. For the acquisition of the attainment of the sphere of infinite space, reflecting and settling with wisdom on the perception of form, the perception of sensory impingement, and the perception of diversity, is knowledge in equanimity regarding formations. For the acquisition of the attainment of the sphere of infinite consciousness, reflecting and settling with wisdom on the perception of the sphere of infinite space, is knowledge in equanimity regarding formations. For the acquisition of the attainment of the sphere of nothingness, reflecting and settling with wisdom on the perception of the sphere of infinite consciousness, is knowledge in equanimity regarding formations. For the acquisition of the attainment of the sphere of neither perception nor non-perception, reflecting and settling with wisdom on the perception of the sphere of nothingness, is knowledge in equanimity regarding formations. These eight equanimities regarding formations arise by way of tranquility. "Which are the ten equanimities regarding formations that arise by way of insight? For the acquisition of the stream-entry path, reflecting and settling with wisdom on arising, proceeding, characteristic, accumulation, rebirth-linking, destination, coming into being, reappearance, birth, aging, sickness, death, sorrow, lamentation, and despair, is knowledge in equanimity regarding formations. For the attainment of the fruit of stream-entry, reflecting and settling with wisdom on arising, proceeding, characteristic, accumulation, and rebirth-linking, is knowledge in equanimity regarding formations. For the acquisition of the once-returner path... For the attainment of the fruit of once-returner... For the acquisition of the non-returner path... For the attainment of the fruit of non-returner... For the acquisition of the Arahant path, reflecting and settling with wisdom on arising, proceeding, characteristic, accumulation, rebirth-linking, destination, coming into being, reappearance, birth, aging, sickness, death, sorrow, lamentation, and despair, is knowledge in equanimity regarding formations. For the attainment of the fruit of Arahantship... For the attainment of the abiding in emptiness... For the attainment of the abiding in signlessness, reflecting and settling with wisdom on arising, proceeding, characteristic, accumulation, and rebirth-linking, is knowledge in equanimity regarding formations." The wisdom that settles, knowledge in equanimity regarding formations, these ten equanimities regarding formations arise by way of insight. Thus arisen, the equanimity that has the nature of settling down after reflecting on hindrances and so forth, this is called equanimity regarding formations. Therein, 'reflection on hindrances' means reflecting on the five hindrances as things to be abandoned; this means comprehending them. 'Settling down' means because of being directed towards the abandoning of hindrances, it is a settling down through becoming indifferent, by reaching a state of non-engagement even in their abandoning. 'In equanimity regarding formations' means by not engaging in the abandoning of hindrances, it means being equanimous towards formations called hindrances. This method applies to initial and sustained application, etc., and to arising, etc. Therein, 'arising' means it refers to the arising of aggregates here due to past karma. 'Continuance' means the continuance of what has thus arisen. 'Sign' means because all formations belonging to the three planes appear as a sign. 'Accumulation' means karma that is a cause for future rebirth-linking. 'Rebirth-linking' means future rebirth. 'Destination' means the destination in which that rebirth-linking occurs. 'Production' means the production of the aggregates. 'Rebirth' means the continuance of results. 'Birth' means birth conditioned by existence, which is a cause for old age, etc. Old age, death, etc., are indeed evident. And here, the five, 'arising', etc., are stated as the objects of the knowledge of equanimity regarding formations, the rest are by way of their synonyms. Indeed, these two, 'production' and 'birth', are synonyms for 'arising' and 'rebirth-linking'. And these two, 'destination' and 'rebirth', are for 'continuance', and 'old age', etc., are for 'sign' – thus it should be understood. But here, in the four path-sections, five root terms like 'arising', etc., and ten synonymous terms like 'destination', etc., making fifteen terms are stated; but in the six fruition-attainment sections, only the five root terms are stated. If one asks, 'Why is that?' When equanimity regarding formations is keen, because there is a path capable of abandoning defilements, to show its keenness, it is strengthened with synonymous terms... The root terms are stated. Because of the fruit's lack of zeal, its fearful nature, and its dependence on the path, even though weak, equanimity regarding formations is a condition for the fruit— to show this, only the root terms are stated, this should be known. Among these, in the four path-instances, like "for stream-entry path attainment,"