English
The first path associated with initial application, sustained application, rapture, pleasure, and one-pointedness is the first jhana, associated with sustained application, rapture, pleasure, and one-pointedness is the second jhana, associated with rapture, pleasure, and one-pointedness is the third jhana, associated with pleasure and one-pointedness is the fourth jhana, and associated with equanimity and one-pointedness is the fifth jhana, thus it is fivefold. Thus, the second path, etc. Thus, they are twentyfold. Here, the sixteenfold division should also be applied by way of the tetrad. But what is the determining cause here for this difference in the association of jhāna factors? The knowledge of equanimity towards formations. For in that knowledge, which is the basis of insight leading to emergence, Ariya paths accompanied by joy, which are fifth-jhāna-like, do not arise; Only fourth-jhāna-like paths accompanied by joy arise. And in that accompanied by equanimity, fourth-jhāna-like paths do not arise; Only fifth-jhāna-like paths accompanied by equanimity arise. But here, since the knowledge of equanimity towards formations is accompanied by joy or equanimity, it is the determining cause of the state of being accompanied by joy or equanimity of the fourth and fifth jhāna. However, since the factors of the jhāna such as initial thought are transcended, there must be another determining factor for their being the second jhāna, etc. For the knowledge of equanimity towards formations does not arise devoid of initial thought, etc. So that it could be the determining factor. What is that determining cause? The foundational jhāna, or the jhāna that has been contemplated. For in the realms of form and formlessness, having attained whichever jhāna, and having contemplated whatever miscellaneous formations after emerging from it, whatever paths one generates, all of them are similar to that jhāna. Or, indeed, whichever jhāna, and having contemplated impermanence, etc., in the things associated with it, whatever paths one generates, those too are similar to that jhāna, like a lizard whose color is similar to the color of the ground. And there, even the paths that arise for a dry-insight meditator, and even the paths generated by one who has attained the attainments without making a jhāna the foundation or contemplating it, and even the paths generated by making the first jhāna the foundation or contemplating that or this, all are of one kind, just like the first jhāna. For there is no supramundane path that has not attained absorption. Having made the second, third, or fourth jhāna the foundation, or having contemplated the things present there, the paths that are generated are, in order, four-factored, three-factored, and two-factored. But having made the fifth jhāna and the formless jhāna the foundation, or having contemplated the things present there, the paths that are generated... They are only two-factored, due to equanimity and one-pointedness. In the preliminary stage of these five jhānas, insight can be accompanied by joy or equanimity, but insight leading to emergence is accompanied by joy for the fourth jhāna practitioners. For the fifth jhāna practitioners, it is accompanied by equanimity, thus the base jhāna or the reflective jhāna should be understood as the determining cause. Thus is the ascertainment by way of association. However, from the summary of the Dhamma onwards, in the first jhāna, setting aside the previously mentioned Dhammas in the first wholesome state of the sense-sphere, there are thirty-seven Dhammas, including compassion and joy. Abstentions are definite here, and are specified by form in the Pāḷi (Dhs. 277), and the four, including desire, should be understood as only application. However, in the category of inclusion, four additional inclusions should be understood in terms of the foundations of mindfulness, right efforts, bases of power, and factors of enlightenment, which were previously included in the wholesome states. For in the Dhammas associated with the first jhāna path, mindfulness is the foundation of mindfulness in the sense of establishing, and it is fourfold by way of difference in object, the others are non-foundations of mindfulness, thus all are twofold. Similarly, effort is right effort in the sense of striving, it is fourfold by way of difference in function, the others are non-right efforts. Similarly, desire, effort, mind, and non-delusion, these four Dhammas are called "bases of power" in the sense of accomplishing, respectively, "base of power of desire, base of power of effort, mind, and investigation," the others are "non-bases of power." Similarly, mindfulness, non-delusion, effort, joy, tranquility, concentration, and equanimity, these seven Dhammas are called "factors of enlightenment" in the sense of awakening, respectively, "factor of enlightenment of mindfulness, factor of enlightenment of investigation of the Dhamma, factor of enlightenment of effort, joy, tranquility, concentration, and equanimity," the others are non-factors of enlightenment, thus there are four inclusions. The rest, from characteristic onwards to the end of the voidness section, is just like what was said in the first wholesome state of the sense-sphere, only in the inclusion of path factors, "eight- "The path is straight," as it is distinctly stated in the verse division. In the collection of faculties, taking the faculty of "I shall know what has not yet been known" in the place of the wisdom faculty for the first path, and taking the faculty of knowledge for the other paths, thus, eight faculties, is the state of having eight faculties. Everywhere, the supramundane is the distinction, the rest is just the same. The four paths of the first jhāna. Likewise, in the second jhāna, only the absence of initial thought in the exposition of the Dhamma, and the state of having four-factored jhāna and the state of having seven-factored path in the collection are distinctions, the rest is just like the first jhāna. The paths of the second jhāna. Likewise, in the third jhāna, only the absence of sustained thought in the exposition of the Dhamma, and the state of having three-factored jhāna in the collection are distinctions, the rest is just like the second jhāna. The paths of the third jhāna. Likewise, in the fourth jhāna, only the absence of joy in the exposition of the Dhamma, and the state of having two-factored jhāna in the section of constituents, and the state of having six-factored enlightenment factors are distinctions, the rest is just like the third jhāna. The paths of the fourth jhāna. Likewise, in the fifth jhāna, only the change of feeling everywhere is the distinction, the rest is just like the fourth jhāna. The paths of the fifth jhāna. Thus, the determination from the exposition of the Dhamma onwards. However, in terms of the difference of object, etc., all supramundane wholesome states have nibbāna as their object, therefore, there is no difference among them in that respect. However, in terms of the difference of practice, etc., the individual difference should be understood in the manner stated earlier. Here, whoever, starting from the grasping of name and form, undertakes insight with effort, and suppresses the defilements with difficulty, for him, the practice is painful. But whoever has suppressed the defilements, dwelling in the environment of insight, attains the arising of the path after a long time, for him, the knowledge is slow. In this way, the other three kinds of practice and knowledge should be understood. And just as there are differences in practice, etc., so too, due to the difference in liberation, they are individually twofold – liberation through emptiness and liberation without aspiration. There, emptiness means, without aspiration. And that is the name of the supramundane path. For it obtains its name from three reasons: from its approach, from its quality, and from its object. How? Here, a bhikkhu, established in a meditation subject of insight, from the beginning, having applied the threefold contemplation, "impermanent, suffering, not-self," goes about rightly considering. If his insight leading to emergence sees the three realms of conditioned things as not-self, this is called emptiness because of seeing the absence of self. If he sees them as suffering, this is called desirelessness because of being devoid of the basis of craving. Both of these, standing in the place of approach, give the names, respectively, "path of emptiness" and "path of desirelessness" to their respective paths. Thus, the obtaining of a name from approach should be understood. But in the suttas, if insight leading to emergence sees as impermanent, then, based on that, the path is the signless liberation, and thus the three liberations are spoken of? It is true, but they are spoken of in a qualified way. However, in an unqualified way, even if it is itself with a sign, it is unable to give the name "signless" to its own path, and therefore there are only two liberations. For all three insights obtain the designation "signless" by the removal of the sign of permanence and the sign of pleasure. And all three are with a sign, since they occur in the aggregates that are signs. Therefore, standing in the place of approach, they are unable to give the name "signless" to their own path in an unqualified way. But since the path itself is empty of defilements, and devoid of the basis of craving for the sign of defilements, therefore it obtains the names "emptiness" and "desirelessness" from its own quality. Thus, the obtaining of a name from its quality should be understood. But since Nibbāna is called "emptiness, signless, and desireless" because it is empty of defilements and conditioned things, and devoid of the basis of craving for the sign of defilements, therefore the path that arises having that as its object also obtains the names