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have ceased already in the second jhāna, yet for this jhāna, for the purpose of clarifying the path, and for the purpose of praising it, this is said. For when "and the cessation of initial and sustained application" is said, this is understood: "Surely, the cessation of initial and sustained application is the path to this jhāna." And just as in the third noble path, even for those not yet abandoned, like personality view and so on, "from the abandoning of the five lower fetters" — such an abandoning being spoken of — becomes a praise, an encouragement for those striving to attain it; just so here, even for initial and sustained applications not yet ceased, the cessation being spoken of becomes a praise. Therefore, this meaning is stated: "and from transcending rapture, and from the cessation of initial and sustained application." Regarding "and he dwells equanimous," herein, "upekkhā" is seeing impartially. He sees equally. The meaning is, he sees without taking sides. Being endowed with that clear, vast, firm (equanimity), one endowed with the third jhāna is called equanimous. But equanimity is of ten kinds: six-limbed equanimity, Equanimity of the Divine Abode, Equanimity as a Factor of Awakening, Equanimity of Energy, Equanimity regarding Formations, Equanimity of Feeling, Equanimity of Insight, Equanimity of Impartiality, Equanimity of Absorption, Equanimity of Purity. Among these, that equanimity which is "Here, monks, a monk, having seen a form with the eye, is neither joyful nor sorrowful, but dwells equanimous, mindful and clearly comprehending," thus stated, the equanimity of an Arahant at the six doors, in the presence of desirable and undesirable six sense objects, which is the state of not abandoning pure and natural disposition, this is called Equanimity of Six Limbs. But that equanimity which is "He dwells pervading one direction with a mind accompanied by equanimity," thus stated, the equanimity which is the state of impartiality towards beings, this is called Equanimity of the Divine Abode. That equanimity which is "He develops the equanimity factor of awakening, based on seclusion," thus stated, the equanimity which is the state of impartiality towards co-arisen phenomena, this is called Equanimity as a Factor of Awakening. But that equanimity which is "From time to time, he attends to the sign of equanimity," thus stated, the equanimity which is energy that is neither too strenuous nor too slack, this is called Equanimity of Energy. That equanimity which is "How many equanimities regarding formations arise through tranquility? How many equanimities regarding formations arise through insight? Eight equanimities regarding formations arise through tranquility. Ten equanimities regarding formations arise through insight," thus stated, the equanimity which is impartial in the apprehension of reflecting upon and settling down of hindrances and so forth, this is called Equanimity regarding Formations. But that equanimity which is "At the time when a wholesome mind of the sense-sphere has arisen, accompanied by equanimity," thus stated, the equanimity which is the perception of neither pain nor pleasure, this is called Equanimity of Feeling. That equanimity which is "Whatever exists, whatever has come into being, he abandons that, he attains equanimity," thus stated, the equanimity which is impartial in investigation, this is called Equanimity of Insight. But that equanimity which is stated concerning desire and so forth, which are conducive to the arising of... Equanimity that is equally placed among co-arisen things, this is called equanimity of impartiality. That equanimity which is stated as "and he dwells in equanimity," generating no partiality even in the highest pleasure, this is called jhana-equanimity. But that equanimity which is stated as "the fourth jhana, purified by equanimity and mindfulness," purified from all adversaries, being non-involved even in the calming of adversaries, this is called equanimity of purification. Among these, six-limbed equanimity, brahmavihara-equanimity, enlightenment-factor-equanimity, impartiality-equanimity, jhana-equanimity, and purification-equanimity are one in meaning; it is indeed impartiality-equanimity. But this distinction of it is by various differences in state. Just as for one existing being there is a distinction by way of child, youth, elder, general, king, and so on. Therefore, it should be understood that where there is six-limbed equanimity, there are not enlightenment-factor-equanimity and so on. Or where there is enlightenment-factor-equanimity, there are not six-limbed equanimity and so on. Just as there is a unity in mental capacity, so too for equanimity regarding formations and insight-equanimity. Indeed, it is wisdom itself, divided into two by function. Just as for a man who, searching for a snake that entered the house in the evening, taking a goat-foot stick, having seen it lying in a husk-heap, looking at it, "Is it a snake or not?", and having seen the three coils, being free from doubt, there is impartiality in distinguishing "snake, not snake"; just so, for one who has commenced insight, when the three characteristics are seen by insight-knowledge, that impartiality which arises in distinguishing the impermanence and so on of formations, this is called insight-equanimity. But just as for that man, having firmly taken the snake with the goat-foot stick, and searching only for a way to release it, thinking, "How can I release this snake without harming it and without being bitten by it myself?", there is impartiality in holding it; just so, that which, due to the seeing of the three characteristics, like a burning fire, in the three existences... mindful, indifference in grasping formations, this is called equanimity regarding formations. Thus, when insight-equanimity is perfected, equanimity regarding formations is also perfected. But this, by its function of indifference in discerning and grasping, is divided into two. However, equanimity of energy and equanimity of feeling, and the rest, are indeed different from each other in meaning. Thus, among these equanimities, jhana-equanimity is intended here. It has the characteristic of impartiality, the function of non-engagement, the manifestation of non-activity, and its proximate cause is the fading of joy. Here it is asked: "Is this not in essence the equanimity of impartiality there, and that exists even in the first and second jhanas? Therefore, it should be said there also, 'he dwells with equanimity.' Why is that not stated?" Because its function is not distinct. For its function there is not distinct, being overwhelmed by initial application and sustained application. But here, not being overwhelmed by initial application, sustained application, and joy, it has become like one with an uplifted head, its function is distinct, therefore it is stated. Finished is the entire explanation of the meaning of "he dwells with equanimity." 85. Now, regarding "mindful and clearly comprehending," "mindful" means he remembers. "Clearly comprehending" means he clearly comprehends. Mindfulness and clear comprehension are stated by the person. Therein, mindfulness has the characteristic of remembering, the function of not forgetting, the manifestation of protection. Clear comprehension has the characteristic of non-confusion, the function of discerning, the manifestation of investigation. Therein, although this mindfulness and clear comprehension exist even in the earlier jhanas, for one who is forgetful and not clearly comprehending, not even access concentration is attained, much less absorption. But because of the grossness of those jhanas, the movement of the mind of a person is easy, like on level ground; the function of mindfulness and clear comprehension there is indistinct. But by the abandonment of gross factors, because of the subtlety of this jhana, the movement of the mind of a person, grasped by the function of mindfulness and clear comprehension, is to be desired as if on a razor's edge, thus it is stated only here. What more? Just as a calf following a cow, when separated from the cow, if not guarded, will again approach the cow. And so, this third jhana pleasure is removed from rapture. If it is not guarded by the protection of mindfulness and clear comprehension, it might again reach rapture, it might be associated with rapture. Even in pleasure, beings become infatuated. And this is an exceedingly sweet pleasure, there being no pleasure beyond it. But here, by the power of mindfulness and clear comprehension, there is no infatuation with pleasure, not otherwise. It should be understood that this was said precisely here to show this special meaning. Now, regarding "he experiences pleasure with the body," even though one endowed with the third jhana does not have the enjoyment of experiencing pleasure. Even so, because the pleasure is associated with his mental body. And because his physical body is pervaded by exceedingly refined matter, arising from that pleasure associated with the mental body, due to its pervasion, even having emerged from jhana, he would experience pleasure. Therefore, showing this meaning, it is said: "he experiences pleasure with the body." 86. Now, regarding "the noble ones declare him to be equanimous, mindful, a pleasant dweller," here, for what jhana-reason, for what jhana-cause, the noble ones, such as the Buddhas, declare, teach, establish, set forth, reveal, analyze, make clear, proclaim, that person endowed with the third jhana, the meaning is that they praise him. How? "Equanimous, mindful, a pleasant dweller." The connection here should be understood as: "he dwells having entered upon that third jhana." But why do they praise him thus? Because he is worthy of praise. For since he is equanimous even in the third jhana, which is exceedingly sweet pleasure, having reached the culmination of pleasure,