English
Therefore, all those qualities are called jhāna even in the sense of contemplating. And when they are thus operating, the opposing qualities, the hindrances, not finding an opportunity, cannot even arise in the mind. They are said to be burnt up. Therefore, they are called jhāna even in the sense of burning up the opponents. Even so, since in the three instances called jhāna, path, and enlightenment, the collection of qualities is primary. Only when the factors are complete is the accomplishment of the function of contemplation, etc., achieved through the attainment of absorption. And since these qualities, even while performing their respective functions separately as stated, accomplish only one function of contemplation, which is the steady operation of the mind on the object. Therefore, just as the term 'chariot' is used for the collection of chariot parts, so too, the term 'jhāna' is established for their collection, it should be understood. Others say that for all five of them, their respective functions, such as directing the mind onto the object, are indeed separate functions of contemplation. And in the Paṭṭhāna, having attained the jhāna condition, all these separately fulfill the jhāna condition. Therefore, it is possible to say that they are also separate jhānas. Just as in "five-factored virtue" and "ten-factored virtue", the collection of five, etc., are the causes for obtaining the names "five-factored", etc., for those virtues, but not for the state of being virtue itself. For indeed, even one, such as abstaining from killing, is not not virtue. In the same way here, the collection of five, etc., are the causes for the state of being five-factored, etc., and for the state of being the first jhāna, etc. But it cannot be understood as not being the cause for the state of being jhāna itself. Otherwise, in the jhāna condition, the jhāna factors would be conditions... They also say that they are these very things. Even though this mind is accompanied by contact and so on, because there is no such specific function for them, it is not proven that they are not taken here. The wholesome consciousness associated with the second jhāna, called investigation, rapture, happiness, and one-pointedness, is the second jhāna wholesome consciousness; and so it is with the rest. 49. Here, it might be asked: By whom, then, is the distinction of the factors of these jhānas made? It is made by the individual's inclination. For whoever, being accompanied by initial application, produces the five-factored first jhāna, and having gained mastery therein, then becomes dispassionate towards initial application, for that person, the inclination arises to transcend initial application and attain the four-factored jhāna without initial application. Then, having firmly entered that very first jhāna for the sake of making it a basis, and having emerged, while engaging in further development together with that inclination, he attains the four-factored jhāna without initial application. There, that development, though associated with initial application in its intention, is called the development of dispassion towards initial application because it is imbued with that inclination. By the power of that development, that jhāna, when it arises, arises as the four-factored jhāna without initial application. And this is the method for the attainment of the remaining jhānas as well. Thus, it should be understood that the distinction of the factors of these jhānas is made by the individual's inclination. And here, for the attainment of higher and higher jhānas, the entering into the preceding jhāna for the sake of making it a basis is certainly desired. It is said in the commentaries that the lower, well-practiced jhāna is the proximate cause for the higher and higher (jhāna). But by the power of inclination, the higher jhāna, when it arises, is not similar to the foundational jhāna. For the individual's inclination is more powerful than the foundational jhāna. Therefore, the Blessed One said: "It succeeds, monks, the aspiration of one who is virtuous, because it is purified." And this meaning will become clear when we reach the supramundane consciousness above. 50. Here, it might be asked: Why is the distinction of formations not mentioned here? Because it is not mentioned in the Pāli itself. And why is it not mentioned in the Pāli? By the very statement of the distinction of the path... is established. Thus, when the easy path aspect of all worldly and supramundane jhānas is established, their unprompted aspect is indeed established. And when their difficult path aspect is established, their prompted aspect is indeed established. If it is asked, "How is this understood?" From the view of the commentaries. For this is stated in the Aṭṭhasālinī: "He who, from the beginning, suppresses defilements with difficulty, with prompting, with exertion, and is wearied as he suppresses them, for him the path is difficult. He who suppresses defilements with ease, without weariness as he suppresses them, for him the path is easy." And similarly in the Sammohavinodanī and the Visuddhimagga. Here, in the former statement, since "with difficulty, with prompting, with exertion" is seen, in the latter statement, "with ease, without prompting, without exertion" is indeed to be seen. There, "with prompting, with exertion" means with a collection of conditions such as seeing the danger of sensual pleasures, accompanied by prompting and exertion. By this, the prompted aspect of all jhānas of the difficult path is stated. "Without prompting, without exertion" means without prompting and exertion, with that very collection of conditions. By this, the unprompted aspect of all jhānas of the easy path is stated. Indeed, even for jhānas of quick comprehension, if there is a difficult path aspect, promptedness is understood. And even for jhānas of slow comprehension, if there is an easy path aspect, unpromptedness is understood. If this is so, how is the distinction of prompting established for jhānas that are without a path, such as those established by the path and those established by rebirth? Even for them, at the time of their use, the possibility of a difficult or easy path aspect arises depending on the presence or absence of conditions that hinder attainment. There, "jhāna established by the path" means jhāna established simultaneously with the attainment of the path for those who are pure insight-farers. That is of two kinds: jhāna established by the lower paths, and jhāna established by the Arahant path. There, the jhāna of the five hundred bhikkhus mentioned in the Mahāsamaya Sutta is established by the lower paths. The jhāna of Venerable Ānanda achieved by the path of Arahantship. Even that which arose when non-returners, unknowingly, were struck down by a weapon and died suddenly, that too is a path-achieved state. But for one who cultivated the eight attainments and was reborn in a certain fine-material Brahma-world, those attainments are natural there. This is called birth-achieved. For even in one existence, the jhānas obtained become associated with various paths due to the presence of conditions at the time of their functioning. Or, because they lack the path of jhāna-arising, their inclusion among unprompted jhānas would be appropriate. Moreover, in the Netti-pāḷi, the distinction of volitional formations for all mundane and supramundane concentrations is stated in terms of their nature. As it says: "There are two concentrations: prompted concentration and unprompted concentration." And in the Commentary, the unprompted nature of the first two concentrations of the pleasant path, those of slow and quick direct knowledge, and the prompted nature of the two concentrations preceded by the painful path, are stated. Thus, the distinct twofold nature of all exalted and supramundane jhāna-states, as unprompted and prompted, is established. However, since this term 'volitional formation' is also common to unwholesome states, but the term 'path' is especially evident in the practices themselves, and exalted and supramundane states are exclusively practices, therefore, their distinction is not stated in terms of volitional formation, but in terms of path, even in the Dhammasaṅgaṇī-pāḷi. This should be understood. This is the explanation of the ultimate meaning here. 51.[47] But what is said in the Vibhāvanī: "Since all jhāna does not arise merely by way of potential without the prior volitional formation called 'preparatory action', it cannot be called 'unprompted'. And since it does not arise merely by way of preparatory volitional formation without potential, it cannot be called 'prompted'," —there, "called 'preparatory action'..." "it cannot be called 'unprompted'"— this is not logical. For the prior volitional formation called 'preparatory action' is not a volitional formation in this distinction of volitional formations. it is so named. Why? Because it is a natural condition for the arising of jhāna. For thus, in the world and in the Dispensation, no wholesome or unwholesome kamma whatsoever arises without its corresponding preparatory formation, called 'pre-formation'. Even a mere mouthful of almsfood. And that consciousness which does not arise without its corresponding preparatory formation, called 'pre-formation', that is included in the group of natural conditions for that consciousness. And all jhānas, mundane and supramundane, do not arise without their corresponding preparatory development formation, called 'pre-part development formation'; therefore, that is included in the group of natural conditions for them. Otherwise, all wholesome and unwholesome kamma would be unprompted, which is not the case. [48] And what was said there, 'Without preparation, merely... it cannot be called prompted either'. That is also not appropriate. For it is not the case that mundane jhānas do not arise without preparation.