English
for the purpose of being the foundation for that insight, that is called the foundational jhāna. If that is the first jhāna, insight is ordinary. If it is the second jhāna, insight is endowed with the power of dispassion for initial application. It is able to determine a jhāna without initial application on the path. This method applies to the rest of the foundational jhānas; this is the foundational view. When there is a foundational jhāna, the jhāna on the path is similar to it. If there is none, then the first jhāna occurs on the path. The contemplated jhāna or the individual's intention cannot determine the jhāna factor on the path; this is the meaning. When there is a foundational jhāna, whatever jhāna, whether that one or another, is contemplated, if that is the first jhāna, insight is ordinary. If it is the second jhāna, insight is endowed with the power of dispassion for initial application. It determines a jhāna without initial application on the path. This is able to. This method is also in other contemplative absorptions, so this is the "contemplative" view. Because it proceeds together with insight as its object, contemplative absorption is stronger than the base absorption and also due to intention – this is the meaning. But in the Vibhāvanī, It is said in this view that there is no absorption that is a basis for insight. That does not agree with the commentary. When there is a base absorption, whatever absorption one desires on the path, whether that or another, that absorption is accomplished. Insight also attains the state of detachment from initial thought, etc., according to one's desire – this is the view of individual intention. Just as in worldly absorptions, the absorption that has arisen nearby serves only as a support for the cultivation of the approach to higher absorptions. But it cannot make the absorption in the higher absorption like itself. Intention alone determines the absorption factor in the higher absorption. In the same way here, the base absorption is a strong proximate cause for insight to be sharp and clear. Intention alone leads insight to the state of detachment from initial thought, etc., and determines the absorption factor on the path – this is the meaning. And here, the view of the Great Commentary is that insight leading to emergence alone determines the absorption factor on the path. Even there, it should be understood that it is insight leading to emergence, endowed with special powers of detachment from initial thought, etc., by the strength of a particular individual's intention. Although here in the Aṭṭhasālinī, the non-contradiction of these three Theravāda views with each other seems to be stated. But these views do not proceed by being reconciled with each other. Each proceeds by making all supramundane absorption complete. Therefore, it is not possible to avoid their mutual contradiction. And here, the attainment of the base absorption in the practice of insight for those who have attained absorption is well-arranged by the Blessed One himself. And this is stated in the Cūḷasuññata Sutta – Here, Ānanda, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first absorption. The second absorption. The third absorption. Enters and dwells in the fourth absorption. i. So he attends to emptiness within. If his mind does not leap into emptiness within, does not settle, then that bhikkhu should establish his mind within, settle it, make it one-pointed, concentrate it, in that same former sign of concentration. Here, "attends to emptiness" means the work of insight. "In that same former sign of concentration" means the sign of the base-jhana concentration. And in the nine recitations: "I declare, bhikkhus, the destruction of defilements by relying on the first jhana. ... I declare, bhikkhus, the destruction of defilements by relying on the sphere of neither perception nor non-perception," it is said. 67. Among these three statements, the statement about the individual's disposition seems stronger. Even in worldly jhanas, the base-jhana is indeed desirable. And that is for the sake of the access development of the higher jhana, for the sake of its keen and clear state. But it is the disposition itself that brings about the state of absence of applied thought, etc., in the access development. It is the access development itself that determines the jhana factor in the higher jhana. In the same way here, insight, having attained a keen and clear state by the power of the base-jhana, leading to emergence, becomes endowed with special powers like the absence of applied thought, etc., by the power of a special disposition, and brings about various jhanas on the path. But in the absence of a special disposition, a common disposition corresponding to that particular base-jhana is established. Therefore, when there is no special disposition, the base-jhana itself is the measure. But when there is one, that itself is the measure, which is appropriate. For, just as one desires and attains worldly jhanas, so too, for those who have mastered all jhanas, the desired jhanas arise on the paths. Whatever distinction arises here by way of the base-jhana, etc., all of that is for the sake of the distinction of insight. Because the distinction of insight itself determines the jhana factor on the path, it is stated in the Aṭṭhasālinī and the Visuddhimagga that insight itself is the measure. Because all that distinction cannot succeed without the base-jhana, in the Maggavibhaṅga... It should be understood that in the stories connected with the wrong path, the base jhana is stated as the standard. But since in the Pāli (canon) – Here, householder, a monk, quite secluded from sensual pleasures... enters and dwells in the first jhana. He reflects thus: "This first jhana, too, is conditioned, volitionally produced. Whatever is conditioned, volitionally produced, that is impermanent. That is subject to cessation," he understands. Standing there, he attains the destruction of the taints. ... the second jhana, the third jhana, the fourth jhana, the liberation of mind through loving-kindness, compassion, sympathetic joy, equanimity liberation of mind, the sphere of infinite space... the sphere of nothingness, he enters and dwells in. He reflects thus: "This attainment of the sphere of nothingness, too, is conditioned, volitionally produced. Whatever is conditioned... attains cessation." Thus, in the Eleventh Nipāta – Here, Ananda, a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by applied thought and sustained thought, born of seclusion, filled with rapture and pleasure. Whatever there is therein of form, feeling, perception, mental formations, consciousness, he regards those states as impermanent, as suffering, as non-self. Standing there, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, through that delight in Dhamma, through that enjoyment of Dhamma, with the destruction of the five lower fetters, he becomes an apparitional rebirth. There he attains final Nibbana, not liable to return from that world. In the Malukyaputta Sutta, Anupada Sutta, and many other suttas, having risen from each of the eight attainments, only the contemplation of the states of the arisen attainment is mentioned. Not the contemplation of other jhanas. Therefore, even if yogis, according to their wish, contemplate jhanas other than the base jhana, it can be understood that the base jhana itself is the standard. Thus, the argument for contemplation is proven to be entirely weak. Whatever Not even those who have attained the eight attainments produce the path without making a jhāna a basis. Or, making the first jhāna a basis, they produce the path without making a special intention. Or, having attained only the first jhāna, they make that same jhāna a basis and produce the path. And those who are dry-insight practitioners and produce the path, their path is to be understood as being like the first jhāna. Moreover, those who are naturally skilled in the eight attainments, it should not be said that whatever jhāna they desire, even without a proximate basis, that jhāna does not succeed for them in their paths. 66. As for what is to be clarified: "If a person does not have such an intention, the path produced by rising from a lower jhāna and contemplating the higher jhāna states, without depending on the basis jhāna, is said to be like the contemplated jhāna." That should be investigated. For a contemplated jhāna, which is merely an object, even if it is higher, cannot be stronger than a jhāna risen from proximately. Because only that which has risen proximately is capable of distinguishing the mind-continuum. For this very reason, that doctrine of contemplation is placed in all commentaries only on the side of some views. Is not the doctrine of the individual's intention also placed in the same way? It is true, but that is more reasonable because it corresponds with the method of the arising of mundane jhānas. 67. By this, what was said there: "But the path produced by rising from a higher jhāna and contemplating the lower jhāna states, without depending on the contemplated jhāna, is like the basis jhāna. For a higher jhāna is stronger than a lower jhāna." That too is refuted. For a basis jhāna is not stronger merely because it is higher. But it is stronger precisely because it is the basis. 68. And as for what is there: The rule of feeling in the path is not established by means of the basis jhāna, etc. Otherwise, the insight practitioner who is endowed with whatever feeling With the intention that it should become one with each path-feeling determined by them, it is said that "the determination of feeling, however, in all cases, is by the determination of insight leading to emergence."