English
When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, and the dominant influence in which is Desire — then there is contact . . . balance. Now these . . . are states that are good. But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish. ^ Suniiatam has been inadvertently omitted from the text. 2 Omitted in K. 10 146 — which is Empty . . . ... [or] [530] which is Signless ^ . . . . . . [or] [531] which is Aimless, and the dominant influence in which is Desire — then there is contact . . . balance. And these . . . are states that are indeterminate. [532] Repeat in the case of each of the remaining Jhdnas on both systems. [533] Repeat in the case of each of the three remaining ' Modes of Progress ' applied to each Jhdna. [(vii.) The Notion of Emptiness applied to Purification, and taken in connexion with Desire as the Dominant Influence (chandadhipateyyamsuddhika-sunnatam).]^ [534] Which are the states that are indeterminate ? When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . which is Empty, and the dominant influence in which is Desire — then there is contact . . . balance. Now these . . . are states that are good. But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . which is Empty . . . • • • [o^] [^^^1 which is Signless ... . . . [or] [536] which is Aimless, and the dominant influence in which is Desire — then there is contact . . . balance. And these . . . are states that are indeterminate. ^ Kead in the printed text animittam for appani- m it tarn. ^ Omitted in K. 147 [537] Repeat in the case oj each of the remaining Jhdnas on both systems, (viii.)^ [538] Which are the states that are indeterminate ? When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, which is Empty, and the dominant influence in which is Desire — then there is contact . . . balance. Now these . . . are states that are good. But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, — which is Empty . . . . . . [or] [539] which is Signless^ . . . • • • l"^'^] [540] which is Aimless,^ and the dominant influence in which is Desire — then there is contact . . . balance. And these . . . are states that are indeterminate. [541] Repeat in the case of each remaining Jhana as passim, [542] Repeat in the case of each of the three remaining * Modes of Progress ' applied to each Jhana, ^ No title is appended to this group, but it will be seen that it is a repetition of group vi. (p. 145), with this addi- tional feature, that the Jhana which constitutes the Karma is Empty. ^ Eead animittam for sunnatam. ^ Omit lokuttaro before phasso. 10—2 148 (ix.) [543-546] This group is identical tvith group vii. [§§ 534-537], except that the concept Aimless takes the place oj the concept Empty, and conversely. (X.) [547-551] This group is identical ivith group viii. [§§ 538-542], except that the concept Aimless takes the place of the concept Empty, and conversely. [The Eemaining Nineteen Great Methods.^] [552] Which are the states that are indeterminate ? When he cultivates the Path of the Higher Ideal, the Advance in Mindfulness toward the Higher Ideal, the System of Eight Efforts toward the Higher Ideal, etc. [continue as in § 358, doum to * Thought relating to the Higher Ideal '], whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the First Stage, he has put away views and opinions, and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, and the dominant influence in which is Desire — then there is con- tact . . . balance. Now these . . . are states that are good. But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, which is Empty, or Signless, or Aimless, and the dominant influence in which is ^ Cf. above, p. 145. 149 Desire, or Energy, or a Thought, or Investigation, then there is contact . . . balance. And these . . . are states that are indeterminate. [Here ends] Eesult in the Fibst Path. [II.— IV. The Kemaining Three Paths. C/. §§ 362-364a.] [553] Which are the states that are indeterminate ? When he cultivates the Jhana of the Higher Ideal (the rapt meditation), whereby there is a going forth and onward, making for the undoing of rebirth, and when, that he may attain to the Second Stage, he has diminished the strength of sensual passions and of malice^ . . . [or] when, that he may attain to the Third Stage, he has put away the entire residuum of sensual passions and of malice . . . [or] when, that he may attain to the Fourth Stage, he has put away absolutely and entirely all passion for Form, all passion for the Formless, all conceit, excitement, and ignor- ance— and so, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . pro- gress whereto is difficult and intuition sluggish, then there is contact . . . the faculty of knowledge made perfect^ . . . balance. Now these . . . are states that are good.^ ^ The passage which occurs here in the printed text, line 3 of the answer, viz., vivicc'eva . . . down to phasso hoti, seems to be a corrupt reading, presenting discrepancies with that symmetry both of construction and elision which usually marks Pitaka compilation. K. omits the phrase. 2 This term (annindriyam hoti) is omitted in K. It belongs, however, to the attainment of the Second Path (see above, p. 96, n. 2), and is only superseded by the intellectual climax of aiinatavindriyam (§ 555). I do not think, therefore, that it is a wrong reading. ^ Avyakata here in the printed text should of course be kusala. 150 But when, as the result of just this good Jhana having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhana . . . progress whereto is difficult and intuition sluggish, and which is Empty, then there is contact . . . the faculty of one whose knowledge is made per- fect . . . balance. And these . . . are states that are indeterminate. [554] Question and answer on * contact ' as above passim. [555] "What on that occasion is the faculty of one whose knowledge is made perfect (annatavindriyam)?