2.1.8. Result in the Higher Ideal

I. The First Path

The Twenty Great Methods

1. Rapt Meditation

(i) The Scheme with the Four Modes of Progress

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, he enters into and abides in the First Jhāna … [Continue as in <a href="#pts-cs277">§ 277] progress thereto being difficult and intuition sluggish—then there is contact … balance. Now these … are states that are good.

But when, as the result of just this good Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is painful, intuition wherein is sluggish, and which is Emptiness—then there is contact … the faculty of knowledge made perfect … balance. And these … are states that are indeterminate.

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, he enters into and abides in the First Jhāna … (continue as in <a href="#pts-cs277">§ 277) progress thereto being difficult and intuition sluggish—then there is contact … balance. Now these … are states that are good.

But when, as the result of just this good Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is painful, intuition wherein is sluggish, and which is the Signless …

[or] (repeating all the foregoing) which is the Unaimed-at—then there is contact … the faculty of knowledge made perfect … balance. And these … are states that are indeterminate.

Which are the states that are indeterminate?

When he cultivates the Jhāna 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, suppressing applied and sustained thought, enters into and abides in the Second Jhāna …

• [or] … in the Third Jhāna …
• [or] … in the Fourth Jhāna …
• [or] … [continue in the same way for fivefold Jhāna] … progress whereto is painful and intuition sluggish, then this constitutes good (karma).

But when, as the result [of this or that Jhāna the corresponding Jhāna is attained], progress whereto is painful, intuition wherein is sluggish,

• and which is Emptiness,
• the Signless,
• [or] the Unaimed-at,

then the contact … the balance that arises—these … are states that are indeterminate.

Repeat the two foregoing sections, substituting in order the three remaining Modes of Progress: “progress whereto is painful, but intuition quick”, “progress whereto is easy, but intuition sluggish”, and “progress whereto is easy, and intuition quick” (<a href="#pts-cs176">§§ 176–<a href="#pts-cs180">180).

(ii) Emptiness schematized (suddhika-suññataṃ)

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, he enters into and abides in the First Jhāna … which is Emptiness—then there is contact … balance. Now these … are states that are good.

But when, as the result of just this good Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna …

• which is Emptiness …
• [or] which is the Signless …
• [or] which is the Unaimed-at—

then there is contact … balance. And these … are states that are indeterminate.

Repeat in the case of each of the remaining Jhānas on the Fourfold System and of all the Jhānas on the Fivefold System.

(iii) The Four Modes of Progress taken in connexion with the Notion of Emptiness (suññata-paṭipāda)

The First Mode

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, he enters into and abides in the First Jhāna … progress whereto is painful and intuition sluggish,

• and which is Emptiness,

then there is contact … balance. Now these … are states that are good.

But when, as the result of just this good Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is painful and intuition sluggish,

• and which is Emptiness …
• [or] … which is the Signless …
• [or] … which is the Unaimed-at,

then there is contact … balance. And these … are states that are indeterminate.

Repeat in the case of each of the remaining Jhānas on the Fourfold System, and of all the Jhānas on the Fivefold System.

The Second, Third, and Fourth Modes

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, he enters into and abides in the First Jhāna …

—progress whereto is painful, but intuition quick,

• and which is Emptiness …

—progress whereto is easy, but intuition sluggish,

• and which is Emptiness …

—progress whereto is easy and intuition quick,

• and which is Emptiness …

[Repeat, substituting each of the remaining Jhānas in the case of each of the three Modes] …

then these constitute good (karma).

But when, as the result [of this or that Jhāna in any of the three Modes], he enters into and abides in any of the Jhānas taken in order, which is in any of the three Modes,

• and which is Emptiness …
• … [or] which is the Signless …
• … [or] which is the Unaimed-at,

then there is contact … balance. And these … are states that are indeterminate.

(iv) The Notion of the Unaimed-at (suddhika-appaṇihitaṃ)

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, he enters into and abides in the First Jhāna …

• which is the Unaimed-at,

then there is contact … balance. Now these … are states that are good.

But when, as the result of just this good Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna …

• … which is the Unaimed-at …
• … [or] which is the Signless …
• … [or] which is Emptiness,

then there is contact … balance. And these … are states that are indeterminate.

Repeat in the case of each of the remaining Jhānas on the Fourfold System, and of all the Jhānas on the Fivefold System.

(v) The Four Modes of Progress taken in connexion with the Notion of the Unaimed-at (appaṇihita-paṭipadā)

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish, and

• … which is the Unaimed-at …

then there is contact … balance. Now these … are states that are good.

But when, as the result of just this good Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish, and

• … which is the Unaimed-at …
• … [or] which is the Signless …
• … [or] which is Emptiness,

then there is contact … balance. And these … are states that are indeterminate.

Which are the states that are indeterminate?

When he cultivates the Jhāna 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, suppressing the working of applied and of sustained thought, he enters into and abides in the Second Jhāna, or into [any of the remaining Jhānas, both on the Fourfold and the Fivefold System] …

progress whereto is difficult and intuition sluggish,

• … which is the Unaimed-at …

then this constitutes good (karma).

But when, as the result [of this or that Jhāna the corresponding Jhāna is attained], progress whereto is difficult and intuition sluggish,

• and which is the Unaimed-at, …
• … [or] which is the Signless,
• … [or] which is Emptiness,

then there is contact … balance. And these … are states that are indeterminate.

The Second, Third, and Fourth Modes are now substituted in turn, as was done in <a href="#pts-cs518">§ 518.

The Remaining Nineteen Great Methods

Which are the states that are indeterminate?

Here follow nineteen concepts, each of which can be substituted for “the Jhāna of the Higher Ideal” in the preceding exercises (<a href="#pts-cs505">§§ 505–<a href="#pts-cs528">528), the exercise to which they are actually applied in this paragraph being the “Scheme with the Modes of Progress” given in <a href="#pts-cs505">§§ 505–<a href="#pts-cs509">509. These nineteen concepts are enumerated in <a href="#pts-cs358">§ 358.

(vi) The scheme with the Modes of Progress taken in connexion with the Dominant Influence of Desire (chandādhipateyyaṃ-suddhika-paṭipāda)

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, enters into and abides in the First Jhāna … 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 Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish,

• … which is Emptiness …
• … [or] which is the Signless …
• … [or] which is the Unaimed-at,

and the dominant influence in which is Desire—then there is contact … balance. And these … are states that are indeterminate.

Repeat in the case of each of the remaining Jhānas on both systems.

Repeat in the case of each of the three remaining “Modes of Progress” applied to each Jhāna.

(vii) The schematized Notion of Emptiness, and taken in connexion with Desire as the Dominant Influence (chandādhipateyyaṃ suddhika-suññataṃ)

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, enters into and abides in the First Jhāna … which is Emptiness, 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 Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna …

• … which is Emptiness …
• … [or] which is the Signless …
• … [or] which is the Unaimed-at,

and the dominant influence in which is Desire—then there is contact … balance. And these … are states that are indeterminate.

Repeat in the case of each of the remaining Jhānas on both systems.

(viii)

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish, which is Emptiness, 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 Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish,

• … which is Emptiness …
• … [or] which is the Signless …
• … [or] which is the Unaimed-at,

and the dominant influence in which is Desire—then there is contact … balance. And these … are states that are indeterminate.

Repeat in the case of each remaining Jhāna as passim.

Repeat in the case of each of the three remaining “Modes of Pro-gress” applied to each Jhāna.

(ix)

This group is identical with group vii (<a href="#pts-cs534">§§ 534–<a href="#pts-cs537">537), except that the concept, the Unaimed-at, takes the place of the concept Emptiness, and conversely.

(x)

This group is identical with group viii (<a href="#pts-cs538">§§ 538–<a href="#pts-cs542">542), except that the concept, the Unaimed-at, takes the place of the concept Emptiness, and conversely.

The Remaining Nineteen Great Methods

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 Right Efforts toward the Higher Ideal, etc. [Continue as in <a href="#pts-cs358">§ 358, down to “Thought relating to the High 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 desires, aloof from evil ideas, enters into and abides in the First Jhāna … 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 Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish, which is

• Emptiness
• or the Signless,
• or the Unaimed-at,

and the dominant influence in which is

• Desire,
• or Energy,
• or a Thought,
• or Investigation,

then there is contact … balance. And these … are states that are indeterminate.

[Here ends] Result in the First Path.

II.–IV. The Remaining Three Paths

[Cf. <a href="#pts-cs362">§§ 362–<a href="#pts-cs364a">364a.]

Which are the states that are indeterminate?

When he cultivates the Jhāna 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 ignorance—and so, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish, then there is contact … the faculty of knowledge made perfect … balance. Now these … are states that are good.

But when, as the result of just this good Jhāna having been wrought, having been cultivated in pursuit of the Higher Ideal, he, aloof from sensuous desires, aloof from evil ideas, enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish, and which is Emptiness, then there is contact … the faculty of one whose knowledge is made perfect … balance. And these … are states that are indeterminate.

Question and answer on “contact” as above passim.

What on that occasion is the faculty of one who has come to know (aññatāvindriyaṃ)?

The perfected knowledge, the science, the understanding of the doctrines of those whose knowledge is made perfect, their searching, research, searching the Truth; discernment, discrimination, differentiation; erudition, proficiency, subtlety; criticism, reflection, analysis; breadth, sagacity, leading; insight, intelligence, incitement; insight as faculty and as power; insight as a sword, as a height, as light, as glory, as splendour, as a precious stone; the absence of dullness, searching the Truth, right views, that searching the truth which is a factor in the Great Awakening; a Path-component, contained in the Path—this is on that occasion the faculty of one whose knowledge is made perfect.

Or whatever other incorporeal, causally induced states here are on that occasion, these are states that are indeterminate.