1. The First Path (paṭhamo maggo)

The Twenty Great Methods (vīsati mahānayā)

1. Rapt Meditation (jhānaṃ)

(i) The Four Modes of Progress in Schemata (suddhika-paṭipadā)

Which are the states that are good?

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, wherein is thinking applied and sustained, which is born of solitude, is full of zest and ease, progress thereto being difficult and intuition sluggish—then there is contact, feeling, perception, volition, thought, application of mind, sustained application, zest, ease, self-collectedness, the faculties of faith, energy, mindfulness, concentration, insight, mind, happiness, life, and the faculty of believing “I shall come to know the unknown”, right views, right intention, right speech, right action, right livelihood, right endeavour, right mindfulness, right concentration; the powers of faith, energy, mindfulness, concentration, insight, conscientiousness, the fear of blame; disinterestedness, absence of hate, dullness, covetousness and malice, right views, conscientiousness, fear of blame, serenity, lightness, plasticity, facility, fitness and directness in both sense and thought, mindfulness, self-awareness, quiet, intuition, grasp and balance.

Now these—or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.

“Contact”, “feeling”, “perception”, “volition”, and “thought” are described as in §§ 2–6.

What on that occasion is application of mind?

The discrimination, the application, which on that occasion is the disposing, the fixing, the focussing, the superposing of the mind, the best intention, “Path-component”, “contained in the Path”—this is the application that there then is.

“Sustained thought” is described as in § 8.

What on that occasion is zest?

The zest which on that occasion is joy, rejoicing at, rejoicing over, mirth, merriment, felicity, exultation, elation of mind, the zest which is a factor of enlightenment—this is the zest that there then is.

“Ease” is described as in § 10.

What on that occasion is self-collectedness?

The stability, solidity, absorbed steadfastness of thought which on that occasion is the absence of distraction, balance, unperturbed mental procedure, quiet, the faculty and the power of concentration, the best concentration, the concentration which is a factor of enlightenment, a “Path-component”, “contained in the Path”—this is the application that there then is.

“Faith” is described as in § 12.

What on that occasion is the faculty of energy?

The mental inception of energy which there is on that occasion, the striving and the onward effort, the exertion and endeavour, the zeal and ardour, the vigour and fortitude, the state of unfaltering effort, the state of sustained desire, the state of unflinching endurance, the solid grip of the burden, energy, energy as faculty and as power, the best energy, the energy which is a factor of enlightenment, a Path-component, contained in the Path—this is the energy that there then is.

What on that occasion is the faculty of mindfulness?

The mindfulness which on that occasion is recollecting, calling back to mind, the mindfulness which is remembering, bearing in mind, the opposite of superficiality and of obliviousness; mindfulness, mindfulness as faculty and as power, the best mindfulness, the mindfulness which is a factor of enlightenment, a Path-component, contained in the Path—this is the mindfulness that there then is.

“Concentration” is described in the same terms as “self-collectedness”, § 287.

What on that occasion is the faculty of insight?

The insight which there is on that occasion is understanding, search, 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, as a sword, as a height, as light, as glory, as splendour, as a precious stone; the absence of dullness, searching the Truth, the best views, that searching the Truth which is a factor in the Great Awakening, a Path-component, contained in the Path—this is the insight that there then is.

The faculties of “mind”, “gladness”, and “life” are described as in §§ 17–19.

What on that occasion is the faculty of believing, “I shall come to know the unknown” (anaññātaññassāmītindriyaṃ)?

The insight that makes for the realization of those Truths that are unrealized, uncomprehended, unattained to, undiscerned, unknown—the insight that is understanding, search, research, searching the Truth, etc.

[Continue as in § 292.]

What on that occasion are best views?

Answer as for “insight”, § 292.

Best “intention” is described in the same terms as “conception”, § 283.

What on that occasion is best speech (sammā-vācā)?

To renounce on that occasion, abstain, refrain, and feel averse to the four errors of speech, to leave them uncommitted and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them—the best speech, a Path-component, contained in the Path—this is the best speech that there then is.

What on that occasion is best action (sammā-kammanto)?

To renounce on that occasion, abstain, refrain, and feel averse to the three errors of conduct, to leave them uncommitted and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them—best conduct, a Path-component, contained in the Path—this is the best conduct that there then is.

What on that occasion is best livelihood (sammā-ājīvo)?

To renounce on that occasion, abstain, refrain, and feel averse to the wrong modes of livelihood, to leave them unpractised and undone, to incur no guilt, nor to trespass nor transgress with respect to them, to destroy the causeway leading to them—best livelihood, a Path-component, contained in the Path—this is the best livelihood that there then is.

“Best endeavour”, “best mindfulness”, “best concentration”, are described as in §§ 289–291.

The “powers” of “faith”, “energy”, “mindfulness”, “concentration”, and “insight” are described as in §§ 288–292;those of “conscientiousness” and “the fear of blame” as in §§ 30, 31.

“Disinterestedness” and “the absence of hate” are described as in §§ 32, 33 “the absence of dullness” as in § 309 (“insight”); “the absence of covetousness” and “the absence of malice” are described as in §§ 35, 36; “conscientiousness” and “the fear of blame” as in §§ 38, 39; “best views” as in § 292 or § 309 (“insight”).

What on that occasion is serenity of mental factors?

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandhas of feeling, perception, and synergies, the serenity which is a factor of enlightenment—this is the serenity of mental factors that there then is.

What on that occasion is serenity of consciousness?

The serenity, the composure which there is on that occasion, the calming, the tranquillizing, the tranquillity of the skandha of consciousness, the serenity which is a factor of enlightenment—this is the serenity of consciousness that there then is.

The remaining five attributes characterizing both mental factors and consciousness “on that occasion”: “buoyancy”, “plasticity”, etc.—are described as in §§ 42–51.

“Mindfulness”, “self-awareness”, “quiet”, “insight”, “grasp”, and “balance” are described as in §§ 290, 292 (“wisdom”), 291, 292, 289 (“energy”) and 291 respectively.

These, or whatever other incorporeal, causally induced states there are on that occasion—these are states that are good.

Summary

Now at that time

• the skandhas are four,
• the spheres are two,
• the elements are two,
• the nutriments are three,
• the faculties are nine,
• the Jhāna is fivefold,
• the Path is eightfold,
• the powers are seven,
• the moral roots are three;

• contact,
• feeling,
• perception,
• volition,
• thought,

are each single [factors];

the skandhas of

• feeling,
• perception,
• synergies,
• consciousness,

are each single [factors];

• the sphere of mind,
• the faculty of mind,
• the element of intellection,
• the sphere of a [purely] mental state,
• the element of a [purely] mental state,

are each single [factors].

These, or whatever incorporeal, causally induced states there are on that occasion—these are states that are good.

[Here the questions and answers concerning the first two of the four skandhas enumerated are to be understood to follow as in §§ 59–61.]

What on that occasion is the skandha of synergies?

• Contact,
• volition,
• applied thinking,
• sustained thinking,
• zest,
• self-collectedness,

the faculties of

• faith,
• energy,
• mindfulness,
• concentration,
• insight,
• life,
• believing “I shall come to know the unknown”;

• the best views,
• the best intention,
• the best speech,
• the best action,
• the best livelihood,
• the best endeavour,
• the best mindfulness,
• the best concentration;

• the seven powers;

• disinterestedness,
• the absence of hate and dullness;
• the absence of covetousness and malice,
• the best views;

• conscientiousness,
• the fear of blame;

• serenity,
• buoyancy,
• plasticity,
• wieldiness,
• fitness,
• directness

of mental factors and consciousness;

• mindfulness and awareness;
• quiet and insight;
• grasp and balance.

These, or whatever other incorporeal, causally induced states there are on that occasion, exclusive of the skandhas of feeling, perception, and consciousness—these are the skandha of synergies.

[Questions on the remaining items in the “Summary” are understood to follow.]

Which are the states that are good?

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 thereto being difficult, but intuition quick …

[or] … progress thereto being easy, but intuition sluggish …

[or] … progress thereto being easy and intuition quick—then the contact … the balance that arises—these … are states that are good.

Repeat the Four Modes in the case of the 2nd to the 4th Jhāna on the Fourfold System, and of the 1st to the 5th Jhāna on the Fivefold System.

[Here end] the Modes of Progress in Schemata.

(ii) The Section on Emptiness (suññataṃ)

(a and b)

Which are the states that are good?

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, wherein is application and sustaining of thought, which is born of solitude, is full of joy and ease, and which is Empty—then the contact … the balance that arises—these … are states that are good.

Repeat the 2nd to the 4th Jhānas on the Fourfold System, and the 1st to the 5th on the Fivefold System, with the addition in each case of the phrase “and which is Empty”.

[Here ends] the “Emptiness” Section.

(c) The Modes of Progress, with “Emptiness” as the Basis (suññata-mūlaka-paṭipadā)

Which are the states that are good?

When he cultivates the Jhāna of the Higher Ideal … and when, that he may attain to the First Stage, he … enters into and abides in the First Jhāna … progress thereto being difficult and intuition sluggish, the method being the concept of Emptiness—then the contact … the balance that arises—these … are states that are good.

Repeat the same formula, substituting in succession the three remaining Modes of Progress (§§ 176–179), with the addition in each case of the phrase “the method being the concept of Emptiness”.

Repeat the same formula, substituting in succession the remaining Jhānas on the Fourfold System and those on the Fivefold System, and applying in each case the Four Modes of Progress, with the additional phrase on “Emptiness”.

(iii) The Unaimed-at (appaṇihitaṃ)

(a and b)

Which are the states that are good?

When he cultivates the Jhāna of the Higher Ideal … and when, that he may attain to the First Stage, he … enters into and abides in the First Jhāna … which is born of solitude, is full of zest and ease, which is Aimless—then the contact … the balance that arises—these … are states that are good.

Repeat the same formula, substituting the remaining three, and the five Jhānas in succession, with the addition in each case of the phrase “and which is Unaimed-at”.

(c) The Modes of Progress, with the Unaimed-at as the Basis (appaṇihita-mūlaka-paṭipadā)

When he cultivates the Jhāna of the Higher Ideal … and when, that he may attain to the First Stage of it, he … enters into and abides in the First Jhāna … progress whereto is difficult and intuition sluggish, the method being the concept of the Unaimed-at—then the contact … the balance that arises—these … are states that are good.

Repeat the same formula, substituting in succession the three remaining Modes of Progress, with the addition in each case of the phrase “the method being the concept of the Unaimed-at”.

Repeat the same formula, substituting in succession the remaining three, and the five Jhānas, and applying in each case the Four Modes of Progress, with the additional phrase on the “Unaimed-at”.

2–20. The Remaining Nineteen Great Methods

Which are the states that are good?

Here follow nineteen concepts, each of which can be substituted for “the Jhāna of the Higher Ideal” in the preceding 81 answers [§§ 277–357], as a vehicle in training the mind for Arahantship. They are as follows:

2. The Path of the Higher Ideal.
3. The Advance in Mindfulness toward the Higher Ideal.
4. The System of Best Efforts toward the Higher Ideal.
5. The Series of Mystic Potencies applied to the Higher Ideal.
6. The Faculty relating to the Higher Ideal.
7. The Power relating to the Higher Ideal.
8. The Awakening to the Higher Ideal.
9. The Truth of the Higher Ideal.
10. The Peace of the Higher Ideal.
11. The Doctrine of the Higher Ideal.
12. The Skandha related to the Higher Ideal.
13. The Sphere of the Higher Ideal.
14. The Element of the Higher Ideal.
15. The Nutriment of the Higher Ideal.
16. Contact with the Higher Ideal.
17. Feeling relating to the Higher Ideal.
18. Perception relating to the Higher Ideal.
19. Volition relating to the Higher Ideal.
20. Thought relating to the Higher Ideal.

The Dominant Influences in the Modes of Progress (adhipaṭi)

Which are the states that are good?

When he cultivates the Jhāna of the Higher Ideal … and when, that he may attain to the First Stage, he … enters into and abides in the First Jhāna … progress whereto is painful and intuition sluggish, and the dominant influence in which is desire, energy, thought, or investigation, then the contact … the balance that arises—these are states that are good.

Repeat this formula in the case of the remaining three and five Jhānas.

Repeat the foregoing [§§ 359, 360] in the case of each of the nineteen remaining “Great Methods”.

[Here ends] the First Path.

2. The Second Path

Which are the states that are good?

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, 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 the contact … the faculty of knowledge made perfect … the balance that arises—these … are states that are good.

[Here ends] the Second Path.

3. The Third Path

Which are the states that are good?

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 Third Stage he has put away the entire residuum of sensual passions and of malice, 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 the contact … the faculty of knowledge made perfect … the balance that arises—these … are states that are good.

[Here ends] the Third Path.

4. The Fourth Path

Which are the states that are good?

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 the Fourth Stage, he has put away absolutely and entirely all passion for Form, all passion for the Formless, all conceit, distraction, 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 the contact … the faculty of knowledge made perfect … the balance that arises—these … are states that are good.

What on that occasion is the faculty of knowledge made perfect (aññindriyaṃ)?

The insight that makes for the realization of those truths that have been realized, comprehended, attained to, discerned, and known—the insight that is understanding, search, research, searching the Truth, etc.

[Continue as in § 292.]

These, or whatever other incorporeal, causally induced states there are on that occasion, these are states that are good.

[Here ends] the Fourth Path.

[Here ends] Thought engaged upon the Higher Ideal.