1. Good in relation to the Universe of Sense

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen, which is (1) accompanied by happiness and associated with knowledge—a thought which is

• of inferior,
• or of medium,
• or of superlative efficacy,

or the dominant influence in which is

• desire,
• or energy,
• or [another] thought,
• or investigation;

or the dominant influence in which is

• desire of inferior,
• of medium,
• or of superlative efficacy;

or the dominant influence in which is

• energy of inferior,
• of medium,
• or of superlative efficacy;

or the dominant influence in which is

• [another] thought of inferior,
• of medium,
• or of superlative efficacy;

or the dominant influence in which is

• investigation of inferior,
• of medium,
• or of superlative efficacy,

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

Which are the states that are good?

When a good thought concerning the sensuous universe has arisen which is (2) accompanied by happiness, associated with knowledge, and prompted by a conscious motive …

or (3) accompanied by happiness, and disconnected with knowledge …

or (4) accompanied by happiness, disconnected with knowledge, and prompted by a conscious motive …

or (5) accompanied by disinterestedness, and associated with knowledge …

or (6) accompanied by disinterestedness, associated with knowledge, and prompted by a conscious motive …

or (7) accompanied by disinterestedness, and disconnected with knowledge …

or (8) accompanied by disinterestedness, disconnected with knowledge, and prompted by a conscious motive—

a thought which is of inferior …

• or of medium …
• or of superlative efficacy …

or the dominant influence in which is

• desire,
• or energy,
• or another thought;

or the dominant influence in which is

• desire of inferior,
• of medium,
• or of superlative efficacy;

or the dominant influence in which is

• energy of inferior,
• of medium,
• or of superlative efficacy;

or the dominant influence in which is

• [another] thought of inferior,
• of medium,
• or of superlative efficacy;

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

2. Good in relation to the Universe of Form

Which are the states that are good?

When, that he may attain to the heavens of Form, he cultivates the way thereto, and, aloof from sensuous appetites, aloof from evil ideas, by earth-wholeness enters into and abides in the First Jhāna (the first rapt meditation) … which is

• of inferior,
• or of medium,
• or of superlative efficacy;

or the dominant influence in which is

• desire,
• or energy,
• or a thought,
• or investigation;

or the dominant influence in which is

• desire … energy … a thought … investigation
• of inferior,
• of medium,
• or of superlative efficacy —

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

Repeat in the case of the other Jhānas, both of (a) and (b).

3. Good in relation to the Formless Universe

Which are the states that are good?

When, that he may attain to the Formless heavens, he cultivates the way thereto, and so, by passing wholly beyond all consciousness of form, by the dying out of the consciousness of sensory reaction, by turning the attention from any consciousness of the manifold, he enters into and abides in that rapt meditation which is accompanied by the consciousness of a sphere of unbounded space—even into the Fourth Jhāna, to gain which all sense of ease must have been put away, etc.—(the rapt meditation) where there is neither ill nor ease, but only the perfect purity that comes of mindfulness and disinterestedness, and which is of

• inferior …
• medium …
• or superlative efficacy …

or the dominant influence in which is

• desire …
• or energy …
• or a thought …
• or investigation …

or the dominant influence in which is

• desire … energy … a thought … investigation
• of inferior …
• medium …
• superlative efficacy —

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

Here follows the three remaining “Jhānas connected with Formless Existence”, each modified by the characteristics enumerated in the foregoing answer. Cf. §§266–268.