Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Collection of Minor Texts

Commentary on the Path of Analytical Knowledge

Introductory Discussion on the Undertaking of the Work

Therein, because it was said "of the analytical knowledges, 'the path,' and distinguished by that name," the status of the Paṭisambhidāmagga as the path of analytical knowledge should first be explained. For there are four analytical knowledges - analytical knowledge of meaning, analytical knowledge of phenomena, analytical knowledge of language, and analytical knowledge of discernment. The path to those analytical knowledges is the means of achievement - thus the Paṭisambhidāmagga; the meaning is the cause of attaining the analytical knowledges. If it be asked: how is this the path to those? Because of bringing about the knowledge of analytical knowledge through the teaching taught by way of classification. For the teaching differentiated by various classifications of phenomena differentiated by various classifications generates the differentiation of the knowledge of analytical knowledge for noble persons who are listeners, and is a condition for the differentiation of the knowledge of analytical knowledge in the future for worldlings. And it was said - "For the teaching by way of classification is conducive to the knowledge of analytical knowledge that discriminates compactness." And this teaching is differentiated by various classifications; therefore its accomplishment as the path of analytical knowledges is established.

Therein, "four" is a delimitation by counting. "Analytical knowledges" means varieties. Because it was said "Knowledge regarding meaning is analytical knowledge of meaning, knowledge regarding phenomena is analytical knowledge of phenomena, knowledge regarding the expression of the language of those phenomena is analytical knowledge of language, knowledge regarding knowledges is analytical knowledge of discernment," they are not varieties of anything else whatsoever, but varieties of knowledge only. Therefore, "four analytical knowledges" means four varieties of knowledge - this is the meaning. The knowledge that has gone into the varieties of meaning, capable of discerning, elucidating, and defining the varieties of meaning, is the analytical knowledge of meaning. The knowledge that has gone into the varieties of phenomena, capable of discerning, elucidating, and defining the varieties of phenomena, is the analytical knowledge of phenomena. The knowledge that has gone into the varieties in the expression of language, capable of discerning, elucidating, and defining the varieties of language, is the analytical knowledge of language. The knowledge that has gone into the varieties of discernment, capable of discerning, elucidating, and defining the varieties of discernment, is the analytical knowledge of discernment.

Therein, "meaning" means, in brief, cause and effect. For because that is approached, attained, and reached by following the cause, therefore it is called "meaning." But in detail, whatever is arisen from conditions, Nibbāna, the meaning of what is said, result, and functional - these five phenomena should be known as "meaning." For one who reviews that meaning, the knowledge that has reached the varieties in that meaning is analytical knowledge of meaning.

"Phenomenon" means, in brief, condition. For because it arranges, sets going, and causes to reach this and that, therefore it is called "phenomenon." But in detail, whatever cause that produces a fruit, the noble path, what is said, wholesome, and unwholesome - these five phenomena should be known as "phenomenon." For one who reviews that phenomenon, the knowledge that has reached the varieties in that phenomenon is analytical knowledge of phenomena. For this very meaning is found in the Abhidhamma -

"Knowledge regarding the expression of the language of those phenomena" means: whatever intrinsic language, unerring conventional expression, there is regarding that meaning and phenomenon, for one who, having made as object that spoken, said, and uttered sound of intrinsic language in its speech, saying, and utterance, reviews it, in that expression of intrinsic language, the knowledge that has reached the varieties thus "this is intrinsic language, this is not intrinsic language," regarding that intrinsic language designated as the language of phenomena, in the Māgadhī language which is the root language of all beings, is analytical knowledge of language. Thus this analytical knowledge of language has become one having sound as object, not one having concept as object. Why? Because, having heard a sound, one knows "this is intrinsic language, this is not intrinsic language." For one who has attained the analytical knowledges, when "phasso" is said, knows "this is intrinsic language," but when "phassā" or "phassa" is said, knows "this is not intrinsic language." The same method applies to feeling and so on as well. But does he know or not know other sounds of nouns, verbs, prefixes, particles, and consonants? To the extent that, having heard a sound, he knows "this is intrinsic language, this is not intrinsic language," to that extent he will know that too. But having rejected that, saying "this is not the function of analytical knowledge," and having said "beings learn language," this was stated - For parents, in the time of childhood, having laid the little children down on a bed or a chair, speaking this and that, perform those various duties; the children define their this and that speech as "by this person this was said, by this person this was said." As time goes on and on, they know the entire language. The mother is a Tamil woman, the father is an Andhaka man. If their child born to them first hears the mother's talk, he will speak the Tamil language. If he first hears the father's talk, he will speak the Andhaka language. But if not hearing the talk of either of them, he will speak the Māgadhī language.

Even one who is born in a great forest without villages, where there is no one speaking, he too, producing speech by his own nature, will speak only the Māgadhī language. In hell, in the animal realm, in the sphere of ghosts, in the human world, in the heavenly world - everywhere the Māgadhī language alone is abundant. Therein, the remaining languages such as the Oṭṭa, Kirāta, Andhaka, Yonaka, Damiḷa languages and so on change. This one alone, the Māgadhī language, reckoned as the expression conforming to truth, the expression of the noble ones, does not change. Even the perfectly Self-awakened One, when setting the three Canons of the Buddha's teaching upon the text, set them upon it only in the Māgadhī language. Why? For thus it is easy to bring out the meaning. For regarding the Buddha's teaching that has been set upon the text in the Māgadhī language, for those who have attained the analytical knowledges, the mere arrival at the path of the ear is the only delay. But at the mere moment of striking the ear, the meaning presents itself by a hundred methods, by a thousand methods. But that which has been set upon the text in another language has to be learnt by beating and beating. But even having learnt much, for a worldling there is no such thing as attainment of analytical knowledge; there is no noble disciple who has not attained the analytical knowledges.

"Knowledge regarding knowledges" means for one who, having made as object the knowledge applicable to all, reviews it, the knowledge that has reached the varieties in that knowledge; or the knowledge that has reached the detail by way of range, function, and so on in those three aforesaid knowledges is the analytical knowledge of discernment.

But these four analytical knowledges should be understood as going into variety in two states and becoming clear by five reasons. In which two states do they go into variety? On the plane of the trainee and on the plane of one beyond training. Therein, the analytical knowledges of the Elder Sāriputta, the Elder Mahāmoggallāna, the Elder Mahākassapa, the Elder Mahākaccāyana, the Elder Mahākoṭṭhita, and thus of the eighty great elders and so on went into variety on the plane of one beyond training; the analytical knowledges of the Elder Ānanda, the householder Citta, the lay follower Dhammika, the householder Upāli, the female lay follower Khujjuttarā, and so on went into variety on the plane of the trainee - thus they go into variety on these two planes.

By which five reasons do they become clear? By achievement, by the Scriptures, by hearing, by interrogation, by former connection. Therein, achievement is the attainment of arahantship. For indeed, for one who has attained arahantship, the analytical knowledges become clear. Learning is the Buddha's teaching. For indeed, for one who learns it, the analytical knowledges become clear. Hearing is hearing the Good Teaching. For indeed, for one who listens to the Teaching attentively, having given attention, the analytical knowledges become clear. Interrogation is the discussion determining obscure terms and meaning terms in the Pāḷi, commentaries, and so on. For indeed, for one who inquires into the meaning in the learnt Pāḷi and so on, the analytical knowledges become clear. Former connection is the pursuit of insight that has reached near to conformity and change-of-lineage, through the state of going and coming back as one who practises spiritual exercise in the Dispensation of former Buddhas. For indeed, for one who has practised former connection, the analytical knowledges become clear. By these five reasons they become clear.

But among these reasons, the Scriptures, hearing, and interrogation - these three are powerful reasons only for variety. Is former connection a powerful condition for achievement, and does it or does it not serve for variety? It does, but not in the same way. For whether the Scriptures, hearing, and interrogation exist formerly or not, without the exploration of activities both formerly and at present through former connection, there are no analytical knowledges whatsoever. But these two together, having supported the analytical knowledges, make them clear. Others say -

Therein, former connection is by the same method as stated. Great learning is skilfulness in those various treatises and spheres of craft. Regional language is skilfulness in a hundred conventional expressions, but with distinction, proficiency in the Māgadhī language. Scripture is the learning of the Buddha's teaching, at least even as much as the Opamma chapter. Interrogation is the asking for the determination of meaning of even a single verse. Achievement is the state of stream-entry or the state of once-returning or the state of non-returning or arahantship. Reliance on teachers is dwelling in the presence of teachers who are abundant in learning and discernment. Success in friends is the obtaining of friends of such a kind.

Therein, Buddhas and Individually Enlightened Ones attain the analytical knowledges in dependence on both former exertion and achievement, while disciples attain them through all of these causes. And for the attainment of the analytical knowledges there is no separate pursuit of meditation subject development; but for trainees, the attainment of the analytical knowledges occurs at the conclusion of the deliverance of trainee fruition, and for those beyond training, at the conclusion of the deliverance of the fruition of one beyond training. For just as the ten powers for the Tathāgatas, so for the noble ones the analytical knowledges succeed through the noble fruitions alone. The path of these four analytical knowledges is the Paṭisambhidāmagga; the Paṭisambhidāmagga itself as a treatise is the Paṭisambhidāmaggappakaraṇa; a treatise is that wherein profound meanings divided into many distinctions are produced and expressed by way of method.

That very Paṭisambhidāmaggappakaraṇa - accomplished in meaning, accomplished in phrasing, profound, of profound meaning, illuminating the supramundane, connected with emptiness, accomplishing the distinction of the fruit of practice, warding off what is opposed to practice, being a mine of the jewel of excellent knowledge for meditators, being the cause of the distinction and grace of Dhamma talks for Dhamma preachers, for the purpose of generating comfort for those fearful of the round of rebirths by showing the escape from suffering and the means thereto, and for the purpose of destroying what is opposed to that, and for the purpose of generating satisfaction in the hearts of good people by the elucidation of the meaning of many profound discourse passages - was spoken by the Venerable Elder Sāriputta, the General of the Teaching of the King of the Dhamma, who was like the Teacher, compassionate towards the world, who wished for the unceasing blazing for five thousand years of the great lamp of the Good Teaching that had been kindled for the purpose of dispelling the darkness of defilements gone into the hearts of those people accessible to instruction, by the Tathāgata, the Worthy One, the Perfectly Self-awakened One - whose great lamp of omniscient knowledge was unobstructed everywhere - with a heart softened by the affection of great compassion extended to all people, by sprinkling with the oil of unfolding that intention; and having heard it, the Venerable Ānanda established it in the rehearsal just as he had heard it at the time of the First Great Communal Recitation.

That very text, among the three Canons - the Canon of Monastic Discipline, the Canon of Discourses, and the Canon of the Higher Teaching - is included in the Canon of Discourses. Among the five great Collections - the Long Collection, the Middle Collection, the Connected Collection, the Numerical Collection, and the Minor Collection - it is included in the great Minor Collection. Among the nine factors of the Teacher's Instruction - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, and catechism - it is included in the twofold classification of the mixed prose and verse factor and the explanation factor, according to their origination.

Among the two thousand aggregates of the Teaching received from monks, out of the eighty-four thousand aggregates of the Teaching acknowledged by the Elder Treasurer of the Teaching who was placed as foremost in five states, it is a classification of many hundreds of aggregates of the Teaching. It has three chapters - the Great Chapter, the Middle Chapter, and the Minor Chapter. Having made ten decads in each chapter, there are thirty treatises beginning with the Treatise on Knowledge and ending with the Treatise on the Matrix. Thus we shall make a progressive explanation of the meaning of the terms not previously explained of this Paṭisambhidāmaggappakaraṇa that has been defined in many ways. For this treatise should be carefully recited and explained by one who recites and explains it both in text and in meaning, and should also be carefully learnt and retained by one who learns it. For what reason? Because of the profundity of this treatise, for the welfare of the world, and for the purpose of its long endurance in the world.

For by "straight view," the knowledge reckoned as right view is stated. Therefore too the Treatise on Knowledge was spoken first.

For since, when right view, which is the forerunner, is accomplished, one will know the state of wrong view even of those with wrong views, the treatise on knowledge was spoken from the beginning in order to first cleanse the knowledge termed right view.

Because, having set aside views about the past and the future, only knowledge was spoken of, the treatise on knowledge was spoken from the beginning.

Because, having set aside the doctrines of the various ascetics, brahmins, and adherents of other views, the noble eightfold path was taught, and because in the eightfold path the knowledge termed right view is predominant, the treatise on knowledge was spoken from the beginning.

In accordance with many discourse passages, making knowledge based on learning the starting point, the treatise on knowledge was spoken from the beginning in order.

Now this treatise on knowledge stands in two parts by way of synopsis and analytic explanation. In the synopsis, by the method beginning with "wisdom in giving ear is knowledge based on learning," seventy-three knowledges were set forth by way of the matrix. In the analytic explanation, "How is wisdom in giving ear knowledge based on learning? 'These phenomena are to be directly known' - this is giving ear; the understanding of that is wisdom, knowledge based on learning" - by the method beginning thus, those very same seventy-three knowledges were expounded by way of detail.

The treatise on the commencement of the work is finished.

(1) The Great Chapter

1.

Treatise on Knowledge

Commentary on the Matrix

1. Therein, in the synopsis first, in "wisdom in giving ear is knowledge based on learning," here the word "sota" has a variety of many meanings. Thus he -

For in "ear sense base, ear-element, ear-faculty" and so on, this word "sota" is seen in the sense of the physical ear. In "having heard a sound with the ear" and so on, in the sense of ear-consciousness. In "with the divine ear-element" and so on, in the sense of the ear of knowledge. "Whatever streams there are in the world" means whatever streams have been praised, extolled, declared, taught, made known, established, opened up, analysed, elucidated, proclaimed by me. That is: The stream of craving, the stream of wrong view, the stream of mental defilements, the stream of misconduct, the stream of ignorance - in such passages, in the five phenomena beginning with craving. In "the Blessed One saw a great log of wood being carried along by the stream of the river Ganges" and so on, in the sense of a stream of water. In "This, friend, is a designation for the noble eightfold path, that is to say, the stream" and so on, in the sense of the noble path. In "And he understands a person's stream of consciousness, uninterrupted in both worlds, established in this world and established in the world beyond" and so on, in the sense of the continuity of consciousness. But here it should be seen in the sense of the physical ear. By that ear, as a cause or as an instrument, it is attended to, it is fixed upon, it is applied - thus "giving ear." What is that? Learning. And learning, just as in "he is very learned, remembering what has been learnt, having great accumulation of learning" and so on, is the class of phenomena cognised and attended to by following the ear-door; that is here called "giving ear." The wisdom that operates in that learning termed giving ear is "wisdom in giving ear." And "wisdom" is wisdom in the sense of manifestation, which is reckoned as making this and that meaning obvious, or it is also wisdom because it knows phenomena in this and that manner such as impermanence and so on.

In "knowledge based on learning," here the word "suta," both with prefix and without prefix -

For thus indeed, in "senāya pasuto" and so on, the meaning is "going." In "Sutadhammassa passato" and so on, the meaning is "of one whose teaching is renowned." In "avassutā avassutassa purisapuggalassā" and so on, the meaning is "soiled, of one who is soiled." In "ye jhānapasutā dhīrā" and so on, the meaning is "engaged in." In "Tumhehi puññaṃ pasutaṃ anappaka" and so on, the meaning is "accumulated." In "seen, heard, sensed, cognised" and so on, the meaning is "sound." In "he is very learned, remembering what has been learnt, having great accumulation of learning" and so on, the meaning is "one who retains what is cognised by following the ear-door." Here, however, its meaning is "cognised and considered by following the ear-door." "Knowledge based on learning" means whatever wisdom operates at the very first and again and again, having taken as object, referring to, this learning, this cognised and attended to Good Teaching - that is called "knowledge based on learning"; the meaning is "knowledge based on learning." And "sutamaye" is a nominative case form here, just as in "na hevaṃ vattabbe." "Vanappagumbe yathā phussitagge." In "natthi attakāre natthi parakāre natthi purisakāre" and so on, it is a nominative case form; so too it should be seen here. Therefore it was said - "The meaning is 'knowledge based on learning.'"

Or, the mass of phenomena beginning with contact, produced by learning, is based on learning; the knowledge that occurs in and is associated with that mass of phenomena based on learning is knowledge based on learning. It knows phenomena by way of their intrinsic nature and common characteristics - thus it is knowledge. It should be understood that this very knowledge was first stated in an unspecified manner as "wisdom" by way of a synonymous expression for the purpose of revealing the intention, and afterwards was specified and stated as "knowledge," which is what was intended. Knowledge has the characteristic of penetrating the intrinsic nature, or the characteristic of unerring penetration, like the penetration of an arrow shot by a skilled archer; its function is illuminating the domain, like a lamp; its manifestation is absence of confusion, like a good guide gone to a forest. From the statement "A concentrated monk, monks, understands as it really is," its proximate cause is concentration. Regarding the characteristic and so on, it should be understood that the intrinsic nature or the similarity is called the characteristic; the function or the achievement is called the function; the mode of presentation or the result is called the manifestation; and the proximate cause is called the proximate cause.

2. "Wisdom in restraint after hearing" means:

"One is endowed with this Pātimokkha restraint, fully endowed, approached, fully approached, attained, accomplished, possessed of it" - thus has come the Pātimokkha restraint. "Having seen a form with the eye, one is not one who grasps at signs, nor one who grasps at features. Since, if one were to dwell with the eye-faculty unrestrained, covetousness, displeasure, and evil unwholesome mental states would flow in upon one, one proceeds to restrain it, one guards the eye-faculty, one commits to restraint of the eye-faculty" - by the method beginning with this, there has come the restraint by mindfulness.

Thus has come the restraint by knowledge. "And what, monks, are the mental corruptions to be abandoned by using? Here, monks, a monk, having reflected wisely, uses the robe" - by the method beginning with this, there has come the restraint by using requisites, and that too is included in the restraint by knowledge itself. "One is patient with cold and heat, with hunger and thirst, with the contact of gadflies, mosquitoes, wind, sun, and serpents, with ill-spoken and ill-expressed ways of speech; one is by nature one who endures arisen bodily feelings that are painful, sharp, rough, severe, disagreeable, unpleasant, and life-threatening" - thus has come the restraint by patience. "One does not accept an arisen sensual thought, one abandons it, dispels it, puts an end to it, brings it to obliteration" - by the method beginning with this, there has come the restraint by energy. "Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood" - thus has come the restraint by purification of livelihood, and that too is included in the restraint by energy itself. Among those seven restraints, the four restraints termed Pātimokkha restraint, sense-faculty restraint, purification of livelihood, and using of requisites are intended here, and among those, especially the Pātimokkha restraint. And all this restraint is called "restraint" because of the restraining of bodily misconduct and so on that are respectively to be restrained. In the knowledge based on learning, the wisdom that operates in and is associated with that restraint, for one who, having heard the teaching that was stated, exercises restraint and practises restraint - that is stated as "wisdom in restraint after hearing." Or alternatively, since the word "having heard" can occur in the sense of cause, the meaning is also: wisdom in restraint by reason of having heard.

"Knowledge based on morality" - here "morality" means morality in the meaning of composing. What is this composing? It is either composure - the meaning is the state of not being scattered by way of good conduct of bodily action and so on. Or it is a receptacle - the meaning is the state of being a support by way of being the foundation for wholesome mental states. For indeed those who are skilled in the characteristics of words accept precisely this twofold meaning here. But others explain: "Morality is so called in the meaning of repeated practice, in the meaning of good conduct, in the meaning of composing, in the meaning of being the head, in the meaning of coolness, and in the meaning of auspiciousness."

For just as the characteristic of the visible form sense base, even though divided in many ways by the division into blue, yellow, and so on, is being manifest, because even though divided by the division into blue and so on, it does not go beyond the state of being manifest; so too, even though morality is divided in many ways by the division into volition and so on, that very composing which has been stated by way of the composure of bodily action and so on, and by way of being the foundation for wholesome mental states - that itself is the characteristic, because even though divided by the division into volition and so on, it does not go beyond the state of composure and foundation. Now, of this which has such a characteristic -

Therefore, this morality should be known as having the function of destroying immorality in the sense of function, and the function of blamelessness in the sense of achievement.

This morality has the manifestation of purity as stated thus "bodily purity, verbal purity, mental purity"; it manifests as purity, it comes to the state of being apprehended. But shame and moral fear have been described by the wise as its proximate cause; the meaning is the near cause. For when shame and moral fear are present, morality both arises and endures; when they are absent, it neither arises nor endures - knowledge accompanied by and associated with morality of such a kind is knowledge based on morality. Or, morality itself as produced is based on morality; knowledge associated with that which is based on morality. Reviewing of the danger in non-restraint, reviewing of the benefit in restraint, reviewing of the purity of restraint, and reviewing of the defilement and cleansing of restraint are all included by knowledge based on morality itself.

3. "Wisdom in concentrating after having restrained" means the wisdom that operates in and is associated with that concentrating, for one who, having restrained by the morality-restraint stated in the knowledge based on morality, having made restraint, having established upon morality, concentrates and produces unified focus of mind by way of access and absorption. Evenly and rightly placing, establishing - thus "concentrating"; this is a synonymous expression for concentration.

"Knowledge based on the development of concentration" - here, wholesome unified focus of mind is concentration. In what sense is it concentration? Concentration in the sense of composing. What is this composing? It is the even and right placing, the establishing of consciousness and mental factors upon a single object - this is what is said. Therefore, whatever mental state by whose power consciousness and mental factors, not being distracted and not being scattered, remain evenly and rightly upon a single object - this should be understood as composing. Now of that concentration -

"It is developed, it is increased" - thus "development"; concentration itself is development - thus "development of concentration"; or the development, the increase of concentration is development of concentration. By the expression "development of concentration" it excludes other development. As before, by way of access and absorption, knowledge based on the development of concentration.

4. "Wisdom in discernment of conditions": here, "dependent on it the result goes" - thus it is a condition (paccaya). "Dependent on" means not without it, not rejecting it - this is the meaning. "Goes" means arises and also proceeds - this is the meaning. Furthermore, the meaning of condition is that of being helpful; because that condition is of many kinds, wisdom in the discernment and determination of conditions is wisdom in discernment of conditions.

"Knowledge of the stability of phenomena": here, the word "dhamma" is seen in the senses of intrinsic nature, wisdom, merit, concept, offence, the Scriptures, soulless, change, quality, condition, conditionally arisen, and so on. For this is seen in the sense of intrinsic nature in such passages as "Wholesome mental states, unwholesome mental states, indeterminate mental states" and so on.

In such passages and so on, it is used in the sense of wisdom.

In such passages and so on, it is used in the sense of merit. In such passages as "Concepts of description, concepts of language, concepts of designation" and so on, it is used in the sense of concept. In such passages as "Offences involving expulsion, offences entailing initial and subsequent meetings of the Community" and so on, it is used in the sense of offence. In such passages as "Here a monk knows the Teaching - discourse, mixed prose and verse, explanation" and so on, it is used in the sense of the Scriptures. "Now at that time there are mental states. He dwells observing mental phenomena in mental phenomena" - in such passages and so on, it is used in the sense of soulless. In such passages as "Subject to birth, subject to ageing, subject to death" and so on, it is used in the sense of change. In such passages as "Of the six qualities of a Buddha" and so on, it is used in the sense of quality. In such passages as "Knowledge regarding the cause is analytical knowledge of phenomena" and so on, it is used in the sense of condition. In such passages as "That element still stands - the principle of the causal relationship of phenomena, the cosmic law of phenomena" and so on, it is used in the sense of conditionally arisen. That same word here too should be seen in the sense of conditionally arisen. But as regards meaning, they are called "phenomena" (dhammā) as appropriate: either because they bear their own intrinsic nature, or because they are borne by conditions, or because they bear their own result, or because they sustain one who fulfils them so that one does not fall into the realms of misery, or because they bear their own individual characteristics, or because they are ascertained by the mind. But here, "phenomena" means they are borne by their own conditions; "the stability of phenomena" (dhammaṭṭhiti) means that by which conditionally arisen phenomena stand, arise, and proceed - this is a designation for the phenomena that are conditions. Knowledge regarding that stability of phenomena is knowledge of the stability of phenomena. For this knowledge of the stability of phenomena arises as the method of discernment of conditions for those mentality-materiality, for one who, with the concentration stated in the knowledge based on the development of concentration, with a concentrated mind, having undertaken exertion for the purpose of knowledge and vision as it really is, has determined mentality-materiality. If one asks: without saying "knowledge of the determination of mentality-materiality," why was it said "knowledge of the stability of phenomena"? Because the discernment of the conditionally arisen is accomplished by the very discernment of conditions. For when the conditionally arisen has not been discerned, the discernment of conditions cannot be done. Therefore, it should be understood that by the very taking up of knowledge of the stability of phenomena, the knowledge of the determination of mentality-materiality, which is its cause and was previously accomplished, is already stated. If one asks: why was it not said "wisdom in discernment of conditions after having concentrated," as with the second and third knowledges? Because of the yoked-together nature of serenity and insight.

For thus it has been said. Therefore, it should be understood that "wisdom in discernment of conditions is knowledge of the stability of phenomena" was said thus for the purpose of indicating that, without relinquishing concentration, having made concentration and knowledge yoked together, one should arouse zeal up to the noble path.

5. "Wisdom in defining phenomena past, future, and present by summarising": here, having reached their own intrinsic nature, or the moment of arising and so on, they have gone beyond, passed beyond - thus "past"; those that have neither come nor arrived at either of those two - thus "future"; dependent on this and that cause, having fallen forth, gone, proceeded above the arising and so on - thus "present." Among the present as period, continuity, and moment, the present as continuity is intended here. Wisdom in defining, determining, and establishing those past, future, and present phenomena of the five aggregates by summarising under the characteristic of each aggregate, having made them into a heap by way of groups.

"Knowledge of exploration" means knowledge in rightly touching, stroking, and seeing; the meaning is knowledge of group exploration. For this, for one established in the knowledge of the stability of phenomena in the discernment of conditions for mentality-materiality, immediately after the knowledge of defining mentality-materiality, by means of the exploration stated by the method beginning with "whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near - he defines all that materiality as impermanent: this is one exploration; he defines it as suffering: this is one exploration; he defines it as non-self: this is one exploration" - having applied the three characteristics to each aggregate previously defined, the knowledge of group exploration arises for one seeing with insight as impermanent, as suffering, as non-self.

6. "Wisdom in the observation of change of present phenomena" means wisdom in the seeing of change, the seeing of dissolution, of the phenomena of the five aggregates internally that are present by way of continuity. Because, even having taken the rise as "these phenomena, having arisen, are destroyed," it establishes the mind upon the dissolution itself, therefore it should be known that even though the rise is not stated, it is as if stated. Or, because of the accomplishment of the seeing of rise by the seeing of present phenomena, the rise is as if stated. For indeed, without rise, the state of having arisen of phenomena is not accomplished; therefore, it should be known that even though "wisdom in the observation of arising and change of present phenomena" is not stated, it is as if stated. And because it is defined as "knowledge of the observation of rise and fall," the seeing of rise is indeed accomplished - thus, having gone beyond the knowledge of exploration stated immediately before, having discerned the rise and fall that has become obvious in that very exploration, the knowledge of the observation of rise and fall arises for one who begins the observation of rise and fall for the purpose of making a delimitation of activities. For that is called "observation of rise and fall" because of the observation of rise and fall.

7. "Having reflected on the object" means having reflected on, having known, having seen the object beginning with the aggregate of material body from the standpoint of dissolution. "Wisdom in the observation of dissolution is knowledge of insight" means whatever wisdom there is in the observation of dissolution of the knowledge that has arisen having reflected on that object from the standpoint of dissolution, that is said to be "knowledge of insight." And "insight" means diverse seeing is insight. "Ārammaṇapaṭisaṅkhā" is also a reading. Its meaning is - reflection on the object, knowing, seeing - by the method already stated, reflection on the object is said to be "wisdom in the observation of dissolution is knowledge of insight." But since insight reaches its peak only through the observation of dissolution, therefore, having distinguished, this alone is said to be "knowledge of insight." Since the knowledge and vision of what is the path and what is not the path arises for one established in the observation of rise and fall, therefore, when that is accomplished, that too is accomplished - it should be understood that without stating that, the knowledge that is the peak of insight is said with reference to the observation of dissolution alone. Through the observation of rise and fall, for one whose rise and fall has been well seen, when the well-defined activities are presenting themselves rapidly, rapidly, when knowledge is sharp and proceeding, having abandoned the rise, mindfulness becomes settled only upon the dissolution; for one who sees thus "having arisen thus, activities named thus are destroyed" - at this point the knowledge of the observation of dissolution arises.

8. "Wisdom in the establishing of fear" means wisdom in the establishing as fear of arising, occurrence, sign, accumulation, and conception - in the approaching and grasping by way of being fearful due to the connection with oppression. This is the meaning. "It establishes as fear" - the establishing of fear is the object; in that establishing of fear. Or, "it stands close as fear" - the establishing of fear is wisdom; that is called "establishing of fear."

"Knowledge of danger" is merely a locative expression. Because it was said "Wisdom in the establishing of fear, knowledge of danger, and disenchantment - these phenomena are one in meaning, only different in phrasing," even though spoken of as if one, by the distinction of conditions, just like the desire for deliverance and so on, it is only threefold. Therefore, when the establishing of fear and the observation of danger are accomplished, the observation of disenchantment is accomplished - having made it thus, it should be understood that even though not stated, it is as if stated.

For one cultivating, developing, and making much of the observation of dissolution, which has the dissolution of all activities as its object, the various activities in the three existences, four modes of generation, five destinations, seven stations of consciousness, and nine abodes of beings present themselves as great fear, like lions, tigers, panthers, bears, hyaenas, demons, goblins, fierce bulls, fierce dogs, maddened fierce elephants, terrible venomous snakes, thunderbolts, lightning, cemeteries, battlefields, blazing charcoal pits, and so on, for a timid man who wishes to live happily. For one who sees thus "past activities have ceased, present ones are ceasing, future ones too will cease just so" - at this point the knowledge of the establishing of fear arises. For him cultivating, developing, and making much of that knowledge of the establishing of fear, in all existences, modes of generation, destinations, stations of consciousness, and abodes of beings, neither shelter nor rock cell nor destination nor refuge appears; among the activities included in all existences, modes of generation, destinations, stations of consciousness, and dwelling places, there is neither aspiration for nor adherence to even a single activity; the three existences are like charcoal pits full of glowing embers, the four primary elements are like venomous snakes of deadly venom, the five aggregates are like murderers with raised swords, the six internal sense bases are like an empty village, the six external sense bases are like village-sacking thieves, the seven stations of consciousness and the nine abodes of beings are like being blazing, in flames, and aglow with the eleven fires, and all activities, having become without gratification, without flavour, a great heap of danger, like boils, like diseases, like darts, like misery, like afflictions, present themselves; for a timid man who wishes to live happily, like a jungle thicket with fierce beasts though established in a delightful appearance, like a cave with leopards, like water with crocodile-demons, like enemies with raised swords, like food with poison, like a road with thieves, like a house ablaze, like a battlefield with a deployed army. For just as that man, having come upon those jungle thickets with fierce beasts and so on, frightened, agitated, with hair standing on end, sees only danger all around, just so that practitioner of meditation, when all activities have presented themselves as fear through the observation of dissolution, sees only what is without flavour, without gratification, only danger all around. For one seeing thus, the knowledge of the observation of danger arises.

He, thus seeing all activities as danger, becomes disenchanted with, feels discontent towards, and does not delight in the activities with their varieties included in all existences, modes of generation, destinations, stations of consciousness, and abodes of beings. Just as a golden royal swan delighting at the foot of Mount Cittakūṭa does not delight in an impure pit at the entrance of an outcast village, but delights only in the seven great lakes, just so this royal swan of a practitioner, in the activities with their varieties whose danger has been well seen, does not delight, but through delight in meditation and being endowed with devotion to meditation, delights only in the seven observations. And just as a lion, the king of beasts, even when placed in a golden cage, does not delight, but delights only in the Himalayas extending three thousand yojanas, just so this lion of a practitioner does not delight even in the threefold fortunate existence, but delights only in the three observations. And just as the all-white, seven-supported, possessing supernormal power, sky-going king of elephants Chaddanta does not delight in the middle of a city, but delights only in the Chaddanta lake in the Himalayas, just so this excellent elephant of a practitioner does not delight even in everything that is subject to activities, but delights only in the state of peace declared by the method beginning with "non-arising is security," and his mind is inclined, sloping, and inclining towards that. By this much, the knowledge of the observation of disenchantment has arisen for him.

9. "Wisdom in the desire for deliverance, reflection, and remaining steady is knowledge of equanimity towards activities": one who desires to release, to let go, who craves, who wishes - thus "one desiring to release"; the state of one desiring to release is the desire for deliverance. "Reflection" means one who examines - thus "reflection"; or consideration is reflection. "Remains steady" means one who looks on with equanimity - thus "remaining steady"; or the act of remaining steady is remaining steady. The desire for deliverance and that reflection and remaining steady - thus "the desire for deliverance, reflection, and remaining steady." Thus, in the preliminary stage, for one who has become disenchanted through the knowledge of disenchantment, the desire to relinquish arising and so on is the desire for deliverance. In the middle, consideration for the purpose of accomplishing the means of release is reflection. At the end, after releasing, looking on with equanimity is remaining steady. Thus, wisdom of three kinds by the distinction of conditions is knowledge of equanimity towards activities. But it should be understood that by one wishing to express the equanimity towards activities of the three wisdoms divided by the distinction of conditions, termed the desire for deliverance, reflection, and remaining steady, the plural was used as "wisdom" and "equanimity towards activities"; and because of the unity of what is divided by the distinction of conditions, the singular was used as "knowledge." And it was said - "The desire for deliverance, reflective observation, and equanimity towards activities - these phenomena are one in meaning, only different in phrasing." Some, however, say "the plural 'equanimity towards activities' is because of the multiplicity of equanimity towards activities by way of serenity and insight." And "equanimity towards activities" should be understood as functional equanimity. But by the distinction of conditions, for one becoming disenchanted and wearied through that knowledge of disenchantment, the mind does not cling, does not stick, is not bound to the activities with their varieties included in all existences, modes of generation, destinations, stations of consciousness, and abodes of beings; it desires to release, desires to discard all that pertains to activities.

Or just as a fish gone inside a net, a frog gone into a snake's mouth, a jungle fowl thrown into a cage, a deer caught in a firm snare, a snake gone into a snake-charmer's hand, an elephant plunged into a great mire, a serpent king gone into a supaṇṇa's mouth, the moon entered into Rāhu's mouth, a man surrounded by enemies - these and others desire to be freed from here and there, desire to escape; just so the mind of that practitioner desires to be freed from all that pertains to activities, desires to escape. For when it is stated thus, the reading "the desire for liberation of one desiring to be freed" is fitting. And this being so, in such passages as "the desire for deliverance regarding arising," it would have to be said "the desire for liberation from arising" and so on; therefore the former meaning alone is more fitting. Then, for him who is free from attachment to all activities, the knowledge of the desire for deliverance regarding all that pertains to activities arises. He, thus desiring to release the activities with their varieties included in all existences, modes of generation, destinations, stations of consciousness, and abodes of beings, for the purpose of accomplishing the means of release, again applies the three characteristics to those very activities by means of the knowledge of reflective observation and sees with insight. For thus, for one seeing with insight, the knowledge of reflection regarding the sign arises by way of impermanence, the knowledge of reflection regarding occurrence arises by way of suffering, the knowledge of reflection regarding both the sign and occurrence arises by way of non-self. He, having seen through the knowledge of reflective observation that "all activities are empty," having applied the three characteristics and discerning the activities, having abandoned both fear and delight, like a man who, having seen a fault in his wife, has dismissed his wife - towards that wife's activities he becomes indifferent, neutral; he does not grasp as "I" or "mine." For one knowing thus, seeing thus, the mind draws back from the three existences, shrinks away, turns away, does not extend. Just as on a slightly sloping lotus leaf, drops of water draw back, shrink away, turn away, do not spread out. Or just as a cock's feather or a strip of sinew thrown into a fire draws back, shrinks away, turns away, does not extend; so his mind draws back from the three existences, shrinks away, turns away, does not extend; equanimity becomes established. Thus the knowledge of equanimity towards activities has arisen for him. It should be understood that together with this knowledge of equanimity towards activities, the conformity knowledge, which above accomplishes the change-of-lineage knowledge, even though not stated by the preceding and following knowledges, is as if stated. For it was said by the Blessed One -

And it was said by the General of the Teaching -

And this was said by the Blessed One in the Paṭṭhāna -

For him practising, developing, and cultivating that knowledge of equanimity towards activities, the faith of decision becomes stronger, energy is well aroused, mindfulness is well established, consciousness is well concentrated, and the knowledge of equanimity towards activities proceeds more sharply. For him, having meditated on the activities as "impermanent" or "suffering" or "non-self" with equanimity towards activities, thinking "Now the path will arise," it descends into the life-continuum. Immediately after the life-continuum, making the activities its object as "impermanent" or "suffering" or "non-self" in the very manner done by equanimity towards activities, the mind-door adverting consciousness arises. Immediately after that, having made the activities its object in just that way, two, three, or four impulsion consciousnesses arise. The knowledge associated with that is conformity knowledge. For that is in accordance with the preceding eight insight knowledges by way of the sameness of function, and is in accordance with the thirty-seven qualities conducive to enlightenment to be attained above. Just as a righteous king, seated at the place of judgement, having heard the judgement of the eight judges, having abandoned going to bias, having become neutral, giving thanks saying "May it be so," is in accordance with their judgement and with the ancient duty of a king. Therein, conformity knowledge is like the king, the eight insight knowledges are like the eight judges, the thirty-seven qualities conducive to enlightenment are like the ancient duty of a king; just as the king, giving thanks saying "May it be so," is in accordance with the judgement of the judges and with the duty of a king, just so this is in accordance with the eight insight knowledges arising referring to the activities by way of impermanence and so on, by way of the sameness of function, and with the thirty-seven qualities conducive to enlightenment to be attained above. Therefore it is called conformity knowledge.

10. "Wisdom in emergence and turning away from the external is change-of-lineage knowledge" - here "external" means the sign of activities. For that is said to be "external" with reference to the unwholesome aggregates in the internal continuity of consciousness. Therefore, "emergence" means having departed from the external sign of activities, it stands above; "turning away" means it turns back, turns around, and becomes with face turned away; and that emergence and that turning away together constitute "emergence and turning away." Therefore he said -

It is change-of-lineage because of overcoming the lineage of worldlings and because of developing the lineage of noble ones. For this, for one whose consciousness shrinks away from all activities like water from a lotus leaf through the conformity knowledges, at the end of the repetition of conformity knowledge, it arises making the signless Nibbāna its object, transcending the lineage of worldlings, the term of worldlings, and the plane of worldlings, entering the lineage of noble ones, the term of noble ones, and the plane of noble ones, being the first adverting, the first reflective attention, and the first attentiveness to the Nibbāna object, accomplishing the condition-state for the path by six modes - by way of proximity, contiguity, repetition, decisive support, absence, and disappearance - having reached the summit, being the crown of insight, not turning back again.

11. "Wisdom in emergence and turning away from both is knowledge of the path" - here "from both" means from both sides, or it is said to mean from a dyad. Because of utterly cutting off mental defilements, and because of making Nibbāna the object of both the mental defilements and the aggregates that follow them, it emerges and turns away externally from all signs of activities - thus it is wisdom in emergence and turning away from both. Therefore he said -

"Knowledge of the path" - it seeks Nibbāna, it looks at it; or it is sought, it is searched for by those who desire Nibbāna; or it goes killing mental defilements, it proceeds - thus it is a path; knowledge in that path. The singular is used by taking the class. For that path knowledge arises immediately after change-of-lineage knowledge, making Nibbāna its object, utterly cutting off without remainder the mental defilements to be killed by itself, drying up the ocean of suffering of the round of rebirths without discernible beginning, closing all doors to the realms of misery, bringing about the presence of the seven noble treasures, abandoning the eightfold wrong path, appeasing all enmities and fears, leading to the state of a legitimate son of the Perfectly Self-awakened One, and obtaining many other hundreds of benefits.

12. "Wisdom in the cessation of exertion is knowledge of fruition" - here "exertion" means great exertion, the exertion of emergence from both sides through path development for the realisation of fruition; the calming, the completion of that exertion is the cessation of exertion. What is that? The conclusion of the function of the four paths. The wisdom that operates in fruition, having as its cause that cessation of exertion, is wisdom in the cessation of exertion. It bears fruit, it ripens - thus it is fruition; the knowledge associated with that in that fruition. For immediately after each path knowledge, three or two or one fruition consciousnesses arise that are the resultant of that very path and have Nibbāna as object. Precisely because supramundane wholesome states have immediate result, it is said "they call concentration the immediate result of another" and "the slow one reaches the immediate result for the elimination of mental corruptions" and so on. For one who has two conformity moments, the third is change-of-lineage, the fourth is the path consciousness, and there are three fruition consciousnesses. For one who has three conformity moments, the fourth is change-of-lineage, the fifth is the path consciousness, and there are two fruition consciousnesses. For one who has four conformity moments, the fifth is change-of-lineage, the sixth is the path consciousness, and there is one fruition consciousness. This is fruition in the path process. But fruition at a later time, arising by way of attainment, and that arising for one emerging from cessation, is included by this very same.

13. "Wisdom in observing the cut-off path" means wisdom in subsequently seeing each impurity that has been utterly cut off by each noble path. "Knowledge of liberation" means knowledge of liberation. And "liberation" means consciousness that is liberated from impurities and pure, or the state of being liberated. The knowing of that liberation is the knowledge - knowledge of liberation. One who reviews the continuity of consciousness liberated from mental defilements and the state of being liberated from mental defilements does not review without reference to mental defilements - by this, the reviewing of abandoned mental defilements is stated. For "when liberated, there is the knowledge: 'Liberated'" was said with reference to this very thing. But the reviewing of remaining mental defilements, even though not stated, should be taken as stated by this very statement. And it was said -

Or, because there is no reviewing of remaining mental defilements for the Worthy One, it should be understood that only the reviewing of abandoned mental defilements, which is obtained by the four noble ones, is stated.

14. "Wisdom in seeing the state that has arisen then" means wisdom - the seeing, the looking at, the understanding - of the path and fruition states and the four truths states that have arisen then at the moment of the path and at the moment of fruition, that have come together by way of attainment and by way of penetration, that have been reached, that are endowed with. "Knowledge in reviewing" means knowledge that is the seeing and knowing exceedingly, having turned back. And by this pair of knowledges, the reviewing knowledges are stated. For the stream-enterer, in the path process, at the end of the fruition of stream-entry, consciousness descends into the life-continuum; thereupon, having interrupted the life-continuum, the mind-door adverting consciousness arises for the purpose of path-review; when that has ceased, in succession there are seven path-review impulsions. Again, having descended into the life-continuum, in the very same manner, the adverting and so on arise for the purpose of reviewing the fruition and so on. Through the arising of which, he reviews the path, reviews the fruition, reviews the abandoned mental defilements, reviews the remaining mental defilements, reviews Nibbāna. For he reviews the path thus: "By this path indeed have I come." Thereupon he reviews the fruition thus: "This benefit has been obtained by me." Thereupon he reviews the abandoned mental defilements thus: "These mental defilements of mine have been abandoned." Thereupon he reviews the mental defilements to be killed by the higher paths thus: "These mental defilements of mine are remaining." At the end he reviews the Deathless, Nibbāna, thus: "This state has been attained by me by way of object." Thus for the stream-enterer noble disciple there are five reviewings. And just as for the stream-enterer, so also for the once-returner and the non-returner. But for the Worthy One there is no reviewing of remaining mental defilements, so there are only four reviewings. Thus in all there are nineteen reviewing knowledges. And this is the superior reckoning only. The reviewing of abandoned and remaining mental defilements may or may not occur for trainees. For due to the very absence of that, Mahānāma the Sakyan asked the Blessed One: "What mental state indeed has not been abandoned internally by me, because of which at times states of greed remain obsessing my mind?" and so on.

Here, for the purpose of making clear the eleven knowledges beginning with the knowledge of the stability of phenomena, this simile should be known - Just as a man, thinking "I shall catch fish," having taken a fish trap, having lowered it into suitable water, having lowered his hand through the mouth of the trap, having firmly grasped a black snake by the neck under the water with the perception of a fish, pleased thinking "A great fish indeed has been caught by me," having lifted it up and looking, having recognised "A snake!" by seeing the three auspicious marks, frightened, having seen the danger, disenchanted with the grasping, having become desirous of releasing it, making the means of releasing, having unwound his hand beginning from the tip of the thumb, having raised his arm, having whirled it two or three times above his head, having made the snake weak, having let it go saying "Go, you wicked snake!" having quickly ascended to dry ground and standing right there, glad, he would look at the path by which he had come, thinking "From the mouth of a great snake indeed, friends, I am freed!"

Therein, just as that man's satisfaction at having firmly grasped the black snake with the perception of a fish, so is this practitioner's satisfaction as an ignorant worldling from the beginning, having firmly grasped with views and craving as "I" and "mine" the fivefold aggregate that is frightening by way of impermanence and so on, with the perception of permanence and so on; just as his taking the snake out from the mouth of the trap and having seen the three auspicious marks, perceiving "A snake!" so is the defining of it as "impermanent, suffering, non-self," having made the separation of compactness through the discernment of mentality-materiality with its conditions, and having seen the three characteristics beginning with impermanence of the fivefold aggregate through the knowledges of group exploration and so on; just as his being frightened, so is this one's knowledge of the appearance as fear; just as seeing danger in the snake, so is the knowledge of the observation of danger; just as becoming disenchanted with the grasping of the snake, so is the knowledge of the observation of disenchantment; just as the desire to release the snake, so is the knowledge of desire for deliverance; just as making the means of releasing, so is the knowledge of reflective observation; just as having whirled the snake and made it weak, bringing it to the state of being unable to turn back and bite, so is the bringing to the state of being unable to present themselves again in the mode of permanence, happiness, and self, having whirled the activities and made them weak through the knowledges of equanimity towards activities and conformity by the application of the three characteristics; just as the letting go of the snake, so is the change-of-lineage knowledge; just as having let go of the snake and ascending to dry ground and standing, so is the path and fruition knowledge that has ascended to the dry ground of Nibbāna and stands; just as the looking at the path by which one had come while glad, so is the knowledge of reviewing the path and so on.

And because the order of teaching of these fourteen knowledges beginning with knowledge based on learning was made by the order of arising and the order of practice, it should be understood that among the reviewings, first there is the reviewing of mental defilements, then the reviewings of path, fruition, and Nibbāna.

And because it was stated with the abandoning of mental defilements made predominant in the practice of the path thus: "One develops supramundane meditative absorption, leading to liberation, leading to non-accumulation, for the abandoning of wrong views, for the diminution of sensual lust and anger, for the complete abandoning of sensual lust and anger, for the complete abandoning of lust for material form, lust for immaterial existence, conceit, restlessness, and ignorance" - the primacy of the reviewing of mental defilements is fitting in conformity with the practice itself. But the order stated in the commentary has been shown as it is. That order, however, is fivefold: the order of arising, the order of abandoning, the order of practice, the order of planes, and the order of teaching.

Such and so on is the order of arising. "States to be abandoned through vision, states to be abandoned by meditative development" - such and so on is the order of abandoning. "Purification of morality, purification of mind, purification of view, purification by overcoming uncertainty, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the practice, purification by knowledge and vision" - such and so on is the order of practice. "Sensual-sphere mental states, fine-material-sphere mental states, immaterial-sphere mental states" - such and so on is the order of planes. "The four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path" or "He gave a progressive discourse. That is: A talk on giving, a talk on morality, a talk on heaven; he made known the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation" or such and so on is the order of teaching. But here, three orders should be known: the order of arising, the order of practice, and - because it was taught in succession by way of both of those - the order of teaching.

15. Now, because below the knowledge of defining mentality-materiality was not stated in its own form, therefore, in order to show the classification of mentality-materiality in five ways, five knowledges beginning with "wisdom in determining the internal is knowledge of the diversity of sense-bases" were set forth. For when the whole of mentality-materiality is stated, that which is possible to discern and that which should be discerned, that it will discern. For supramundane mentality cannot be discerned because it has not been attained, nor should it be discerned because it is not subject to insight. Therein, "determining the internal" means as if with the intention "thus functioning, we shall proceed to the grasping of 'self'," having made oneself the subject, those that function are internal. But this word "ajjhatta" appears in four meanings: resort-internal, one's own-internal, internal-internal, and domain-internal. In such passages as "Therefore, Ānanda, that monk should internally steady the mind on that very same former sign of concentration," and "delighting internally, concentrated" and so on, it appears in the sense of resort-internal. In such passages as "internal confidence," and "or he dwells observing mental phenomena in mental phenomena internally" and so on, in the sense of one's own-internal. In such passages as "the six internal sense bases," and "internal states" and so on, in the sense of internal-internal. In such passages as "Now, Ānanda, this abiding has been fully awakened to by the Tathāgata, that is to say, through inattention to all signs, having attained internal emptiness, he dwells" and so on, in the sense of domain-internal; the meaning is the place of mastery. For fruition attainment is indeed called the place of mastery of the Buddhas. But here it should be seen in the sense of internal-internal. In the determining of those internal things is "determining the internal." "Diversity of sense-bases" means in the different nature of sense-bases; the meaning is "in the various sense-bases." Here, the life-continuum mind too, being a condition for impulsion mind-consciousness, is called a sense-base because of being a place of arising, like the group of five beginning with the eye. Adverting too should be made as dependent upon that very same.

16. "External" means in their objects that exist outside the six internal bases. "Diversity of objects" means in the diversity of objects.

17. "Defining of conduct" means in the defining of conducts by way of consciousness-conduct, not-knowing-conduct, and knowledge-conduct. Some also read it making it short as "Cariyavavatthāne."

18. "In the determination of the four phenomena" means in the defining of four phenomena each by way of fourteen tetrads beginning with the sensual-sphere plane. And "plane" (bhūmi) is used in the sense of earth in such passages as "both stored in the ground and situated in the sky" and so on. In such passages as "Dear son, do not frequent unsuitable ground" and so on, in the sense of domain. In such passages as "In the plane of happiness, in the sensual-sphere" and so on, in the sense of the place of arising. But here it is used in the sense of portion. Some also say in the sense of division.

19. "In the determination of nine phenomena" means in the defining of nine phenomena each by way of sensual-sphere wholesome and so on, by way of those rooted in gladness, and by way of those rooted in wise attention. And among these five knowledges, because internal phenomena should be defined first, knowledge of the diversity of sense-bases was stated first; then, because their objects should be defined, knowledge of the diversity of objects was stated immediately after that; then the remaining three knowledges were stated in conformity with the numerical sequence by way of three, four, and nine.

20. Now, because the knowledge of determination by way of the classification of mentality-materiality itself is full understanding as the known, immediately after that is full understanding as judgement, immediately after that is full understanding as abandoning - thus there are three full understandings. And meditative development and realisation are connected with those, therefore after the knowledge of the diversity of phenomena, five knowledges beginning with knowledge in the meaning of the known were set forth. For there are three full understandings: full understanding as the known, full understanding as judgement, and full understanding as abandoning. Therein, the wisdom that operates by way of discerning the separate characteristics of those various phenomena thus: "materiality has the characteristic of being deformed, feeling has the characteristic of being felt" - this is called full understanding as the known. The insight wisdom having characteristics as its object, which operates having applied the common characteristic to those various phenomena by the method beginning with "materiality is impermanent, suffering, non-self; feeling is impermanent, suffering, non-self" - this is called full understanding as judgement. But the wisdom that is just insight having characteristics as its object, which operates by way of abandoning the perception of permanence and so on regarding those very phenomena - this is called full understanding as abandoning.

Therein, from the delimitation of activities up to the discernment of conditions is the ground for full understanding as the known. For within this interval, the penetration of the separate characteristics of phenomena alone has predominance. From the comprehension by groups onwards up to the knowledge of contemplation of rise and fall is the ground for full understanding as judgement. For within this interval, the penetration of the common characteristic alone has predominance. Making the contemplation of dissolution the beginning, above is the ground for full understanding as abandoning. For from that point onwards, "observing as impermanent, one abandons the perception of permanence; observing as suffering, one abandons the perception of happiness; observing as non-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons lust; making cease, one abandons origin; giving up, one abandons grasping" - thus there is the predominance of the seven contemplations that accomplish the abandoning of the perception of permanence and so on.

Therein, wisdom of direct knowledge means the wisdom of knowing phenomena by their intrinsic nature of being deformed and so on. For that is called direct knowledge, with the prefix "abhi" in the meaning of beautiful, making it "beautiful knowing by way of knowing the intrinsic nature of those various phenomena." Knowledge in the meaning of the known means knowledge whose intrinsic nature is knowing.

21. Wisdom of full understanding means the wisdom of knowing. For that is called full understanding, with the prefix "pari" in the meaning of pervading, making it "knowing what is pervaded by way of the general characteristics of impermanence and so on, or by way of accomplishing one's own function." Knowledge in the meaning of decision means knowledge whose intrinsic nature is investigation, or whose intrinsic nature is exploration.

22. "Wisdom in abandoning" means wisdom of abandoning the perception of permanence and so on, or "it abandons," or abandoning is that by which they abandon. "Knowledge in the meaning of relinquishment" means knowledge whose intrinsic nature is relinquishing.

23. "Wisdom in meditative development" means wisdom of growth. "Knowledge in the meaning of one function" means knowledge whose intrinsic nature is of one function, or knowledge whose intrinsic nature is of one function through the function of liberation.

24. "Wisdom of realisation" means wisdom that makes evident by way of penetration or by way of attainment. "Knowledge in the sense of touching" means knowledge whose intrinsic nature is finding, by way of both of those.

25-28. Now, because the knowledges of abandoning, meditative development, and realisation are also associated with the noble path and fruition, therefore immediately after that, the four knowledges of analytical knowledge obtainable only by noble persons were set forth. Therein too, because the conditionally arisen meaning is obvious and easily cognizable like the truth of suffering, the knowledge of analytical knowledge of meaning was set forth first; because it has as its domain the causal phenomena of that meaning, the knowledge of analytical knowledge of phenomena was stated immediately after that; because it has as its domain the language of both those, the knowledge of analytical knowledge of language was stated immediately after that; because it operates regarding those three knowledges, the knowledge of analytical knowledge of discernment was stated immediately after that. And some read it making the syllable "pa" long.

29-31. The next three knowledges beginning with knowledge of the meaning of abiding are set forth immediately after the knowledge of analytical knowledges, because they arise only in noble ones and because they are a classification of analytical knowledges. For knowledge of the meaning of abiding is analytical knowledge of phenomena, and knowledge of the meaning of attainment is analytical knowledge of meaning. For knowledge of the intrinsic nature of phenomena is stated as analytical knowledge of phenomena in the treatise on analytical knowledges. But knowledge regarding Nibbāna is only analytical knowledge of meaning. Therein, "diversity of abidings" means in the various insight abidings by way of the observation of impermanence and so on. "The meaning of abiding" means in the intrinsic nature of the insight abiding. And "abiding" is insight itself together with its associated states. "Diversity of attainments" means in the various fruition attainments by way of the signless and so on. And "attainment" means the consciousness and mental factors that constitute supramundane fruition. "Diversity of abiding and attainment" is stated by way of both.

32. Thereupon, having distinguished the path knowledge - which was previously stated as "wisdom in emergence and turning away from both," which accomplishes the knowledge of abiding and attainment - by reason of its capability for the eradication of mental corruptions and its being a bestower of immediate fruition, wishing to state it in another manner, that very same thing was set forth as "knowledge of immediate concentration." Therein, "through the purity of non-distraction" means: "it distracts (vikkhipati) the mind by that" - thus distraction (vikkhepa); this is a name for restlessness. Non-distraction is not distraction; this is a name for concentration, which is the opponent of restlessness. The state of being pure is purity; the purity of non-distraction is the purity of non-distraction; therefore, "through the purity of non-distraction" means through the pure state of concentration - this is the meaning. For this is a statement of reason for the eradication of mental corruptions and for being a bestower of immediate fruition. "In the eradication of mental corruptions" - here, "they flow" (āsavanti) thus they are mental corruptions (āsavā); from the eye too, etc. from the mind too they stream and proceed - this is what is said. Or, mental corruptions because they flow from phenomena as far as change-of-lineage, from location as far as the highest existence - the meaning is that they proceed having made this phenomenon and this location their interior. For this prefix (ā) has the meaning of making interior. Also mental corruptions because, in the sense of having long been dwelling, they are like mental corruptions (āsavā) such as liquor and so on. For in the world, liquor and so on that have long been dwelling are called mental corruptions (āsavā). And if mental corruptions in the sense of having long been dwelling, these very ones deserve to be so. For this was said:

Or, mental corruptions also because they flow and produce the extended suffering of the round of rebirths; "it is eradicated by this" - thus eradication. "Wisdom" means wisdom in the eradication of the four mental corruptions beginning with the mental corruption of sensuality.

"Knowledge of immediate concentration" means the path concentration, which has obtained the name "immediate" because, immediately following its own occurrence, it bestows the fruition by fixed course alone. For indeed, when path concentration has arisen, there is no obstacle whatsoever that could prevent the arising of its fruition. As he said -

"If this person were practising for the realisation of the fruition of stream-entry, and it were the time for the cosmic cycle to be burnt up, the cosmic cycle would indeed not be burnt up until this person realises the fruition of stream-entry. This person is called one who stabilises the cosmic cycle. All persons who are possessors of the path too are stabilisers of the cosmic cycle."

This is the knowledge associated with that immediate concentration.

33. Because this knowledge arises only in noble ones who have attained fruition through this path knowledge, immediately after this knowledge, four knowledges beginning with knowledge of the non-conflict abiding were set forth. And therein too, because it arises only in a Worthy One and constantly, knowledge of the non-conflict abiding was set forth first; immediately after that, knowledge of the attainment of cessation was set forth, because even though cessation arises for non-returners and Worthy Ones, it requires many requisites and especially because cessation is considered as Nibbāna; immediately after that, knowledge of final nibbāna was set forth, because final nibbāna, being established reaching the time of final nibbāna after an interval of time, is long-term; immediately after that, knowledge of the meaning of one who is equal-headed was set forth, because the meaning of one who is equal-headed, being established reaching the time of final nibbāna immediately after the elimination of all mental defilements, is short-term. Therein, "peaceful and" - the particle "and" should be connected with all three terms: "the authority of insight and," "the peaceful achievement of abiding and," "the inclination towards the sublime and." "Insight" means insight knowledge; predominance itself is authority, or authority because it has come from predominance; and it is insight and that is authority - thus "the authority of insight." "One dwells" - thus "abiding"; or "they dwell by means of that" - thus "abiding"; "it is achieved, it is reached" - thus "achievement"; abiding itself as achievement is "achievement of abiding." And that is "peaceful" because of being quenched through being free from the fever of mental defilements. And that is the wisdom of the fruition attainment of arahantship. It is "sublime" in the sense of the highest and in the sense of being unsurpassable, or "sublime" because it is led to the state of pre-eminence; one inclined to the sublime, with a confident mind, having that as the highest - thus "one inclined to the sublime"; the state of that is "the inclination towards the sublime." And that is only the preliminary wisdom inclined towards fruition attainment.

"Non-conflict abiding" means abiding free from mental defilements. For lust and so on are "conflicts" because they crush and oppress beings, or "conflicts" because by these beings cry out and lament. The threefold abiding has also been stated. "There is no conflict for this one" - thus "without conflict." "They carry away the various opposing states by means of this" - thus "abiding." In that non-conflict abiding. And the first meditative absorption and so on stated in the detailed exposition section are included only under the inclination towards the sublime. For through the desire to attain fruition attainment, having attained the first meditative absorption and so on and having emerged, one sees with insight the states associated with meditative absorption; and the non-conflict practice taught by the Blessed One in the Araṇavibhaṅga Sutta should be understood as also included by this very same. For there the Blessed One said:

Therein, the middle practice is included by the authority of insight and by the peaceful achievement of abiding. Non-pursuit of sensual happiness and self-mortification is the middle practice itself. For the Worthy One, the middle practice is the preliminary stage of insight, and the fruition attainment of arahantship is the middle practice by way of the eightfold path. But the remainder should be understood as included by the inclination towards the sublime only. Although all Worthy Ones are dwellers without conflict, other Worthy Ones, when teaching the Teaching, teach the Teaching having made exaltations and disparagement even by way of persons, saying "those rightly practiced are rightly practiced" and "those wrongly practiced are wrongly practiced." But the Elder Subhūti taught the Teaching by the power of the Teaching alone, saying "this is wrong practice, this is right practice." For that very reason the Blessed One praised him as one who had practised that very practice without conflict, and established him in the foremost position among those dwelling without conflict, saying "this is the foremost, monks, of my disciples who are monks, of those dwelling without conflict, that is to say, Subhūti."

34. "Through two powers" means through the power of serenity and the power of insight. "Through being endowed" means through being connected with or through being complete. "Three and" is an illusion of grammatical case; what is meant is "of three and." "Of activities" means of verbal activity, bodily activity, and mental activity. "Through the cessation" means for the purpose of cessation, for the purpose of stopping; what is meant is for the purpose of non-continuance. "Through sixteen" means through sixteen: eight beginning with the observation of impermanence, and eight paths and fruitions. "Through courses of knowledge" means through the operations of knowledge. "Through nine" means through nine: the fine-material-sphere and immaterial-sphere concentration and their access. "Mastery, wisdom" means lightness; comfortable functioning is supremacy, control; that exists for him - thus "master"; the state of a master is mastery; mastery itself is the state of mastery, just as repulsiveness itself is repulsiveness. Or the meaning is: wisdom of such a kind is wisdom through the state of mastery. And some read it making the syllable "si" long. The particle "and" should be connected with "through being endowed and," "through the cessation and," "through courses of knowledge and," "through courses of concentration and."

"Knowledge of the attainment of cessation" means knowledge with the attainment of cessation as its object for non-returners and Worthy Ones, just as "the leopard is killed for its hide." And "attainment of cessation" is merely the absence of the plane of neither-perception-nor-non-perception, not any phenomenon whatsoever, merely a concept; because of being merely an absence, it is called "cessation." And it is called "attainment" because it is attained by one who is attaining.

35. "For one who is fully aware" means one who knows by right modes - thus fully aware. Of that one who is fully aware. Of that one who is fully aware. "Exhaustion of occurrence" means occurrence is the occurring; the meaning is mental activity. The occurrence of mental defilements and the occurrence of aggregates. The exhaustion of that occurrence, the utter elimination, the non-continuance, is the exhaustion of occurrence. In that exhaustion of occurrence. "Knowledge of final nibbāna" means the final nibbāna of sensual desire and so on for the Worthy One, the non-occurrence, and the Nibbāna element without residue of clinging - for one who reviews that final extinguishment of the mental defilements and the extinguishment of the aggregates, the knowledge that occurs therein.

36. "Of all phenomena" means of all phenomena of the three planes. "Complete eradication" means well cessation by way of eradication of continuity. "And non-re-establishment in cessation" means by the non-arising again when gone to cessation; the meaning is non-attainment again. The particle "and" should be connected with "in complete eradication and cessation and non-re-establishment."

"Knowledge of the meaning of one who is equal-headed" means the thirty-seven equal ones beginning with renunciation, and the thirteen heads beginning with craving. They are "equal" because of the calming of opposing phenomena; they are "heads" because of being predominant and because of being the summit, as appropriate. In one posture, or in one illness, or by way of a common continuity in one life faculty, there are the equal ones beginning with renunciation and the heads beginning with faith - thus "one who is equal-headed"; the meaning of one who is equal-headed is the meaning of equal-headedness. In that meaning of equal-headedness, the meaning is the state of being one who is equal-headed. Having undertaken insight in one posture, or in an illness, or by way of a common continuity in life, having attained the four paths and fruitions in that very posture, illness, or common life, the state of being one who is equal-headed belongs only to a Worthy One who attains final Nibbāna in that very state - thus it is said to be knowledge in that state of being one who is equal-headed. And it is said in the Puggalapaññatti, and in its commentary -

"In the description of one who attains arahantship simultaneously, 'simultaneously' means not before, not after; by way of the continuity-present, only once, only at one time - this is the meaning. 'Exhaustion' means utter elimination. 'This one' means this person is called one who attains arahantship simultaneously. And this is threefold: one who attains arahantship simultaneously with the posture, one who attains arahantship simultaneously with the illness, and one who attains arahantship simultaneously with life. Therein, whoever, while still walking up and down, having undertaken insight, having attained arahantship, while still walking up and down attains final Nibbāna; whoever, while still standing, having undertaken insight, having attained arahantship, while still standing attains final Nibbāna; whoever, while still sitting, having undertaken insight, having attained arahantship, while still sitting attains final Nibbāna; whoever, while still lying down, having undertaken insight, having attained arahantship, while still lying down attains final Nibbāna - this is called one who attains arahantship simultaneously with the posture. But whoever, having come upon one illness, within that very illness having undertaken insight, having attained arahantship, attains final Nibbāna by that very illness - this is called one who attains arahantship simultaneously with the illness. Which is one who attains arahantship simultaneously with life? There are thirteen heads. Therein, the path of arahantship exhausts the head of defilements, which is ignorance; the death consciousness exhausts the head of occurrence, which is the life faculty; the consciousness that exhausts ignorance is not able to exhaust the life faculty; the consciousness that exhausts the life faculty is not able to exhaust ignorance. The consciousness that exhausts ignorance is one thing; the consciousness that exhausts the life faculty is another. For whomever this pair of heads goes to exhaustion equally, he is called one who attains arahantship simultaneously with life. How is this equal? Through the equality of turns. For at the turn in which the emergence from the path occurs. In the path of stream-entry five reviewings, in the path of once-returning five, in the path of non-returning five, in the path of arahantship four - thus, having become established in the nineteenth reviewing knowledge, having descended into the life-continuum, one attains final Nibbāna. By this very equality of turns, the exhaustion of both heads is also equal. Therefore this person is called 'one who attains arahantship simultaneously with life.' And it is this very one that is intended here."

37. Now, because the knowledges based on learning, based on morality, and based on meditation are foundations for the round of rebirths and are not called detachment, only these and other knowledges that are foundations for the supramundane are called detachment, therefore, in order to show the knowledges that operate by way of scraping away the opposing states, knowledge in the meaning of detachment was set forth immediately after knowledge in the meaning of one who is equal-headed. Therein, "wisdom in the exhaustion of the diverse, various fires" means wisdom in the exhaustion, the consuming, of the diverse such as lust and so on, and of the various, of different intrinsic natures such as sensual desire and so on, and of immorality and so on, which have obtained the name "fires" in the sense of tormenting, in the sense of being unmixed with supramundane states - it is said to be wisdom regarding the phenomena classified into thirty-seven beginning with renunciation. Or, the fires that have become diverse and have become various - wisdom in the exhaustion of those five fires of immorality and so on that have become diverse and have become various. This is the meaning. We shall explain the inclusion of the diverse and the various by means of the fires themselves in the detailed exposition section.

"Knowledge in the meaning of detachment" means that which scrapes away, utterly cuts off the opposing states - thus "detachment"; knowledge regarding that intrinsic nature of detachment classified into thirty-seven beginning with renunciation. It should be known that the detachment of forty-four varieties stated by the Blessed One in the Sallekha Sutta by the method beginning with "'Others will be violent, we here will be non-violent' - thus detachment is to be done" is also included by this.

38. Now, in order to show the energy of right striving to be performed by one established in detachment, immediately after that, knowledge of the arousal of energy was set forth. Therein, "regarding the state of non-sluggishness, resoluteness, and exertion" means: "non-sluggish" (asallīnatto) means the self would be non-sluggish, not contracted by way of idleness. "Self" means mind. As he said -

"Resolute" (pahitatto) means that by which the self is directed, sent forth, given over through disregard for body and life. "Self" means individuality. As he said - "Whatever nun, having hurt herself again and again, should cry" and so on. Non-sluggish and that resolute - thus "non-sluggish and resolute." "Exertion" (paggaho) means it exerts, supports the conascent mental states; exertion itself is the meaning of "the meaning of exertion" (paggahaṭṭho); the meaning is having the intrinsic nature of exertion. The meaning of exertion of non-sluggishness and resoluteness is "the state of non-sluggishness, resoluteness, and exertion." Regarding that state of non-sluggishness, resoluteness, and exertion. "Therefore, monks, you too should strive unremittingly. Let only skin and sinews and bones remain, let the flesh and blood in the body dry up. What is to be attained by manly strength, by manly energy, by manly effort - without attaining that, there will be no cessation of energy." Because this was said, by the expression "non-sluggishness and resoluteness," unremittingness and non-turning back in striving is stated. But by the expression "the meaning of exertion," energy that is free from idleness and restlessness and proceeding evenly is stated.

"Knowledge of the arousal of energy" means: the state of a hero is energy, or the action of heroes is energy, or that which is to be set in motion, to be kept going by method, by way, by means - thus energy. This has the characteristic of endeavour, the function of supporting conascent mental states, the manifestation of the state of non-sinking; from the statement "being stirred, he strives wisely," its proximate cause is spiritual urgency, or its proximate cause is the basis for the arousal of energy. When rightly aroused, it should be seen as the root of all achievements. Arousal reckoned as energy is "arousal of energy." By this he excludes the remaining meanings of arousal. For this word "arousal" is used in many meanings: action, offence, performance, energy, injury, and upsetting.

Here it is used in the sense of action. In "He commits violations and is remorseful," here it is offence. In "Great sacrifices, great undertakings, they are not rich in result," here it is the performance of raising sacrificial posts and so on. In "Begin, go forth, engage in the Buddha's teaching," here it is energy. In "They kill living beings for the ascetic Gotama," here it is injury. In "He abstains from damaging seed and plant life," here it is upsetting such as cutting and breaking. But here energy alone is intended. Therefore it was said "arousal reckoned as energy is arousal of energy." For energy is called "arousal" by way of arousing. Knowledge regarding that arousal of energy. Some also read "asallīnattā pahitattā"; the meaning is by the state of non-sluggishness, by the state of resoluteness. The former reading alone is the better. Some, however, explain: "The equality of the enlightenment factors of mindfulness, investigation of phenomena, energy, and rapture is non-sluggishness; the equality of the enlightenment factors of mindfulness, concentration, tranquillity, and equanimity is resoluteness; the equality of the seven enlightenment factors is the meaning of exertion."

39. Now, in order to show that one who has attained the path and fruit accomplished through right effort should give a teaching of the Teaching for the welfare of the world, immediately after that, knowledge in demonstrating meaning was set forth. Therein, "illuminating various phenomena" means the illuminating, elucidating, and teaching of various phenomena by way of all conditioned and unconditioned. And "illuminating" is just illumination itself. "Demonstrating meaning" means in the demonstrating of various meanings to others. Phenomena and meanings are those very ones.

40. Now, in order to show the purification of vision as the reason for teaching phenomena according to their inherent nature by that noble person who demonstrates to others with a talk on the Teaching, immediately after that, knowledge of purification of vision was set forth. Therein, "the unity of classification, diversity and unity of all phenomena" means the penetration of the unity of classification of all conditioned and unconditioned phenomena, and of the diversity of sensual desire and so on, and of the unity of renunciation and so on; the meaning is full realization. That, however, is path wisdom and fruition wisdom. Path wisdom penetrates by way of the comprehension of the truths at the moment of the comprehension of the truths - thus it is penetration; fruition wisdom is penetration because of having been penetrated. "Unity of classification" - here classification is fourfold: classification by birth, classification by co-birth, classification by function, and classification by reckoning. Therein, "Let all the warriors come, all the brahmins, all the merchants, let all the workers come," "Whatever, friend Visākha, is right speech, and whatever is right action, and whatever is right livelihood, these phenomena are included in the aggregate of morality" - this is called classification by birth. For just as in the passage stated as "Let those of one birth come," here all are included in one by birth. "Let all the Kosalans come, all the Magadhans, let all the Bhārukacchakans come," "Whatever, friend Visākha, is right effort, and whatever is right mindfulness, and whatever is right concentration, these phenomena are included in the aggregate of concentration" - this is called classification by co-birth. For just as in the passage stated as "Let those born and grown up in one place come," here all are included in one by the place of birth and the region where they have dwelt. "Let all the elephant riders come, let all the horse riders come, let all the charioteers come," "Whatever, friend Visākha, is right view, and whatever is right thought, these phenomena are included in the aggregate of wisdom" - this is called classification by function. For all of them are indeed included in one by the performance of their own function. "To which aggregate reckoning does the eye sense base go? The eye sense base goes to the reckoning of the aggregate of matter. If the eye sense base goes to the reckoning of the aggregate of matter, then indeed sir, it should be said that the eye sense base is included by the aggregate of matter" - this is called classification by reckoning. This is what is intended here. In the twelve modes beginning with the actual meaning and so on, the classification, the delimitation by reckoning, of these separately by one is "unity of classification"; the state of unity of classification is "the unity of classification."

"Knowledge of purification of vision" - path and fruition knowledge is vision. Vision itself is purification - thus purification of vision; purification of vision itself is knowledge - thus knowledge of purification of vision. Path knowledge becomes pure - thus purification of vision; fruition knowledge, because of being purified - thus purification of vision.

41. Now, in order to show the insight knowledges that accomplish purification of vision in two ways, immediately after that, knowledge of acquiescence and knowledge of penetration were set forth. Therein, "wisdom in having known" means wisdom that operates by having known the aggregate of materiality and so on beginning with impermanence. "Knowledge of acquiescence" means acquiescence is that what is known is agreeable; acquiescence itself is knowledge - thus knowledge of acquiescence. By this, it excludes the patience of endurance. This is the tender insight knowledge that operates by way of comprehension of material groups and so on.

42. "Wisdom through being touched" means wisdom that operates by having been touched by the contact of knowledge regarding the aggregate of materiality and so on by way of impermanence and so on. "Knowledge of penetration" means it penetrates, enters into what has been touched - thus it is knowledge of penetration. Some also read it making the syllable "gā" short. This is keen insight knowledge that operates by way of the observation of dissolution and so on. Some, however, say "insight knowledge itself is knowledge of acquiescence for one led by faith, and knowledge of penetration for one led by wisdom." This being so, these two knowledges do not come to be in one person, and if they do not come to be, sixty-seven knowledges common to disciples do not come to be for a single disciple; therefore that is not fitting.

43. Now, because worldlings and trainees contemplate the entire phenomena such as aggregates and so on that are subject to insight, not a part of them, therefore partial abiding is not obtained for them; partial abiding is obtained only for the Worthy One according to preference - thus, having stated the knowledges that accomplish purification of vision, immediately after that, the knowledge of partial abiding accomplished through purification of vision of the Worthy One was set forth. Therein, "wisdom in keeping together" means the wisdom of keeping together, the wisdom of combining, the wisdom of making into a heap, the phenomenon of feeling which is a part of the aggregates and so on. "Wisdom in collocation" is also a reading; the meaning is the same.

"Knowledge of partial abiding" means abiding by a portion, a part, a constituent of the aggregates and so on is partial abiding; knowledge regarding that partial abiding. Therein, "portion" is of various kinds: the portion of the aggregates, the portion of the sense bases, elements, truths, faculties, mode of dependent conditions, establishments of mindfulness, meditative absorptions, mentality-materiality, and the portion of phenomena. Thus of various kinds, this is indeed just feeling. How? A part of the aggregates by way of the aggregate of feeling among the five aggregates, a part of the mind-object sense base by way of feeling among the twelve sense bases, a part of the element of phenomena by way of feeling among the eighteen elements, a part of the truth of suffering by way of feeling among the four truths, a part of the faculties by way of the five feeling faculties among the twenty-two faculties, a part of the mode of dependent conditions by way of contact as condition for feeling among the twelve factors of dependent origination, a part of the establishments of mindfulness by way of the observation of feeling among the four establishments of mindfulness, a part of the meditative absorptions by way of happiness and equanimity among the four meditative absorptions, a part of mentality-materiality by way of feeling among mentality-materiality, a part of phenomena by way of feeling among all phenomena beginning with the wholesome - thus feeling itself is the portion of the aggregates and so on; partial abiding is by way of reviewing that very feeling.

44. Now, because worldlings and trainees, when developing the knowledge born of the development of concentration and so on, having made those respective meditation development phenomena to be developed predominant and foremost, having reviewed as danger the many dangers of those respective opposing phenomena of various intrinsic natures that are to be abandoned by this and that, having established the mind by the influence of each respective meditation development phenomenon, abandon those respective opposing phenomena. When abandoning, at the time of insight, having seen all activities as void, they afterwards abandon by eradication; and thus abandoning, they abandon by penetrating the truths by way of a single full realisation. All noble ones too proceed in precisely the aforesaid ways as appropriate; therefore, immediately after the knowledge of partial abiding, the six knowledges beginning with the knowledge of the transformation of perception were set forth in order. Therein, "wisdom in being predominant" means wisdom that operates by the predominance of renunciation and so on, having made renunciation and so on superior, by the state of their being superior. This is the meaning. "Knowledge of the transformation of perception" means the transformation of perception is the turning away, the turning back, the state of being with face turned away of perception - thus "transformation of perception"; by whatever perception one makes those respective meditation development phenomena predominant, by that perception as cause, or as instrument, knowledge of the turning away from this and that, from sensual desire and so on - thus it is said. Even though "turns away from this" is not stated, it is understood as "turns away from that from which it turns away," just as in the observation of turning away. That perception, however, has the characteristic of perceiving; "that very same" means its function is making a sign that is a condition for perceiving again, like carpenters and so on with regard to timber and so on; its manifestation is the making of adherence by way of the sign as grasped, like blind men who see an elephant; or its manifestation is not remaining long, by way of not being deeply immersed in the object, like lightning; its proximate cause is the object as it has presented itself, like the perception arisen as "men" in the young deer regarding scarecrows.

45. "Wisdom in diversity" means wisdom that operates through seeing the danger in sensual desire and so on, which are of a different intrinsic nature, because what is to be developed is of diverse intrinsic nature. And "in diversity" is a locative expression used in the sense of cause. Or, the abandoning of diversity is "diversity"; the meaning is wisdom regarding renunciation and so on, which is the sign for the abandoning of diversity, the cause for the abandoning of diversity. "Knowledge of mental transformation" means knowledge regarding renunciation and so on, which is the turning away of the mind from sensual desire and so on. "Mind" here means volition is intended. That has the characteristic of the nature of volition, or the characteristic of co-ordinating, the function of accumulation, the manifestation of arranging, accomplishing both one's own function and others' functions, like a chief pupil, a master carpenter, and so on. And moreover, this becomes obvious in such cases as the recollection of urgent tasks and so on, through the state of urging on the associated states.

46. "Wisdom in determination" means wisdom in the establishing of consciousness by means of renunciation and so on. "Knowledge of the end of the round of rebirths of consciousness" means knowledge of the turning away of consciousness by means of the abandoning of sensual desire and so on. And here, consciousness has the characteristic of cognition, the function of being a forerunner, the manifestation of bonding, and the proximate cause of mentality-materiality.

47. "Wisdom in emptiness" means wisdom that is observation of non-self, occurring in what is non-self and not belonging to a self, through the emptiness of self and what belongs to a self. "Knowledge of the end of the round of rebirths" means: it turns away from adherence through knowledge itself, thus it is the end of the round of rebirths; that knowledge which has come to be the end of the round of rebirths through knowledge.

48. "Wisdom in release": here, "one releases" - thus it is release (vosagga); the release of sensual desire and so on is wisdom regarding renunciation and so on. "Knowledge of the end of the round of rebirths through deliverance": "one becomes liberated from sensual desire and so on" - thus it is deliverance; deliverance itself is the end of the round of rebirths - thus the end of the round of rebirths through deliverance; that itself is knowledge.

49. "Wisdom regarding the true meaning" means wisdom that operates through non-delusion by way of function regarding the fourfold unreversed intrinsic nature of each truth. "Knowledge of the turning away from the truths" means: it turns away by way of emergence from both sides regarding the four truths, thus it is the turning away from the truths; that itself is knowledge. One and the same knowledge is stated in four ways: as transformation of perception by way of the predominant mental state, as mental transformation by way of the mental state to be abandoned, as transformation of consciousness by way of establishing consciousness, and as transformation of deliverance by way of abandoning the opposed. The observation of non-self itself, by way of the aspect of emptiness, is stated as "knowledge of the end of the round of rebirths through knowledge." Path knowledge itself was stated below in two ways as "knowledge of the path" and as "knowledge of immediate concentration," and by way of the aspect of turning away it is stated as "knowledge of the turning away from the truths."

50. Now, the six knowledges of direct knowledge, occurring by the influence of the knowledge of the elimination of mental corruptions, which operates by the influence of the knowledge of the end of the round of rebirths through truth, have been set forth in order. Therein too, because of being exceedingly astonishing due to its power being well-known in the world, the knowledge of various kinds of supernormal power was set forth first; because compared to the domain of the knowledge of others' mental states, the knowledge of the divine ear has a gross domain, the knowledge of the divine ear was set forth second; because of having a subtle domain, the knowledge of others' mental states was set forth third. Among the three true knowledges, because of dispelling the darkness of the past that conceals past lives, the knowledge of recollecting past lives was set forth first; because of dispelling the darkness of the present and future, the knowledge of the divine eye was set forth second; because of eradicating all darkness, the knowledge of the elimination of mental corruptions was set forth third. Therein, "body too" means the material body too. "Mind too" means the consciousness of the foundation meditative absorption too. "Unification" means by the placing together through the preliminary work consciousness, and by the blending of both body and mind as appropriate at the time when one wishes to go with a visible body or with an invisible body - this is what is meant. "Body" here means the physical body. For the body is called "body" because it is an accumulation of impurities, and because it is the origin of contemptible things such as head hairs and so on, and of hundreds of diseases such as eye disease and so on. "The perception of happiness and the perception of lightness" - here, the word "and" is employed in the sense of conjunction, having divided into two, on account of the diversity of aspects, what is actually one single perception associated with the fourth meditative absorption. For in the fourth meditative absorption, equanimity, because of being peaceful, is said to be happiness; the perception associated with that is the perception of happiness. That very same perception, because of being liberated from the mental hindrances and from the opponents such as applied thought and so on, is the perception of lightness. "Through the power of determination" means through the power of establishing firmly, making predominant; the intention is "through the power of entering." "And through the power of determination" - the word "and" should be connected. By this much, the cause of every kind of various kinds of supernormal power has been stated as appropriate.

"Wisdom in the sense of success" means wisdom in the intrinsic nature of success. "Knowledge of various kinds of supernormal power" - supernormal power in the sense of success; what is meant is in the sense of accomplishment and in the sense of attainment. For whatever is accomplished and attained, that is said to succeed. As he said - "For one desiring sensual pleasure, if that succeeds for him." Likewise, "renunciation succeeds - thus supernormal power; it counteracts - thus wonder; the path of arahantship succeeds - thus supernormal power; it counteracts - thus wonder." Another method - Supernormal power in the sense of success; this is a designation for the accomplishment of means. For the accomplishment of means succeeds because of producing the desired fruit. As he said - "This householder Citta is moral, of good character. If he makes an aspiration, in the future may he be a wheel-turning monarch. For the mental aspiration of one who is moral will succeed because of its purity." Another method - By this, beings succeed - thus supernormal power; "they succeed" means they become prosperous, grown, gone to excellence - this is what is meant. Supernormal power itself is the kind - thus various kinds of supernormal power; the meaning is a portion of supernormal power, a classification of supernormal power. That is said to be "knowledge of various kinds of supernormal power."

51. "Through the diffusion of applied thought" means through the diffusion of one's own applied thought, through the force of applied thought, regarding the signs of sounds at the time of performing preliminary work for the purpose of producing the divine ear-element. "Applied thought" - here, it thinks thus it is applied thought (vitakko), or contemplation is applied thought, it means striking. This has the characteristic of fixing consciousness upon the object, and the function of striking and repeatedly striking. For thus indeed it is said that by means of it one who practises meditation makes the object struck by applied thought and repeatedly struck by applied thought. Its manifestation is the leading of consciousness to the object, and it is said to have "an object that has come into range as its proximate cause" because it arises without obstacle in a domain examined by the appropriate attentiveness and by the faculty. "Of the signs of sounds of diversity and unity" means of the signs of sounds of different intrinsic natures and of one intrinsic nature. Here sounds themselves are the signs, because they are the cause for the arising of applied thought and because they are signs of activities. Sounds that have become compact by way of drum sounds and so on, or many sounds, or sounds in various directions, or sounds of various beings are sounds of diversity; sounds in one direction, or sounds of one being, or individual sounds by way of drum sounds and so on are sounds of unity. "Sound" - here, it crawls thus it is sound (saddo); the meaning is "it is spoken." "Wisdom in penetrating" means wisdom of entering, wisdom of understanding - this is the meaning. "Knowledge of purification of the ear-element" - it is an ear-element in the sense of hearing and in the sense of being lifeless; it is also called an ear-element because it performs the function of the ear-element, as if it were the ear-element; purification because of being pure and being free from impurities; the ear-element itself is purification - thus purification of the ear-element; purification of the ear-element itself is knowledge - thus knowledge of purification of the ear-element.

52. "Of the three kinds of consciousness" means of the three kinds of consciousness by way of that accompanied by pleasure, accompanied by displeasure, and accompanied by equanimity. "Through the diffusion" means through the state of diffusion, by force - this is the meaning. The ablative expression is in the sense of cause: by reason of the diffusion of the three kinds of consciousness of others at the time of performing preliminary work for the purpose of producing the knowledge of others' mental states. "By means of the clarity of the faculties" means by means of the clarity of the six faculties beginning with the eye. Here the places where the faculties are established are called "faculties" by a figurative usage of the result, just as "Your faculties are indeed very clear, friend, your complexion is pure and bright." Even among the places where the faculties are established, it is the heart-base itself that is intended here. "By means of clarity" means by means of the state of being undisturbed. Where "by means of clarity and distrust" should be said, it should be understood that the elision of the word "distrust" has been made. Or alternatively, since the apprehension "this is not clear" comes to be only with reference to clarity, it should be understood that by the very expression "by means of clarity," distrust too is already stated. "Wisdom in penetrating the conduct of consciousness of diversity and unity" means wisdom of cognising the occurrence of eighty-nine kinds of consciousness of diverse intrinsic nature and single intrinsic nature according to their origination. Here, the conduct of consciousness of one who is unconcentrated is diversity; the conduct of consciousness of one who is concentrated is unity. Or, consciousness with lust and so on is diversity; consciousness without lust and so on is unity. "Knowledge of others' mental states": here, "pariyā" means "pariya" (encompassing), the meaning is "defines." The encompassing of the mind is "cetopariya" (mind-encompassing); and that cetopariya and that knowledge - thus "cetopariyañāṇa" (knowledge of others' mental states). "Vipphāratā" is also a reading; the meaning is "vipphāratāya" (through diffusion).

53. "Phenomena occurring through conditions" means conditionally arisen phenomena occurring from conditions by way of dependent origination. "By means of the diffusion of action of diversity and unity" - here unwholesome action is diversity, wholesome action is unity. Or, action of the sensual-sphere of existence is diversity, action of the fine-material-sphere and immaterial-sphere of existence is unity. The connection is: wisdom in penetrating phenomena occurring through conditions by means of the diffusion of action of diversity and unity. "Knowledge of recollecting past lives" - the aggregates dwelt in formerly in past births are past lives. "Dwelt in" means inhabited, experienced; having arisen in one's own continuity and ceased. Or, phenomena dwelt in formerly in past births are past lives. "Dwelt in" means dwelt in by way of dwelling in the resort; cognised by one's own consciousness, defined; or also cognised by another's consciousness. In cases such as the recollection of one whose path has been cut off and so on, these are obtained only by Buddhas. "Recollection of past lives" - the mindfulness by which one recollects past lives, that is recollection of past lives; "knowledge" means the knowledge associated with that mindfulness.

54. "By means of light" means by means of the kasiṇa light of any one among the fire kasiṇa, white kasiṇa, or light kasiṇa, which has the fourth meditative absorption as its object, extended for the purpose of seeing forms with the divine eye. "The signs of material phenomena of diversity and unity" means the forms of various beings, or the forms of beings reborn with different bodies, or forms in various directions, or unmixed forms are forms of diversity; the forms of one being, or the forms of one reborn with an identical body, or forms in one direction, or forms that have become mixed together from various directions and so on are forms of unity. "Matter" here means only the colour sense base. For that "makes visible" thus "matter"; undergoing change of colour, it makes manifest the state of having reached the heart - this is the meaning. Matter itself is the sign of matter. Of those signs of material phenomena of diversity and unity. "Wisdom in the meaning of seeing" means wisdom whose intrinsic nature is seeing.

"Knowledge of the divine eye" means it is divine because of being similar to the divine. For deities have a divine sensitivity-eye, produced by good conduct and action, unhindered by bile, phlegm, blood and so on, capable of receiving objects even from afar because of being free from impurities. This too, being the eye of knowledge produced by the power of energy and meditative development, is just such - thus it is divine because of being similar to the divine; it is divine because of having been attained by way of the divine abiding, and because of being dependent on the divine abiding by oneself; it is also divine because of having great radiance through the comprehension of light; it is also divine because of having great range through the seeing of forms gone beyond walls and so on. All that should be understood in accordance with the science of grammar. It is an eye in the meaning of seeing; it is also an eye because, by performing the function of an eye, it is as if possessing an eye; and it is divine and it is an eye - thus "divine eye"; and it is the divine eye and it is knowledge - thus "knowledge of the divine eye."

55. "In sixty-four ways" means in sixty-four ways by way of eight faculties each in each of the eight paths and fruits. "Of the three faculties" means of these three faculties: the faculty of "I shall know the unknown," the faculty of final knowledge, and the faculty of one who has final knowledge. "Mastery, wisdom" means wisdom that operates through mastery. It should be understood that although the faculty of one who has final knowledge is absent at the moment of the path of arahantship, it was stated by way of the accomplishment of the cause, because it achieves that purpose, through mastery by way of eight ways by the influence of the eight faculties in the fruition of arahantship. "Knowledge of the elimination of mental corruptions" means the knowledge of the path of arahantship that brings about the elimination of the mental corruptions that are to be destroyed by it.

56-59. Now, in order to show the single full realization of each path knowledge among the four path knowledges in connection with the knowledge of the path of arahantship termed the knowledge of the elimination of mental corruptions, four knowledges beginning with "wisdom in the meaning of full understanding" were set forth. Therein too, because it is gross and common to all beings and thus easily cognizable, the truth of suffering was stated first; immediately after that, the truth of origin, for the purpose of showing its cause; immediately after that, the truth of cessation, for the purpose of indicating that by the cessation of the cause there is the cessation of the result; at the end, the truth of the path, for the purpose of showing the means of achieving that. Or, for the purpose of generating a sense of urgency in beings bound by the gratification of the pleasure of existence, he first spoke of suffering; immediately after that, the truth of origin, for the purpose of indicating that it does not come about uncaused, nor does it arise from the creation of a lord and so on, but it arises from this; then cessation, for the purpose of generating comfort by showing the escape to those of agitated minds who are overcome by suffering together with its cause and who are seeking escape from suffering; then the path that leads to the achievement of cessation as that which brings about cessation. Now the knowledges having those as their objects were set forth in that very order. Therein, "in the meaning of full understanding" means in the fourfold intrinsic nature of suffering that is to be fully understood, beginning with the meaning of oppression. "In the meaning of abandoning" means in the fourfold intrinsic nature of the origin that is to be abandoned, beginning with the meaning of accumulation. "In the meaning of realization" means in the fourfold intrinsic nature of cessation that is to be realized, beginning with the meaning of escape. "In the meaning of development" means in the fourfold intrinsic nature of the path that is to be developed, beginning with the meaning of deliverance.

60-63. Now, in order to show the truth-knowledges separately, either by way of reviewing for one who has developed the path, or by way of oral tradition for one who has not developed the path, the four knowledges beginning with knowledge of suffering were set forth. Therein, "regarding suffering": here the word "du" is seen in the sense of contemptible. Indeed, they call a contemptible son a "bad son" (duputta). The word "kha," however, is in the sense of hollow. Indeed, hollow space is called "kha." And this first truth is contemptible because it is the foundation of many misfortunes, and hollow because it is devoid of the permanent, beautiful, pleasant, and self nature imagined by foolish people. Therefore, because of being contemptible and because of being hollow, it is called "suffering" (dukkha).

"The origin of suffering": here the word "saṃ" indicates connection, as in such terms as "meeting" (samāgama) and "come together" (sameta) and so on. The word "u" indicates arising, as in such terms as "arisen" (uppanna) and "risen" (udita) and so on. The word "aya," however, indicates cause. And this second truth too is the cause of the arising of suffering when there is the conjunction of the remaining conditions. Thus, because of being the cause of arising in connection with suffering, it is called "the origin of suffering" (dukkhasamudaya).

"The cessation of suffering": here the word "ni" indicates absence, and the word "rodha" indicates confinement. Therefore, here there is the absence of the confinement of suffering termed the wandering in the round of rebirths because of the emptiness of all destinations; or when that is attained, there is the absence of the confinement of suffering of the wandering in the round of rebirths because of being its opposite - thus too it is called "the cessation of suffering" (dukkhanirodha). Or it is called "the cessation of suffering" because of being the condition for the cessation of the non-arising of suffering.

"Of the practice leading to the cessation of suffering": here, because this goes to that cessation of suffering by way of making it an object, being directed towards it, and it is a practice for the attainment of the cessation of suffering, therefore it is called "the practice leading to the cessation of suffering" (dukkhanirodhagāminī paṭipadā). The four path knowledges themselves were stated below as "knowledge of the path" by way of showing the aspect of emergence, were stated as "knowledge of immediate concentration" by way of explaining the reason for being a bestower of immediate fruition, were stated as "knowledge of the turning away from the truths" by way of showing the aspect of turning away; and in order to show the arising of the knowledge of the path of arahantship in the very order of the paths, and the state of direct knowledge of that knowledge, the knowledge of the path of arahantship itself was stated as "knowledge of the elimination of mental corruptions." Again, in order to show the single full realization of each of the four path knowledges, the four knowledges beginning with "wisdom in the meaning of full understanding is knowledge of suffering" were stated. Again, in order to show the arising separately in each truth, the four knowledges beginning with "knowledge of suffering" were set forth - thus the distinction between the former and the latter should be understood.

64-67. Now, in order to show that the knowledges of analytical knowledge are accomplished for all noble persons through the power of the noble path itself, the four knowledges of analytical knowledge beginning with "knowledge of analytical knowledge of meaning" were again set forth. For these are the pure knowledges of analytical knowledge common to all noble persons even without the distinction of analytical knowledge, but those set forth below should be understood as knowledges of analytical knowledge that have reached the stage of distinction belonging to those with distinguished analytical knowledge - this is the distinction in stating them in both places. Or because the knowledge set forth immediately before, having suffering as object and cessation as object, is analytical knowledge of meaning; knowledge having origin as object and path as object is analytical knowledge of phenomena; knowledge regarding the expression of those is analytical knowledge of language; knowledge regarding those knowledges is analytical knowledge of discernment - therefore, it should be understood that the pure knowledges of analytical knowledge were set forth in order to show that particular distinction of meaning as well. And for that very reason, below they were stated having been distinguished by the word "diversity." Here they were stated without being so distinguished.

68. Having thus recited in succession the sixty-seven knowledges common to disciples, now, in order to show the knowledges that are not shared with disciples and are exclusive to the Tathāgatas alone, the six knowledges not shared with others, beginning with the knowledge of the superiority and inferiority of faculties, were set forth. Therein too, since the Tathāgatas, when looking at the suitability and unsuitability of beings for the teaching of the Teaching, look with the Buddha-eye. The Buddha-eye is just the dyad of the knowledge of the superiority and inferiority of faculties and the knowledge of inclinations and underlying tendencies. As he said -

And when looking at the continuity of beings, they first look at the maturity and immaturity of faculties, and having known the maturity of faculties, they then look at the inclinations, underlying tendencies, and temperaments in a manner suitable for the purpose of teaching the Teaching; therefore too the knowledge of the superiority and inferiority of faculties was set forth first, and immediately after that the knowledge of inclinations and underlying tendencies. And since, when teaching the Teaching, they perform a wonder for those who are to be trained by a wonder, therefore immediately after the knowledge of inclinations and underlying tendencies, the knowledge regarding the Twin Miracle was set forth. For the purpose of illustrating the cause of these three knowledges, immediately after that the knowledge of great compassion was set forth. For the purpose of illustrating the pure nature of the knowledge of great compassion, immediately after that the knowledge of omniscience was set forth. It should be understood that for the purpose of illustrating that even for the Omniscient One the knowledge of all phenomena is dependent upon adverting, and for the purpose of illustrating the unobstructed nature of the knowledge of omniscience, immediately after that the unobstructed knowledge was set forth.

"The knowledge of the superiority and inferiority of faculties" - here, bringing down the term "of beings" from above to this very place, it should be construed as "the knowledge of the superiority and inferiority of faculties of beings." Where "parāparāni" should be said for "the higher and the lower," by way of euphonic conjunction, making the letter "ro," it is said "paroparāni." The state of the higher and lower is paropariya; paropariya itself is paropariyatta; the paropariyatta of the five faculties beginning with faith of beings accessible to instruction is indriyaparopariyatta; the knowledge of indriyaparopariyatta is indriyaparopariyattañāṇa; the meaning is knowledge of the state of being highest and not highest of the faculties. "Indriyavarovariyattañāṇa" is also a reading. The excellent and the not excellent are varovariyāni; the state of varovariyāni is varovariyatta - thus it should be construed. And "avariyāni" means "not the highest" - this is the meaning. Or else, the higher and the lower are paroparāni; their state is paropariyatta - thus it should be construed. And "oparāni" means "orāni" is what is said, the meaning is "inferior," as in such passages as "having understood the higher and lower teachings" and so on. "Indriyaparopariyatte ñāṇa" is also a reading with the locative case.

69. "Knowledge of beings' inclinations and underlying tendencies" - here, beings attached, strongly attached by desire and lust to the aggregates beginning with matter, thus they are beings. For this was said by the Blessed One -

But the grammarians, without investigating the meaning, wish to hold that "this is merely a name." Even those who investigate the meaning wish to hold that they are "beings" by the derivation from "satta" (attached). Of those beings: "They dwell" means they rely on this, thus "inclination"; this is a designation for the continuity of one who has been cultivated by wrong view or right view, by sensual pleasures and so on or by renunciation and so on. They underlie in the continuity of beings, they continue occurring - thus "underlying tendencies"; this is a designation for sensual lust and so on that have become firmly established. Disposition and underlying tendency together make "inclination and underlying tendency." The singular should be understood by taking the class and by way of the copulative compound. Since temperaments and dispositions are included in inclinations and underlying tendencies, therefore in the synopsis, having collected the knowledges regarding temperaments and dispositions under the knowledge of inclinations and underlying tendencies alone, "knowledge of inclinations and underlying tendencies" is said. For with whatever intention the synopsis was made, with that very same intention the analytic explanation was made.

70. "Knowledge of the twin miracle" - here, "twin" because of the simultaneous occurrence, neither before nor after, of masses of fire and streams of water and so on all at once; "miracle" because of the removal of opposing phenomena such as faithlessness and so on; it is both twin and that miracle, thus "twin miracle."

71. "Knowledge of the great compassion attainment" - here, compassion is so called because when there is suffering in others it causes the hearts of the good to tremble; or compassion because it buys, that is, it injures and destroys the suffering of others; or compassion because it is spread, it is extended by way of pervading towards those who are suffering; great compassion is compassion that is great by way of the act of pervading and by way of the quality of action; "attainment" because the greatly compassionate ones attain it; great compassion and that attainment, thus "great compassion attainment." In that great compassion attainment, knowledge associated with that.

72-73. "The knowledge of omniscience, the unobstructed knowledge" - here, one who understood all, classified as the fivefold path of what is to be understood, is omniscient; the state of being omniscient is omniscience; that itself is knowledge - where "the knowledge of omniscience" (sabbaññutāñāṇa) should be said, "the knowledge of omniscience" (sabbaññutaññāṇa) is said. For all phenomena, classified as conditioned, unconditioned, and so on, are just five paths of what is to be understood: activities, alteration, characteristic, Nibbāna, and concept. "Omniscient" - and there could be fivefold omniscient ones: omniscient by sequence, omniscient at once, omniscient constantly, omniscient by capacity, and omniscient by what is known. Because of the impossibility of a time for knowing all sequentially, omniscience by sequence does not exist; because of the absence of grasping all objects at once, omniscience at once does not exist; because of the arising of consciousness according to its respective object such as eye-consciousness and so on, because of the opposition of the life-continuum consciousness, and because of the absence of logical fitness, constant omniscience does not exist; from the remainder, there could be omniscience by capacity through the ability to know all, or there could be omniscience by what is known through having known all phenomena. Since for the omniscient by capacity there is no actual knowing of all, that too is not fitting.

Because this was said, only omniscience by what is known is fitting. For when this is so, by way of function, by way of non-delusion, by way of the accomplishment of reason, and by way of being bound to adverting, it is indeed omniscience. For since its functioning is dependent only on adverting, there is no obstruction for it - thus "unobstructed"; that itself is called "unobstructed knowledge."

"These seventy-three knowledges" means these seventy-three knowledges set forth by way of what is common and not common to disciples. "Of these seventy-three knowledges" means of these seventy-three knowledges stated from the beginning. And this is the genitive case used in the sense of extraction. "Tesattatīnaṃ" is also a reading. Where "tesattatiyā" should be said, the plural in a single form should be understood. "Sixty-seven knowledges" means sixty-seven knowledges from the beginning. "Common to disciples" means they are disciples because of having been born with a noble birth at the conclusion of hearing; common because there is equal possession of these; common to the Tathāgatas with disciples - thus common to disciples. "Six knowledges" means the six knowledges set forth at the end. "Not shared with disciples" means not shared with disciples, knowledges belonging to the Tathāgatas alone.

In the Saddhammappakāsinī, the commentary on the Paṭisambhidāmagga,

the explanation of the synopsis section of the matrix of the treatise on knowledge is finished.

1.

Commentary on the Analytic Explanation of the Knowledge Born of Learning

Commentary on the Answering Synopsis

1. Now, in order to show in detail the phenomena included in the synopsis as laid down, the section of analytic explanation beginning with "How is wisdom in giving ear knowledge based on learning?" was begun. Therein, what was said, "wisdom in giving ear is knowledge based on learning" - how is that? This is a question from the wish to speak. For questions are of five kinds - A question for illuminating what has not been seen, a question for comparing what has been seen, a question for cutting off doubt, a question of approval, and a question from the wish to speak. Their diversity is as follows -

What is the question for illuminating what has not been seen? By nature the characteristic is unknown, unseen, not weighed, not determined, not clear, not made clear; one asks a question for the knowledge of that, for the seeing of that, for the scrutiny of that, for the determination of that, for the clarity of that, for the purpose of making manifest. This is a question for illuminating what has not been seen.

What is the question for comparing what has been seen? By nature the characteristic is known, seen, weighed, determined, clear, made clear; he asks a question for the purpose of comparing with other wise persons. This is a question for comparing what has been seen.

What is the question for cutting off doubt? By nature one has plunged into doubt, plunged into uncertainty, become wavering - "Is it thus indeed, or is it not indeed, what indeed, how indeed?" He asks a question for the purpose of cutting off doubt. This is the question for cutting off doubt.

What is a question of approval? The Blessed One asks the monks a question by way of approval - "What do you think, monks, is materiality permanent or impermanent?" "Impermanent, venerable sir." "But what is impermanent, is that suffering or happiness?" "Suffering, venerable sir." "But what is impermanent, suffering, subject to change, is it proper to regard that: 'This is mine, this I am, this is my self'?" "No indeed, venerable sir." This is a question of approval.

What is a question from the wish to speak? The Blessed One asks the monks a question from the wish to speak - "There are these four establishments of mindfulness, monks. What four?" This is a question from the wish to speak. Among those, this should be understood as the elder's question from the wish to speak.

Now, for the question from the wish to speak that goes beyond the synopsis, there are sixteen answer-synopses beginning with "'These phenomena are to be directly known' - this is giving ear; the understanding of that is wisdom, knowledge based on learning." Therein, "these phenomena are to be directly known" - "of one who is teaching" is the remainder of the reading. "These phenomena are to be directly known" - when the Teacher, or a certain fellow in the holy life who is worthy of respect, is teaching the Dhamma, the learning by giving ear in the method stated above is called giving ear. "The understanding of that is wisdom" - the understanding of that learning, the wisdom that discriminates the exposition, is called knowledge based on learning. This is the meaning. "The understanding of that" (tassa pajānanā) becomes "taṃpajānanā" - this is a genitive compound. Or, "taṃ pajānanā" is the accusative case by way of interchange of case-endings. And "to be directly known" means to be known in a beautiful manner by way of understanding the intrinsic characteristic. "To be fully understood" means to be known by pervading, by way of understanding the common characteristic and by way of accomplishing the function. "To be developed" means to be increased. "To be realised" means to be made directly visible. For realisation is twofold: realisation by attainment and realisation by way of object. They partake of deterioration termed decline by way of the occurrence of opposing states - thus "conducive to relinquishment." By conformity with that, they partake of duration termed standing by way of the establishment of mindfulness - thus "connected with duration." They partake of distinction by way of the attainment of higher distinction - thus "leading to distinction." The noble path is called penetration because it pierces and breaks through the mass of greed, the mass of hate, and the mass of delusion never before pierced, never before broken through; they partake of that penetration by way of the occurrence of perceptions and attention accompanied by disenchantment - thus "partaking of penetration."

"All activities" means all phenomena with conditions. For they are called conditioned activities. "Activities" means they are produced by conditions having come together; they are spoken of as distinguished as "conditioned" because of being produced by conditions having come together. "The material and immaterial phenomena of the three planes produced by kamma are conditioned activities" - thus it is said in the commentaries. They too are included among the conditioned activities in such passages as "impermanent indeed are activities" and so on. In such passages as "When, monks, this male person gone to ignorance generates a meritorious activity" and so on, activities with ignorance as condition themselves have come; the wholesome and unwholesome volitions of the three planes are called generating activities. In such passages as "as far as the momentum of the volitional activity, having gone that far, it stood, methinks, as if fixed on its axle" and so on, the bodily and mental energy that has come is called the activity of exertion. In such passages as "For a monk who has attained the cessation of perception and feeling, friend Visākha, verbal activity ceases first, then bodily activity, then mental activity" and so on, applied and sustained thought have come. They construct speech - thus they are verbal activities. In-breath and out-breath are conditioned by the body - thus they are bodily activities. Perception and feeling are conditioned by consciousness - thus they are mental activities. But here conditioned activities are intended.

"Impermanent" means in the sense of non-existence after having been. "Suffering" means in the sense of oppression. "All phenomena" is said including Nibbāna within. "Non-self" means in the sense of being beyond control. In "This is the noble truth of suffering" and so on, where "the origin of suffering, the cessation of suffering" should be said, a change of gender has been made as "the origin of suffering, the cessation of suffering." But because the noble ones such as the Buddha and others penetrate them, therefore they are called noble truths. As he said: "These four noble truths, monks, etc. these, monks, are the four noble truths. The noble ones penetrate these, therefore they are called 'noble truths'." They are also noble truths as the truths of the noble one. As he said: "In the world with its gods, etc. with its gods and humans, the Tathāgata is noble; therefore they are called 'noble truths'." They are also noble truths because of the accomplishment of noble status through having fully awakened to them. As he said: "Because of having fully awakened to these four noble truths as they really are, monks, the Tathāgata is called 'the Worthy One, the Perfectly Self-awakened One, a noble one'." They are also noble truths as noble truths. "Noble" means unerring, not deceiving - this is the meaning. As he said: "These, monks, are the four noble truths that are true, unerring, not otherwise; therefore they are called 'noble truths'." "Truths" - if one asks: what is the meaning of truth? That which for those examining with the eye of wisdom is not distorted like a magical illusion, not deceiving like a mirage, and not of unobtainable intrinsic nature like the self imagined by the sectarians, but rather by way of affliction, production, peace, and leading out, by its nature of being true, not distorted, and factual, is indeed the resort of noble knowledge. This nature of being true, not distorted, and factual, like the characteristic of fire, like the nature of the world, should be understood as the meaning of truth. As he said: "'This is suffering,' monks - this is true, this is unerring, this is not otherwise" - in detail. Furthermore -

But this word "truth" appears in many meanings. That is: In "One should speak truth, one should not be angry" and so on, in the sense of verbal truth. In "Ascetics and brahmins established in truth" and so on, in the sense of abstinence-truth. In "Why do they speak truths as different, the skilled declaring themselves disputants" and so on, in the sense of view-truth. In "For there is one truth, there is no second, in which people understanding would not dispute" and so on, in the sense of ultimate truth, both Nibbāna and the path. In "Of the four truths, how many are wholesome, how many are unwholesome" and so on, in the sense of noble truth. That same word here too occurs in the sense of noble truth.

Of the answer synopsis included in the analytic explanation section,

The explanation of the meaning is concluded.

Commentary on the Analytic Explanation of What Should Be Directly Known

2. Now, in order to show in detail the phenomena included in the synopsis of answers, the section of analytic explanation beginning with "How are these phenomena to be directly known?" was begun. Therein, in the five beginning with the analytic explanation of what should be directly known, from the beginning, ten answers each by way of ones and so on were set forth having been compared with the Dasuttara method of exposition. Among those, in the analytic explanation of what should be directly known first, "all beings" means all beings in all existences - in sensual existence and so on, in percipient existence and so on, and in single-aggregate existence and so on. "Sustained by nutriment" - their duration is from nutriment, thus they are "sustained by nutriment." "Duration" here means existence at its own moment is intended. Thus, nutriment as the cause of the duration of all beings is one phenomenon to be known through superior knowledge. For when conditions are directly known, the conditionally arisen are also directly known, because both are mutually dependent. By this, full understanding by knowing is stated. But if this is so, does not what was said "The non-percipient being gods are rootless, without nutriment, without contact" and so on contradict this? But that does not contradict. For meditative absorption is their nutriment. Even this being so, "Monks, there are these four nutriments for the presence of beings or for the support of those seeking birth. Which four? Edible food, gross or subtle, contact is the second, mental volition is the third, consciousness is the fourth" - this is contradicted, one might say. This too is not contradicted. For in that discourse, without qualification, only phenomena having the characteristic of nutriment are called nutriments. Here, however, by way of exposition, condition is called nutriment. For it is proper for a condition to be found for all conditioned phenomena, and whatever result it generates, that it brings, so to speak. Therefore it is called nutriment. Therefore he said -

For when condition-nutriment is taken, both the nutriment by way of exposition and the nutriment without qualification - all is taken.

Therein, in non-percipient existence, condition-nutriment is found. For when a Buddha has not arisen, having gone forth in the sphere of a sectarian doctrine, having done the preliminary work on the air kasiṇa, having produced the fourth meditative absorption, having emerged from it, "Fie on consciousness! Fie on consciousness! The very absence of consciousness is good indeed. For in dependence on consciousness, suffering arises conditioned by murder, imprisonment and so on; when consciousness is absent, there is nothing" - having generated this acceptance and preference, not having fallen away from their meditative absorption, having died, they are reborn in non-percipient existence. Whatever posture one had resolved upon in the human world, having been reborn in that posture, one remains for five hundred cosmic cycles. For that long a stretch of time one is as if lying down, as if sitting, as if standing. And for beings of such a kind, condition-nutriment is found. For whatever meditative absorption they developed and were reborn through, that itself is their condition. Just as an arrow shot by the force of a bowstring travels as long as the force of the bowstring exists, so they remain as long as the meditative absorption condition exists. When that is exhausted, they fall like an arrow whose force is spent.

But as for those beings doomed to hell who are said to be "neither living on the fruit of work nor living on the fruit of merit" - what is their nutriment? Their nutriment is action itself. Are there five nutriments? This should not be said as "five" or "not five." Has it not been said that "condition is nutriment"? Therefore, by whatever action they were reborn in hell, that itself, being the condition for their duration, is their nutriment. With reference to which this was said: "He does not die until that evil deed is exhausted." Therefore, "sustained by nutriment" means sustained by conditions - this is the meaning. And here no contention should be made regarding edible food. For even spittle arisen in the mouth accomplishes the function of nutriment for them. For spittle, having become experienced as unpleasant, is a condition in hell; experienced as pleasant in heaven. Thus in sensual existence there are four nutriments without qualification; in fine-material and immaterial existences, setting aside the unconscious existence, for the rest there are three; for the unconscious beings and for the rest the condition-nutriment - by this nutriment all beings are sustained by nutriment.

"All beings" is teaching of the Teaching with persons as standpoint, and the intention is "all activities." For even the Blessed One's teaching is fourfold by way of phenomena and persons - Teaching of the Teaching with the Teaching as standpoint, teaching about persons with the Teaching as standpoint, teaching about persons with persons as standpoint, and teaching of the Teaching with persons as standpoint. "I do not, monks, perceive any other single phenomenon that is thus wieldy when developed as this, the mind. The mind, monks, when developed, is wieldy" - such is teaching of the Teaching with the Teaching as standpoint. "This is impossible, monks, there is no chance, that a person accomplished in right view should approach any activity as permanent - this possibility does not exist" - such is teaching about persons with the Teaching as standpoint. "One person, monks, arising in the world arises for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans" - such is teaching about persons with persons as standpoint. "With the manifestation of one person, monks, there is the manifestation of great vision" - such is teaching of the Teaching with persons as standpoint. Among those, here it is teaching of the Teaching with persons as standpoint. It should be understood that since above up to the decad only phenomena are taken, by the mention of beings the inclusion of phenomena is made; or it should be understood that the mention of beings is made because specifically the phenomena included in the continuity of beings are to be examined according to their intrinsic nature through superior knowledge; or it should be understood that since a being is designated with reference to activities, by the figurative usage of the result, activities are called "beings" because only a concept comes into being. For there is no being whatsoever sustained by conditions apart from activities, but it is said thus by conventional expression. Thus by this, full understanding by knowing is stated.

"Two elements" means the conditioned element and the unconditioned element. Therein, the five aggregates produced by many conditions having come together are the conditioned element; Nibbāna, not made by any conditions, is the unconditioned element.

"Three elements" means the sensual element, the fine-material sphere element, and the immaterial sphere element. Therein, what is the sensual element? From below, making the Avīci hell the limit, from above, including the gods who control what is created by others, whatever in this interval are the aggregates, elements, and sense bases that frequent here and are included here - materiality, feeling, perception, activities, consciousness. This is called the sensual element. Therein, what is the material element? From below, making the Brahma world the limit, from above, including the Akaniṭṭha gods, whatever in this interval are the consciousness and mental factors that frequent here and are included here, of one who has attained or of one who has been reborn or of one dwelling in the happiness of the present life. This is called the fine-material sphere element. Therein, what is the immaterial sphere element? From below, making the gods reborn in the plane of infinite space the limit, from above, including the gods reborn in the plane of neither-perception-nor-non-perception, whatever in this interval are the consciousness and mental factors that frequent here and are included here, of one who has attained or of one who has been reborn or of one dwelling in the happiness of the present life. This is called the immaterial sphere element. In the commentary, however, "the sensual element" means sensual existence; the five aggregates are obtained. "The fine-material sphere element" means fine-material existence; the five aggregates are obtained. "The immaterial sphere element" means immaterial existence; four aggregates are obtained - thus it is said. This is the explanation according to the Dasuttara method.

But according to the method of the Saṅgīti, "three wholesome elements - the renunciation element, the non-anger element, the non-violence element. Another three elements - the fine-material sphere element, the immaterial sphere element, the cessation element. Another three elements - the inferior element, the middling element, the superior element" - the elements stated thus are also applicable here. Reasoning connected with renunciation, applied thought, etc. right thought. This is called the renunciation element. All wholesome mental states too are the renunciation element. Reasoning connected with non-anger, applied thought, etc. right thought is the non-anger element. Whatever friendliness towards beings, friendly feeling, the state of being friendly, liberation of mind through friendliness. This is called the non-anger element. Reasoning connected with non-violence, applied thought, etc. right thought is the non-violence element. Whatever compassion towards beings, compassionate feeling, the state of being compassionate, liberation of mind through compassion. This is called the non-violence element. The fine-material and immaterial elements have already been stated. The cessation element is Nibbāna. The inferior element is the twelve unwholesome arisings of consciousness; the middling element is the remaining phenomena of the three planes. The superior element is the nine supramundane states. And all are elements in the sense of being lifeless.

"Four noble truths" means the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the practice leading to the cessation of suffering. The explanation of these will be in the answers concerning the truths.

"Five planes of liberation" means hearing the teaching of the Teaching set forth by others for one's own welfare, teaching the Teaching as one has heard it oneself for the welfare of others, rehearsing the Teaching as one has heard it, contemplating with the mind the Teaching as one has heard it, and a favourable object among the kasiṇas, foulness, and so on - these are the five causes of liberation. As he said -

"Six unsurpassed things" - here, there is nothing higher than these, thus they are unsurpassed; unsurpassed themselves are unsurpassed things; the meaning is "foremost." For this was said by the Blessed One -

"Seven cases for being without ten years" - here, "there is no ten years for this one" - thus "without ten years." The cases, the causes of the state of being without ten years, are the cases for being without ten years. For one who has eliminated the mental corruptions, having attained final Nibbāna at the time of ten years seniority, because of the absence of renewed conception, is not again one of ten years seniority - thus he is called "without ten years." And not only one of ten years seniority does not exist, even one of nine years seniority, etc. even one of a single moment does not exist either. And not only one who has attained final Nibbāna at the time of ten years seniority; even one who has attained final Nibbāna at the age of seven years is indeed soulless, without ten years, without a moment. But the Blessed One, having applied a conventional expression that arose in the time of the sectarians to one who has eliminated the mental corruptions in the Dispensation, showing the absence of such a one there and the existence here, said "seven cases for being without ten years" as the causes of such an intrinsic nature. As he said -

The Elder too, having extracted that very teaching in the same way, said "seven cases for being without ten years."

"Eight bases of overcoming" - here, the sense bases that are being overcome by these meditative absorptions are the bases of overcoming - that is, the meditative absorptions. "Sense bases" means the circular meditation object objects reckoned as sense bases in the meaning of foundation. For a person with superior knowledge, of clear knowledge, thinking "What is there here to attain in this object? There is no burden for me in producing unified focus of mind," having overcome those objects, attains; the meaning is that right here, together with the arising of the sign, he produces absorption. Meditative absorptions produced in this way are called "bases of overcoming."

"Nine progressive abidings" means following each preceding one is progressive; because of being to be dwelt in progressively and to be attained progressively, they are abidings - progressive abidings; the meaning is abidings to be entered upon in succession.

"Ten bases for wearing away" means they wear away, they destroy wrong view and so on - thus "wearing away." "Bases" means causes. They are wearing away and they are bases - thus "bases for wearing away." This is a designation for right view and so on.

3. "The all, monks, should be directly known" and so on - it should be understood that what was said by the Blessed One has been brought here and shown. "And what" - the syllable "ca" is an indeclinable particle used merely as an expletive. The thirty answers beginning with the eye are explained in the order of door, object, and occurrence, having made five each in each of the six doors. Therein, the eye is twofold - the physical eye and the eye of wisdom. Among these, the eye of wisdom is fivefold: the Buddha-eye, the all-seeing eye, the eye of knowledge, the divine eye, and the eye of the teaching. "I saw, monks, surveying the world with the Buddha-eye" - this is called the Buddha-eye. "The all-seeing eye is called the knowledge of omniscience" - this is called the all-seeing eye. "Vision arose, knowledge arose" - this is called the eye of knowledge. "I saw, monks, with the divine eye, which is pure" - this is called the divine eye. "The stainless, spotless eye of the teaching arose" - this is called the eye of the teaching, the knowledge reckoned as the lower three paths.

The physical eye too is twofold: the eye with its constituents and the sensitivity-eye. That lump of flesh established in the eye-socket, delimited below by the bone of the eye-socket, above by the eyebrow bone, on both sides by the corners of the eyes, externally by the eyelashes, bound by a sinew-thread emerging from the middle of the eye-socket to the brain, decorated with white, dark, and very dark circles - this is called the eye with its constituents. But whatever sensitivity herein dependent, herein bound, derived from the four primary elements - this is called the sensitivity-eye. This is what is intended here. That same, in the middle of the dark circle surrounded by the white circle of that eye with its constituents, in the sphere of sight at the place where the arising of bodily forms standing in front occurs, having pervaded the seven eye-membranes like oil poured on seven layers of cotton pervading the cotton layers, in measure merely the size of a split mung bean, stands accomplishing the function of sense-base and door as is appropriate for eye-consciousness and so on. "It tastes that" (taṃ cakkhati) - thus eye (cakkhu); the meaning is it enjoys and makes clear visible form. "They make visible" thus "forms"; undergoing change of colour, they make manifest the state of having reached the heart - this is the meaning. Consciousness that has occurred from the eye, or consciousness of the eye, is eye-consciousness. It touches - thus contact (phassa). Having adorned the term with a prefix, it is called "contact" (samphassa). Contact that has occurred from the eye is eye-contact. "With eye-contact as condition" means with the condition of contact associated with eye-consciousness. "Feeling" (vedayita) means experiencing (vindana); the meaning is feeling (vedanā). "That itself makes happy" - thus happiness (sukhaṃ); the meaning is that in whomever it arises, it makes that one happy. Or it well devours and destroys bodily and mental affliction - thus happiness. "It afflicts" - thus suffering (dukkhaṃ); the meaning is that in whomever it arises, it makes that one afflicted. "Not suffering, not happiness" (na dukkhaṃ na sukhaṃ) is neither-unpleasant-nor-pleasant (adukkhamasukhaṃ). The syllable "ma" is stated by way of word-junction. But that eye-contact is a condition for the feeling associated with it in eight ways: by way of conascence, mutuality, support, result, nutriment, association, presence, and non-disappearance; in five ways for the feeling associated with receiving-consciousness: by way of proximity, contiguity, decisive support, absence, and disappearance; and it is a condition for those associated with investigating consciousness and so on only by way of decisive support.

"It hears" (suṇāti) - thus it is the ear (sota). That, inside the ear-hole with its constituents, at the spot covered with fine copper-coloured hairs having the shape of a finger-ring, stands accomplishing the function of sense-base and door as is appropriate for ear-consciousness and so on. "They sound forth" means sounds, the meaning is "they are uttered." "It smells" (ghāyati) - thus it is the nose (ghāna). That, inside the nose-hole with its constituents, at the spot having the shape of a goat's hoof, stands accomplishing the function of sense-base and door as is appropriate for nose-consciousness and so on. "They give off odour" means odours, the meaning is "they indicate their own objects." "It calls out life" (jīvitam avhāyati) - thus it is the tongue (jivhā); or the tongue in the sense of tasting (sāyana). That, having excluded the extreme tip, root, and sides of the tongue with its constituents, at the spot in the middle of the upper surface having the shape of the tip of a split blue lotus petal, stands accomplishing the function of sense-base and door as is appropriate for tongue-consciousness and so on. "Beings savour them" means flavours, the meaning is "they enjoy." The body is the origin of contemptible phenomena with mental corruptions. "Origin" means the place of arising. That, wherever in this body there is what is called clung-to occurrence, there for the most part body-sensitivity stands accomplishing the function of sense-base and door as is appropriate for body-consciousness and so on. "They are touched" means tangible objects. "It knows" (munāti) - thus it is mind (mano); the meaning is it cognizes. "They bear their own characteristic" (attano lakkhaṇaṃ dhārenti) - thus they are phenomena (dhammā). "Mind" (mano) means the life-continuum together with adverting. "Phenomena" (dhammā) means phenomena that are mind-objects of twelve varieties. "Mind-consciousness" (manoviññāṇa) means impulsion mind-consciousness. "Mind-contact" (manosamphassa) means contact associated with it. That is a condition for the feeling associated with it by the remaining seven conditions excluding the result condition; for the immediately subsequent one, by those very same; for the remaining ones, it is a condition only by way of decisive support.

The five answers beginning with material form and so on are explained by way of the aggregates. It is transformed and afflicted by cold and so on - thus material form (rūpa). It feels - thus feeling (vedanā). It perceives - thus perception (saññā). They construct - thus activities (saṅkhārā). It cognizes - thus consciousness. The ten sets of six beginning with the eye and ending with sustained thought regarding mental phenomena are explained by way of the pleasant and agreeable as sixty answers. Feeling born of eye-contact and so on is just that which is associated with each respective one. Perception regarding forms is perception of material form. "It wills" means volition (sañcetanā), the meaning is "it brings together." "It trembles" means craving (taṇhā), the meaning is "it thirsts." "It thinks" means applied thought (vitakko), or contemplation is applied thought, it means striking. "By that the mind moves about the object" means sustained thought (vicāro), or moving about is sustained thought, it means following along.

4. The six answers beginning with the solid element are explained briefly by way of defining mentality-materiality. It is earth because of being spread out. It reaches, it is reached, or it causes to reach - thus it is liquid. It heats - thus it is heat. It blows - thus it is air. It does not drag, it does not pull away, it is not possible to plough, to cut, or to break it - thus it is space. It is an element in the meaning of being without a being.

The ten answers beginning with the earth kasiṇa are explained by way of kasiṇa meditation development. "Kasiṇa" is said by way of entire pervading to refer to the kasiṇa circle, the sign that has appeared in it, and also the meditative absorption that has that as its object. But here meditative absorption is intended. At the beginning there are four meditative absorptions having the primary element kasiṇas as objects, and beyond those four having colour kasiṇas as objects. "Space kasiṇa" means demarcated space, and the meditative absorption having that as its object, the space left by the removal of the kasiṇa, and the plane of infinite space having that as its object. "Consciousness kasiṇa" means the consciousness of the plane of infinite space, and the plane of infinite consciousness having that as its object.

The thirty-two answers beginning with head hairs are explained by way of the meditation subject of the thirty-two aspects. But among those beginning with head hairs, when they are presented as repulsive, there is the meditation subject of foulness by way of mindfulness of the body; when they are presented by colour, there is the kasiṇa meditation subject; when they are presented by element, there is the meditation subject of defining the four elements; and for those presented as repulsive or by colour, the terms beginning with "head hairs" and so on are the meditative absorptions having those as objects; for what is presented by element, those portions and the element meditation development having those as objects should be understood.

Head hairs are delimited on both sides by the knots of hair above the ears, in front by the edge of the forehead, and behind by the bottom of the throat, having entered to the extent of a grain of paddy into the skin wrapping the skull, standing numbering many hundreds of thousands.

Body hairs, setting aside the place where head hairs and so on are established and the palms of the hands and soles of the feet, for the most part stand in the skin of the body, having entered to the extent of a nit's egg into ninety-nine thousand hair pores.

Nails are twenty, standing on the upper backs of the fingers.

Teeth stand in the two jawbones, for the most part thirty-two.

Skin is the hide that, having enveloped the entire body, stands above the visible pleura and below the outer skin.

Flesh is nine hundred pieces of flesh standing having besmeared slightly more than three hundred bones.

Sinews are nine hundred sinews standing in the entire body having bound the bones.

Bones are slightly more than three hundred bones standing in the entire body above the bones below.

Bone marrow is the marrow standing inside those various bones.

Kidneys are two lumps of flesh that, having emerged from the bottom of the throat by a single root, having gone a little way, having been bound by a thick sinew that has split in two, stand having encircled the flesh of the heart.

The heart is the flesh of the heart standing in the middle of the two breasts inside the body, internally the support of consciousness, filled with about half a pasata measure of blood, having a cavity the size of the place where a punnāga seed is established.

The liver is a twin membrane of flesh standing in dependence on the right side inside the two breasts.

The pleura is twofold enveloping flesh: that termed covered pleura, standing having covered the heart and kidneys, and that termed uncovered pleura, standing having wrapped around the flesh beneath the skin throughout the whole body.

The spleen is the flesh of the stomach-tongue standing in dependence on the upper side of the stomach lining on the left side of the heart.

Lungs are the lung flesh, consisting of thirty-two pieces of flesh, standing hanging down having covered over the heart and the liver, between the two breasts, inside the body.

Intestines are the coils of the intestines, being fastened above at the throat and below at the anus, standing inside the body within the confines of the throat and the anus, thirty-two cubits for a man, twenty-eight cubits for a woman, bent at twenty-one places.

Mesentery is the binding that, having fastened the folds of the intestines together at the bolt-end where they do not separate, stands between the twenty-one folds of the intestines.

Undigested food is the various kinds of what is eaten, drunk, chewed, and tasted, crushed by the pestle of the teeth, turned over by the hand of the tongue, obstructed by spittle and saliva, with the excellence of colour, odour, flavour, and so on gone at that very moment, resembling the vomit of a dog that has eaten chaff from a weaver's loom, having fallen down, having become enveloped by bile, phlegm, and wind, seething with the force of the heat of the digestive fire, swarming with crowds of worms, releasing foam and bubbles again and again, having reached a state of supreme refuse-foul-smelling loathsomeness, standing on the membrane above the navel termed the stomach.

Excrement is the faeces standing at the end of the intestines, in the space termed the receptacle for the digested, between the navel below and the roots of the backbone, about eight finger-breadths in height.

Bile is twofold: that termed bound bile, which stands depending on the liver flesh between the heart flesh and the lungs, standing in a bile sac resembling a large kosātakī pod; and that termed unbound bile, which, excluding the places on the head hair, body hair, nails, and teeth that are free from flesh, and the hardened dry skin, has pervaded the remaining body and stands there.

Phlegm is the phlegm standing on the mucous membrane of the stomach, in a quantity filling one measure.

Pus is the transformation of fully matured blood in boils, abscesses, and so on that have arisen either at a place on the body struck by stumps, thorns, weapons, flames of fire, and so on, or by way of disturbance of the internal elements. Blood is twofold: that termed accumulated blood, which, having filled the lower part of the liver, trickling little by little upon the heart, kidneys, and lungs, moistening the kidneys, heart, liver, and lungs, stands in the amount sufficient to fill one measure; and that termed circulating blood, which, excluding the places on the head hair, body hair, nails, and teeth that are free from flesh, and the hardened dry skin, has pervaded the entire clung-to body following the network of veins and stands there.

Sweat is the liquid element that trickles through all the pores of the head hair and body hair when the body is heated by the heat of fire, the heat of the sun, seasonal changes, and so on.

Fat is the thick cohesion standing between the skin and the flesh throughout the whole body of a stout person, and depending on the calf flesh and so on of a thin person.

Tears are the liquid element that, having arisen due to pleasure, displeasure, unsuitable food, or climate, either stands filling the eye-sockets or trickles forth.

Grease is the dissolved cohesion standing mostly on the palms of the hands, the backs of the hands, the soles of the feet, the backs of the feet, the tips of the nose, the forehead, and the points of the shoulders, where heat has arisen due to the heat of fire, the heat of the sun, or unsuitable climate.

Spittle is the liquid element mixed with foam, which, for one seeing or remembering such food, or placing it in the mouth, or when the heart feels weary, or when producing disgust towards anything whatsoever, arises more abundantly and, descending from both sides of the cheeks, stands on the tongue.

Snot is the putrid, impure, slippery substance that, for one in whom disturbance of the elements has arisen due to unsuitable food or climate, or for one who is weeping, having trickled from the brain inside the head, having descended through the opening at the top of the palate, either stands filling the nostrils or trickles forth.

Synovial fluid is the slippery carcass standing within the one hundred and eighty joints, accomplishing the function of lubricating the bone joints.

Urine is the liquid element standing inside the bladder container by the power of food and climate.

Brain is the heap of marrow, a combination of four lumps, standing inside the skull depending on the four suture lines.

The twelve answers beginning with the eye sense base and so on are explained by way of the twelve sense bases. It is a sense base because of being a sense base, because of extending income, and because of leading to what is extended. For in the eye, visible form, and so on, consciousness and mental factors having their respective doors and objects exert themselves, rise up, strive, and endeavour by their own respective functions of experiencing and so on - thus it is said. And moreover, these extend and spread out the phenomena that constitute income - thus it is said. And this exceedingly extended suffering of the round of rebirths that has proceeded in the round of rebirths without discernible beginning - as long as it does not turn back, so long they lead and set it going - thus it is said.

Furthermore, a sense base is so called in the meaning of a dwelling place, in the meaning of a mine, in the meaning of a meeting place, in the meaning of a place of origin, and in the meaning of a cause. For thus in the world, in such expressions as "the lord's domain" and "Vāsudeva's domain" and so on, a dwelling place is called a "sense base." In such expressions as "a gold mine" and "a silver mine" and so on, it means a mine. In the Dispensation, however, in such expressions as "in a delightful place, birds resort to it" and so on, it means a meeting place. In such expressions as "the southern route is the sense base of cattle" and so on, it means a place of origin. In such expressions as "in each and every case he attains the ability to witness, when there is a basis for mindfulness" and so on, it means a cause. And in the eye and so on, those respective consciousness and mental factors dwell, because their occurrence depends on them - thus the eye and so on are their dwelling place; and in the eye and so on they are strewn because of being dependent on them and because of having them as objects - thus the eye and so on are also their mine; because of coming together there and there by way of sense-base, door, and object, the eye and so on are also their meeting place; because of their arising right there by way of being their support and object, the eye and so on are also their place of origin; because in the absence of the eye and so on they are absent, the eye and so on are also their cause - thus, by the aforesaid meaning, it is the eye and it is a sense base - thus "eye sense base." So too for the rest.

The eighteen answers beginning with the eye-element are explained by way of the eighteen elements. Each individual phenomenon among the eye and so on, according to its origination, arranges, is borne, arrangement is determined, by this, or here it is borne - thus "element." For mundane elements, having been defined as being causes, just as the elements of gold, silver, and so on produce gold, silver, and so on, they arrange the manifold suffering of the round of rebirths. And they are borne, sustained by beings, just as a burden by burden-bearers - this is the meaning. And these are merely the arrangement of suffering, because of not being subject to control. And by these, which are the instruments, the suffering of the round of rebirths is carried out in conformity by beings. And what is thus arranged is borne, deposited in these very same - this is the meaning. Furthermore, just as the self of the sectarians does not exist by intrinsic nature, these are not so. But these bear their own intrinsic nature - thus they are elements. And just as in the world the variegated rock constituents such as yellow orpiment, red arsenic, and so on are called "elements," so too these are like elements - thus they are elements. For these are variegated constituents to be known by knowledge. Or just as in the constituents of the combination termed "body," such as chyle, blood, and so on, which are defined by mutually dissimilar characteristics, there is the designation "element," just so in the constituents of individual existence termed "the five aggregates" too, the designation "element" should be understood. For these, the eye and so on, are defined by mutually dissimilar characteristics. Furthermore, "element" is a designation for what is merely lifeless. For thus indeed the Blessed One gave the teaching on elements in such passages as "This person, monk, has six elements" for the purpose of abolishing the perception of a soul. By the aforesaid meaning, it is the eye and that is an element - thus "eye-element." So too for the rest. "Mind-element" means the three mind-elements. "Element of phenomena" means the aggregates of feeling, perception, and mental activities, the sixteen kinds of subtle matter, and Nibbāna. "Mind-consciousness element" means the seventy-six mind-consciousness elements.

The twenty-two answers beginning with the eye-faculty are explained by way of the twenty-two faculties. The eye itself exercises the function of lordship in the characteristic of seeing - thus "eye-faculty." The ear itself exercises the function of lordship in the characteristic of hearing - thus "ear-faculty." The nose itself exercises the function of lordship in the characteristic of smelling - thus "nose-faculty." The tongue itself exercises the function of lordship in the characteristic of tasting - thus "tongue-faculty." The body itself exercises the function of lordship in the characteristic of touching - thus "body-faculty." "It thinks" (manate) - thus it is the mind (mano); the meaning is it cognizes. The commentary teachers, however, said - As if measuring with a measuring vessel, as if weighing with a great scale, it thinks, it knows the object - thus it is the mind (mano); that very same exercises the function of lordship in the characteristic of thinking - thus "mind faculty."

The phenomena conascent with it live by means of it - thus "life" (jīvita); that very same exercises the function of lordship in the characteristic of maintenance - thus "life faculty." That is twofold: the material life faculty and the immaterial life faculty. The material life faculty is conascent with all kamma-born matter and is the maintenance of conascent matter; the immaterial life faculty is conascent with all consciousness and is the maintenance of conascent immaterial phenomena.

She bears, the embryo goes into her womb - thus "woman" (itthī); it exercises the function of lordship in the feminine sign and so on - thus it is a faculty; by fixed determination it is the faculty of a woman only - the femininity faculty.

"Puṃ" is called hell; in hell termed "puṃ" one is injured, one is harmed - thus "a man" (puriso); it exercises the function of lordship in the masculine sign and so on - thus it is a faculty; by fixed determination it is the faculty of a man only - the masculinity faculty. Of these two, each one is conjoined with the kamma-born materiality of each individual possessing that intrinsic nature.

Pleasantness associated with wholesome-resultant body-consciousness exercises the function of lordship in the characteristic of bodily comfort - thus it is a faculty; pleasantness itself is a faculty - the faculty of pleasantness.

Pain associated with unwholesome-resultant body-consciousness exercises the function of lordship in the characteristic of bodily discomfort - thus it is a faculty; pain itself is a faculty - the faculty of pain.

Through the connection with rapture and pleasure, the mind would be beautiful - thus "glad-minded" (sumano); the state of being glad-minded is pleasure (somanassa); it exercises the function of lordship in the characteristic of mental comfort - thus it is a faculty; pleasure itself is a faculty - the pleasure faculty.

Through the connection with displeasure, the mind would be bad - thus, or because of being inferior feeling, the mind would be contemptible - thus "unhappy-minded" (dummano); the state of being unhappy-minded is displeasure (domanassa); it exercises the function of lordship in the characteristic of mental discomfort - thus it is a faculty; displeasure itself is a faculty - the faculty of displeasure. It looks on with indifference at the occurrence in the mode of pleasure and pain, because of being established in the mode of neutrality it proceeds in that mode - thus "equanimity" (upekkhā); it exercises the function of lordship in the characteristic of neutrality - thus it is a faculty; equanimity itself is a faculty - the equanimity faculty.

They believe by means of it, or it itself believes, or it is merely the act of believing - thus "faith" (saddhā); because of overcoming faithlessness, it is a faculty in the meaning of predominance; or because it exercises the function of lordship in the characteristic of decision - thus it is a faculty; faith itself is a faculty - the faith faculty.

The state of a hero is energy, or the action of heroes is energy, or that which is to be set in motion, to be kept going by method, by way - thus "energy" (vīriya); because of overcoming idleness, it is a faculty in the meaning of predominance; or because it exercises the function of lordship in the characteristic of exertion - thus it is a faculty; energy itself is a faculty - the energy faculty.

They remember by means of it, or it itself remembers, or it is merely the act of remembering - thus "mindfulness" (sati); because of overcoming forgetfulness, it is a faculty in the meaning of predominance; or because it exercises the function of lordship in the characteristic of establishing - thus it is a faculty; mindfulness itself is a faculty - the mindfulness faculty.

It rightly places the mind on the object, establishes it - thus "concentration" (samādhi); because of overcoming distraction, it is a faculty in the meaning of predominance; or because it exercises the function of lordship in the characteristic of non-distraction - thus it is a faculty; concentration itself is a faculty - the concentration faculty.

It understands the noble truths by the method beginning with "This is suffering" - thus "wisdom" (paññā). In the commentary, however, it is said: "Wisdom is by way of making known as impermanent, suffering, and non-self." Because of overcoming ignorance, it is a faculty in the meaning of predominance; or because it exercises the function of lordship in the characteristic of seeing - thus it is a faculty; wisdom itself is a faculty - the wisdom faculty.

Because it arises in one who is practising with the intention "I shall know the unknown, the Deathless state, or the teaching of the four truths, in the round of rebirths without discernible beginning," and because of the occurrence of the meaning of faculty - thus the faculty of "I shall know the unknown." This is the name for the knowledge of the path of stream-entry.

Without transgressing the limit known by the first path, because of knowing those very same teachings of the four truths known by that path, and because of the occurrence of the meaning of faculty - thus the fully knowing faculty is the faculty of final knowledge. This is the name for knowledge in six states beginning with the fruition of stream-entry.

Because it arises in one who has final knowledge, one who has eliminated the mental corruptions, whose function of knowledge regarding the four truths is completed, and because of the occurrence of the meaning of faculty - thus the faculty of one who has final knowledge; or because among the phenomena of those who have final knowledge, whose function regarding the four truths is completed, who stand having penetrated the four truths, it accomplishes the function of lordship within them - thus the faculty of one who has final knowledge. This is the name for the knowledge of the fruition of arahantship. All these are faculties as appropriate in the meaning of the sign of the lord, in the meaning of being taught by the lord, in the meaning of being seen by the lord, in the meaning of being created by the lord, and in the meaning of being employed by the lord. For the Blessed One, the perfectly Self-awakened One, is the lord because of the state of supreme sovereignty, and wholesome and unwholesome action is the lord because of the absence of anyone's sovereignty over actions. For that very reason, here the faculties born of action indicate wholesome and unwholesome action, and they are created by that - thus they are faculties in the meaning of the sign of the lord and in the meaning of being created by the lord. But all these were proclaimed as they really are and fully awakened to by the Blessed One, the great sage - thus they are faculties in the meaning of being taught by the lord and in the meaning of being seen by the lord. And by that very Blessed One, the great sage, some were employed for the practice of resort, and some were employed for the practice of meditative development - thus they are faculties also in the meaning of being employed by the lord. Furthermore, these are faculties also in the meaning of sovereignty termed predominance. For in the occurrence of eye-consciousness and so on, the predominance of the eye and so on is established - when that is sharp, because of its sharpness, and when dull, because of its dullness.

5. The twelve answers beginning with the sensual element and so on are explained by way of the classification of existence. The element connected with sensuality reckoned as sensual lust is the sensual element, or the element reckoned as sensuality is the sensual element.

Having abandoned sensuality, the element connected with fine-materiality is the fine-material element, or the element reckoned as fine-materiality is the fine-material element.

Having abandoned both sensuality and fine-materiality, the element connected with immateriality is the immaterial element, or the element reckoned as immateriality is the immaterial element.

Those very same elements are again stated by the term existence. For "it exists" is called "existence." Existence connected with perception is percipient existence, or existence accompanied by perception is percipient existence, or perception exists here in this existence - thus percipient existence. That is sensual existence, and fine-material existence free from non-percipient existence, and immaterial existence free from neither-percipient-nor-non-percipient existence.

Non-percipient existence is not percipient existence; that is a part of fine-material existence.

Because of the absence of grossness it is "neither-perception," because of coming to be through subtlety it is "nor-non-perception" - thus neither-perception-nor-non-perception; existence connected with that is neither-percipient-nor-non-percipient existence. Or because of the absence of gross perception and because of the existence of subtle perception, neither-perception-nor-non-perception exists in this existence - thus neither-percipient-nor-non-percipient existence; that is a part of immaterial existence.

Existence covered with a single aggregate of matter, one constituent of being belongs to this existence - thus single-aggregate constituent existence; that is just non-percipient existence.

Existence covered with four immaterial aggregates, four constituents of being belong to this existence - thus four-aggregate constituent existence; that is just immaterial existence.

Existence covered with five aggregates, five constituents of being belong to this existence - thus five-aggregate constituent existence; that is both sensual existence and a part of fine-material existence.

6. The twelve answers beginning with the first meditative absorption and so on are explained by way of meditative absorption and attainment. "Meditative absorption" - here only the divine abidings are intended. The first meditative absorption is associated with applied thought, sustained thought, rapture, happiness, and unified focus of mind. The second meditative absorption is associated with rapture, happiness, and unified focus of mind. The third meditative absorption is associated with happiness and unified focus of mind. The fourth meditative absorption is associated with equanimity and unified focus of mind.

That which softens (medati), that which becomes tender (mejjati) is friendliness (mettā); the meaning is "that which is affectionate" (sinīyhati). Friendliness (mettā) is so called because it arises in a friend (mitte bhavā), or because it is the disposition of a friend (mittassa esā pavatti); liberation (vimutti) because of being released from opposing mental states and because of being inclined towards the object; liberation of mind is liberation of the mind (cetovimutti); friendliness itself as liberation of mind is liberation of mind through friendliness (mettācetovimutti).

Compassion has the meaning already stated.

Those possessed of that rejoice (modanti) by means of it, or one oneself rejoices (modati), or it is merely the act of rejoicing itself - thus it is altruistic joy (muditā). By the abandoning of activity beginning with "May they be free from enmity" and by the approach to the state of neutrality, one is equanimous (upekkhati) - thus it is equanimity (upekkhā). The three divine abidings beginning with friendliness are connected with the three meditative absorptions beginning with the first. The divine abiding of equanimity is connected with the fourth meditative absorption.

By way of pervading, there is no end for this - thus "infinite" (ananto). Space is infinite - thus "infinite space" (ākāsānanto); this is the space revealed by the removal of the kasiṇa. Infinite space itself is the infinity of space (ākāsānañcaṃ); that infinity of space is a plane for this meditative absorption together with its associated mental states in the meaning of foundation, just as the plane of the gods is for the gods - thus the plane of infinite space (ākāsānañcāyatanaṃ). The plane of infinite space itself as an attainment is the attainment of the plane of infinite space. And by way of pervading, there is no end for this - thus "infinite" (anantaṃ); that is the consciousness having space as its object. The infinite itself is infinity (ānañcaṃ); consciousness is infinity - instead of saying "viññāṇānañca," "viññāṇañca" is said. For here this is a conventional term. That infinity of consciousness is a plane for this meditative absorption together with its associated mental states in the meaning of foundation, just as the plane of the gods is for the gods - thus the plane of infinite consciousness (viññāṇañcāyatanaṃ). "There is nothing of this" - thus "one who owns nothing" (akiñcanaṃ); it is said to mean that not even so much as a mere fragment of it remains. The state of one who owns nothing is nothingness (ākiñcaññaṃ). This is a designation for the absence of the consciousness of the plane of infinite space. That is nothingness. In the meaning of foundation, it is a plane for this meditative absorption together with its associated mental states, just as the plane of the gods is for the gods - thus the plane of nothingness (ākiñcaññāyatanaṃ). Because of the absence of gross perception and because of the existence of subtle perception, the perception of this meditative absorption together with its associated mental states is neither-perception-nor-non-perception (nevasaññānāsaññaṃ). Neither-perception-nor-non-perception, and because that is included in the mind sense base and the mind-object sense base, it is also a plane - thus the plane of neither-perception-nor-non-perception (nevasaññānāsaññāyatanaṃ). Or, whatever perception there is here, because of its inability to perform the function of clear perception, it is neither-perception (nevasaññā); because of existing through the subtle state of the remainder of activities, it is nor-non-perception (nāsaññā) - thus neither-perception-nor-non-perception (nevasaññānāsaññā); and that neither-perception-nor-non-perception is also a plane for the remaining mental states in the meaning of foundation - thus the plane of neither-perception-nor-non-perception (nevasaññānāsaññāyatanaṃ). This is a designation for the attainment having the plane of nothingness as its object. Not only is perception here of such a nature, but feeling too is neither-feeling-nor-non-feeling. Consciousness too is neither-consciousness-nor-non-consciousness. Contact too is neither-contact-nor-non-contact. The same method applies to the remaining associated mental states. But this teaching was given under the heading of perception.

The twelve answers beginning with ignorance and so on are explained by way of the factors of dependent origination. In the sense of being inappropriate to fulfil, bodily misconduct and so on is called what should not be found, the meaning being what should not be obtained. It finds that which should not be found - thus it is ignorance. Conversely, bodily good conduct and so on is called what should be found; it does not find that which should be found - thus it is ignorance. It makes unknown the meaning of heap of the aggregates, the meaning of sense base of the sense bases, the meaning of emptiness of the elements, the meaning of predominance of the faculties, the meaning of actuality of the truths - thus it is ignorance. It makes unknown the fourfold meaning of each of suffering and so on stated by way of oppression and so on - thus too it is ignorance; in the round of rebirths which is without end, it causes beings to rush into all modes of generation, destinations, existences, stations of consciousness, and abodes of beings - thus it is ignorance; in the ultimate sense, it rushes towards women, men, and so on which do not exist, and does not rush towards aggregates and so on which do exist - thus it is ignorance; furthermore, ignorance is also because of concealing the sense-bases and objects of eye-consciousness and so on, and the phenomena of dependent origination and the dependently arisen. They construct the conditioned - thus activities. It cognizes - thus consciousness. It inclines - thus mentality, or it causes to incline - thus mentality. It is transformed - thus materiality. It extends income, and it leads to what is extended - thus sense base. It touches - thus contact (phassa). It feels - thus feeling (vedanā). It is agitated - thus craving. It clings, it grasps exceedingly - thus clinging. It becomes, or it develops - thus existence. Coming into being is birth. Decaying is ageing. They die by means of this - thus death.

7. Eight hundred and eight answers beginning with suffering are explained by way of the application of the four truths. For in "Suffering should be directly known" and so on, twenty-four answers by way of six tetrads, having been combined with the section on "the eye... ageing and death," by means of "the eye should be directly known, the ear should be directly known" and so on, with "birth should be directly known" as the conclusion, are stated having been combined with one hundred and ninety-five answers. Ninety-five exceeding four hundred tetrads makes seven hundred and eighty answers by way of those tetrads. In the tetrad beginning with "ageing and death should be directly known," counting "four answers," thus in all there are eight hundred and eight answers. And here, the predominant condition of each respective phenomenon should be understood as the origin. Nibbāna, which is empty of all activities, should be understood as cessation. For with reference to the absence here of all three supramundane faculties beginning with the faculty of "I shall know the unknown," the expression "cessation of the faculty of 'I shall know the unknown'" and so on is fitting. And "the practice leading to cessation" is everywhere only the noble path. For when it is stated thus, since the conventional expression of path is possible even in the case of fruition, it is fitting for the faculty of final knowledge and the faculty of one who has final knowledge as well. Again, eight hundred and eight answers are explained by way of the purpose of full understanding and so on of suffering and so on; again, eight hundred and eight answers are explained by way of the meaning of full understanding through penetration and so on of suffering and so on. That full understanding and penetration in the sense of what should be penetrated - thus "full understanding through penetration." The meaning that is full understanding through penetration itself is the meaning of full understanding through penetration.

8. Again, having combined those same two hundred and two terms beginning with suffering and ending with ageing and death with seven terms each beginning with origin, by way of two hundred and two groups of eight, one thousand six hundred and sixteen answers are explained. Therein, the predominant condition is the origin; its cessation is the cessation of the origin. Desire itself as lust is desire and lust; through the perception of pleasure in suffering, there is desire and lust for suffering; its cessation is the cessation of desire and lust. The happiness and pleasure arising dependent on suffering is the gratification of suffering. The impermanence of suffering, the nature of being subject to change of suffering, is the danger of suffering. The removal of desire and lust for suffering, the abandoning of desire and lust, is the escape from suffering. From the statement "but whatever has come to be, is conditioned, dependently arisen, cessation is its escape," Nibbāna itself is the escape from suffering. It should be understood that "the cessation of suffering, the cessation of the origin, the cessation of desire and lust, the escape from suffering" - in these four instances, Nibbāna itself is stated by various synonymous expressions as the opposite of the various conditioned things. Some, however, say "from the origin of nutriment is the origin of suffering, from the cessation of nutriment is the cessation of suffering - the cessation of the origin is by way of its own nature; or else the cessation of the origin is through seeing the rise and fall; the path together with insight is the cessation of desire and lust." But when it is stated thus, since the supramundane faculties are not subject to insight, it would not be common to all; therefore the method stated first should be accepted. For in the supramundane faculties, precisely because of the absence of desire and lust, the cessation of desire and lust is fitting. Through desire and lust for the body, desire and lust for the individual parts of the body such as head hair and so on is already made; through desire and lust for things possessing ageing and death, desire and lust for ageing and death is already made. Thus gratification and danger also should be applied. Again, having combined those same two hundred and two terms beginning with suffering and ending with ageing and death with six terms each beginning with origin, by way of two hundred and two groups of seven, one thousand four hundred and fourteen answers are explained.

9. Now, in order to explain the two hundred and one terms beginning with material form and ending with ageing and death, having combined them with the seven observations, first the seven observations beginning with the observation of impermanence are explained. All of those, together with the seven pure observation answers, amount to one thousand four hundred and fourteen answers. Observation as "impermanent" is observation of impermanence. That is the opponent of the perception of permanence. Observation as "suffering" is observation of suffering. That is the opponent of the perception of happiness. Observation as "non-self" is observation of non-self. That is the opponent of the perception of self. Through the fulfilment of the three observations, one becomes disenchanted - thus it is disenchantment; and that is disenchantment and it is observation - thus observation of disenchantment. That is the opponent of delight. Through the fulfilment of the four observations, one becomes dispassionate - thus it is dispassion; and that is dispassion and it is observation - thus observation of dispassion. That is the opponent of lust. Through the fulfilment of the five observations, one makes lust cease - thus it is cessation; and that is cessation and it is observation - thus observation of cessation. That is the opponent of origin. Through the fulfilment of the six observations, one gives up - thus it is relinquishment; and that is relinquishment and it is observation - thus observation of relinquishment. That is the opponent of grasping. Even though the supramundane faculties are absent, since they are accessible to insight, from the statement "all activities are impermanent, all activities are suffering, all phenomena are non-self," because they too are impermanent, suffering, and non-self, therein because of the absence of the perception of permanence, happiness, and self, of delight, and of lust, because they possess cessation - thus from observation, and because of the occurrence of relinquishment by giving up and relinquishment by leaping forward, it should be understood that with them too the seven observations are combined. When things possessing ageing and death are seen beginning with impermanence, ageing and death too are indeed seen beginning with impermanence; when one becomes disenchanted and dispassionate regarding things possessing ageing and death, one is disenchanted and dispassionate regarding ageing and death; when things possessing ageing and death are seen as cessation, ageing and death too are indeed seen as cessation; when one gives up things possessing ageing and death, one is indeed giving up ageing and death - thus it should be understood that the seven observations are combined with ageing and death.

10. Now, by way of the five objects beginning with arising and so on, which are the basis of the knowledge of danger, fifteen answers are explained as arising and so on together with their synonyms; by way of the object opposite to that, for the knowledge of the peaceful state, fifteen answers beginning with non-arising and so on are explained; again, having combined those very same terms beginning with arising and non-arising and so on in pairs, thirty answers are explained. Thus in this method alone there are sixty answers. Therein, "arising" means rebirth here conditioned by former action. "Occurrence" means the occurrence of one thus arisen. "Sign" means all signs of activities. For to one who practises meditation, activities appear as if with a definite form, therefore they are called "sign." "Accumulation" means action that is the cause of conception in the future. For that is called "accumulation" in the meaning of volitionally producing.

"Conception" means rebirth in the future. For that is called "conception" because of the reconnecting with another existence. "Destination" means the destination in which that conception takes place. For that is called "destination" because it is to be gone to. "Rebirth" means the coming forth of the aggregates. "Rebirth" means the resultant occurrence stated thus "of one who has attained or of one who has been reborn." "Birth" means coming into being. Whatever aggregates become manifest for those beings being reborn here and there, the first manifestation of each of those. "Ageing" means decaying. That is twofold: the characteristic of the conditioned reckoned as the characteristic of change in its duration, and the state of oldness of the aggregates included within a single existence in the continuity, which is conventionally accepted as broken teeth and so on. That is what is intended here. "Illness" means illness of eight kinds arisen from the condition of disturbance of the elements, by way of bile, phlegm, wind, their combination, change of season, abnormal care, attack, and the result of action. It inflicts and produces various suffering, thus illness; or alternatively, it afflicts, torments, and causes trembling, thus illness. "Death" means they die by means of this, thus death. That is twofold: the characteristic of the conditioned reckoned as the characteristic of passing away, and the interruption of the continuity of the life faculty included within a single existence. That is intended here.

"Sorrow" means sorrowing. The mental burning of one stricken by disasters of relatives, wealth, disease, morality, and views. "Lamentation" means lamenting. The verbal prattle of one stricken by disasters of relatives and so on. "Anguish" means intense trouble. It is hate itself, produced by intense mental suffering in one stricken by disasters to relatives and so on. And here, only the five beginning with arising are stated as the basis of the knowledge of danger; the rest are by way of their synonyms. For "rebirth" is a synonym for arising, "birth" is a synonym for conception, "destination" and "rebirth" - this dyad is for occurrence, and ageing and so on are for sign. But by the terms beginning with non-arising, Nibbāna itself is spoken of.

Again, having combined those same sixty terms beginning with arising and non-arising with the terms suffering and happiness, sixty answers are explained; having combined them with the terms peril and security, sixty answers are explained; having combined them with the terms carnal and spiritual, sixty answers are explained; having combined them with the terms activities and Nibbāna, sixty answers are explained. Therein, "suffering" means suffering because of impermanence. Happiness is the opposite of suffering. What is suffering, that is peril. Security is the opposite of peril. What is peril, that is carnal because of not being free from the bait of the round of rebirths and worldly bait. Spiritual is the opposite of carnal. What is carnal, that is merely activities. Nibbāna is the opposite of activities because of being peaceful. For activities are blazing, Nibbāna is peaceful. It should be understood that by the aspect of suffering, by the aspect of peril, by the aspect of the carnal, by the aspect of activities - thus with reference to occurrence by this and that aspect, it was stated accordingly in this and that way.

11. The thirty-one answers beginning with the meaning of discernment are explained by way of the moment of the noble path. For the mental states associated with the noble path are discerned from the beginning onwards for the purpose of producing them - thus they are discernments; their intrinsic nature is the meaning of discernment. Of those very same, the meaning of retinue is by way of their being mutual retinue to one another. The meaning of complete is by way of the fulfilment of meditation. Of those very same, the meaning of fully focused is by considering the discernment of a single object by means of concentration. The meaning of non-distraction is by considering the absence of distraction towards various objects. The meaning of exertion is by means of energy. The meaning of non-dispersal is by means of concentration, the state of being non-scattered, like bath powder with water. The meaning of undisturbed is because of being unagitated through the exertion of concentration. The meaning of immobility is because of being unshaken. "By way of establishing oneness" means by way of the exertion of concentration and by way of firmly establishing upon a single object. "The meaning of stability" means the meaning of being established by way of motionlessness upon the object. The meaning of object is by way of being the support of that which has Nibbāna as its object. The meaning of resort is by way of freely moving right there. The meaning of abandoning of Nibbāna is by way of being the escape and abandoning. The meaning of relinquishment of the noble path is by way of the relinquishment of mental defilements. The meaning of emergence is by way of emergence from both sides. The meaning of turning away is by way of turning away from those in which signs occur. The meaning of peaceful is because of being quenched. The meaning of sublime is because of being without ardour and because of being the highest. The meaning of liberated is because of being liberated from mental defilements and because of being inclined towards the object. The meaning of without mental corruptions is because of being pure through the state of not being the domain of the mental corruptions. The meaning of crossing over is by the transcending of the wilderness of mental defilements and the wilderness of the round of rebirths. The meaning of signless is because of the absence of the signs of activities. The meaning of desireless is because of the absence of the aspiration of craving. The meaning of emptiness is because of the absence of a self as substance. The meaning of one flavour is through the oneness of flavour by the flavour of liberation, or through the oneness of flavour of serenity and insight. The meaning of non-surpassing of serenity and insight is of each other mutually. Of those very same is the meaning of harmonious. The meaning of deliverance of the noble path is in the going forth from activities. The meaning of cause is through the leading to Nibbāna. The meaning of seeing is through making Nibbāna directly evident. The meaning of authority is by way of being predominant.

12. The four answers beginning with serenity are explained by way of serenity and insight. The meaning of observation is because of observing again and again by way of impermanence and so on. The meaning of non-surpassing of the yoked pair is by the single-flavoured nature of the dyad of serenity and insight. The nine answers beginning with training are explained by way of the beginning, middle, and end of the noble path. It is training because it should be trained in. The meaning of undertaking is because of its being that which should be undertaken. The meaning of resort is because of being the place of occurrence of meditation development and the place of resort of the object taken by way of the meditation subject, having established upon morality. The meaning of exertion is the meaning of striving, of the mind that has become sluggish through idleness at the time of serenity or at the time of insight, by way of the development of the enlightenment factors of investigation of phenomena, energy, and rapture. The meaning of restraint is the meaning of causing to settle down, of the mind that has become restless through restlessness, by way of the development of the enlightenment factors of tranquillity, concentration, and equanimity. "Both purified" means purified on both sides; the meaning is of consciousnesses purified by having warded off from the side of sluggishness and restlessness. It should be understood that the plural is used by way of consciousnesses occurring through continuity, established in the middle state. The meaning of looking on with equanimity is the absence of engagement in striving and settling down. The meaning of specific attainment is meditation by way of consciousness that is evenly proceeding. The meaning of further penetration is by way of the manifestation of the noble path. The meaning of full realisation of the truths is by way of the penetration of the four truths accomplished by the noble path. The meaning of establishing in cessation is by way of fruition attainment. For that establishes the person endowed with it in Nibbāna, which is termed cessation.

The five answers beginning with the faith faculty are stated by way of the meaning of faculty. "The meaning of decision" means the meaning of being intent upon. "The meaning of establishing" means the meaning of establishing having approached the object. "The meaning of seeing" means the meaning of looking at the intrinsic nature. The five answers beginning with the power of faith are explained by way of the meaning of power. "The power of faith" means faith itself is power in the meaning of unshakeability. "Regarding faithlessness" means by faithlessness. And "faithlessness" is the arising of consciousness that is opposed to faith. "The meaning of unshakeability" means the meaning of not being able to be shaken; the meaning is that it cannot be shaken. "Regarding idleness" means by sloth and torpor, which is termed the state of laziness. "Regarding heedlessness" means by the arising of consciousness that is opposed to mindfulness. "Regarding restlessness" means by restlessness, which is termed non-appeasement. "Regarding ignorance" means by delusion. The seven answers beginning with the enlightenment factor of mindfulness are explained by way of the meaning of factor of enlightenment. A factor of one who awakens is a factor of enlightenment. A praised and beautiful factor of enlightenment is an enlightenment factor; mindfulness itself as an enlightenment factor is the enlightenment factor of mindfulness. "It investigates phenomena" - thus investigation of phenomena. This is a name for wisdom. "The meaning of investigation" means the meaning of examination. "It gladdens" - thus rapture. "The meaning of pervading" means the meaning of spreading. Calming is tranquillity. "The meaning of peace" means the meaning of freedom from disturbance. "One looks on closely" - thus equanimity; one sees evenly, the meaning is one sees having become impartial. That here is equanimity of neutrality; its name is also "equanimity as a factor of enlightenment." The meaning of reflection is because of having the characteristic of being evenly disposed.

The eight answers beginning with right view are explained by means of the path. One sees rightly, or by means of it they see rightly, or the view that is praised or beautiful is right view. Of that right view. One thinks rightly, or by means of it they think rightly, or the thought that is praised or beautiful is right thought. "The meaning of fixing upon" means the meaning of placing consciousness upon the object. "The meaning of fixing upon the object" is also a reading. One speaks rightly, or by means of it they speak rightly, or the speech that is praised or beautiful is right speech. This is the name for abstinence from wrong speech. "The meaning of possession" means the meaning of possession of the fourfold verbal restraint. One acts rightly, or by means of it they act rightly, or the action that is praised or beautiful is right action; right action itself is right action. This is the name for abstinence from wrong action. "The meaning of origination" means the meaning of origination of the threefold bodily restraint. One lives rightly, or by means of it they live rightly, or the livelihood that is praised or beautiful is right livelihood. This is the name for abstinence from wrong livelihood. "The meaning of cleansing" means the meaning of purity. One strives rightly, or by means of it they strive rightly, or the effort that is praised or beautiful is right effort. One remembers rightly, or by means of it they remember rightly, or the mindfulness that is praised or beautiful is right mindfulness. One becomes rightly concentrated, or by means of it they become rightly concentrated, or the concentration that is praised or beautiful is right concentration.

13. The ten answers beginning with the faculties and so on, having been grouped into categories, are explained in progressive sequential order. "The meaning of authority" means the meaning of predominance by way of making the function of a lord. "The meaning of unshakeability" means the meaning of being unable to be shaken by opposites. "The meaning of deliverance" means the meaning of going out from the opposites of both the mundane and supramundane. "The meaning of cause" means the meaning of cause either as right view and so on being causes for the abandoning of wrong view and so on, or as all beginning with right view being causes leading to the attainment of Nibbāna. In the establishments of mindfulness, establishing is in the sense of setting up by having entered into and plunged into the objects; mindfulness itself is the establishing - the establishment of mindfulness. But its fourfold classification arises from its occurrence regarding body, feelings, mind, and mental phenomena by way of grasping the aspects of foulness, suffering, impermanence, and non-self, and by way of accomplishing the function of abandoning the perceptions of beauty, happiness, permanence, and self. These are found in the preliminary stage in different consciousnesses; but at the moment of the path, just one mindfulness obtains four names.

In the right strivings, "they strive by means of this" - thus it is striving (padhāna); beautiful striving is right striving (sammappadhāna). Or "they rightly strive by means of this" - thus it is right striving; or it is beautiful because of the absence of the ugliness of mental defilements, and because striving brings about the excellent state in the sense of producing welfare and happiness, and because it produces the state of striving - thus it is right striving. This is a designation for energy. But its fourfold classification operates by way of accomplishing the functions of abandoning, non-arising, arising, and presence of arisen and unarisen unwholesome and wholesome states. These too are found in the preliminary stage in different consciousnesses; but at the moment of the path, just one energy obtains four names. "The meaning of striving" means the meaning of exertion. "The meaning of striving" is also a reading; the meaning is the same.

"Of the bases for spiritual power" - here, each one among desire, energy, consciousness, and investigation succeeds - thus it is supernormal power (iddhi); the meaning is it succeeds, it is accomplished. Or, by means of this, beings succeed, become prosperous, grown, and gone to excellence - thus it is supernormal power (iddhi); by the first meaning, supernormal power itself is the basis - the basis for spiritual power (iddhipāda); the meaning is a portion of supernormal power. By the second meaning, the basis of supernormal power is the basis for spiritual power (iddhipāda). "Basis" means support, the means of achievement - this is the meaning. For since they proceed to and attain the supernormal power reckoned as progressively higher and higher distinctions, therefore it is called "basis." These beginning with desire are found in the preliminary stage by way of predominance in different consciousnesses; but at the moment of the path, they are found together. "The meaning of success" means the meaning of accomplishment or the meaning of support. "Of the truths" means of the four noble truths. "The meaning of actuality" means the meaning of being according to the inherent nature. These eight answers are a mixture of mundane and supramundane. "Of the exertions" means of the four noble path exertions. "The meaning of being calmed" means the meaning of being calmed of the four noble fruits. For the path exertion is calmed at the moment of fruition because its function has been completed. Or the state of being calmed of the path exertions through the arising of fruition. "The meaning of realization of the fruits" means the meaning of making evident by way of reviewing the noble fruits. Realisation by way of object is stated; or realisation by attainment at the moment of fruition. The five answers beginning with applied thought and so on are explained by way of the jhāna factors. Contemplation is applied thought (vitakko); it means striking. Moving about is sustained thought (vicāro); it means following along. "The meaning of exploration" means the meaning of stroking. "The meaning of suffusing" means the meaning of moistening, the meaning of full focus of consciousness by means of concentration.

The fifteen answers beginning with adverting are explained by way of miscellaneous factors. The meaning of adverting is that of the two consciousnesses which, at the five sense doors and the mind-door, direct the continuity of consciousness towards an object other than the life-continuum object. The meaning of cognition is that of consciousness. The meaning of understanding is that of wisdom. The meaning of perceiving is that of perception. The meaning of rising singly is that of concentration. For in the second meditative absorption, concentration "rises as one" - thus it is called "ekodi"; the meaning is that because of not being overwhelmed by applied and sustained thought, it arises as the highest, the foremost. For even in the world, the foremost is called "the one." Or it is also fitting to say: being without applied and sustained thought, being one, without a companion, it rises. Or all wholesome concentration too, because it is the opposite of the mental hindrances and so on, or of restlessness alone, being not overwhelmed by them, it rises as the highest - or being without them, it rises without a companion - thus "ekodi" is fitting. "The meaning of being known of direct knowledge" means the meaning of knowing the intrinsic nature through full understanding as the known. "The meaning of judging of full understanding" means the meaning of examining beginning with impermanence through full understanding as judgement. "The meaning of relinquishment of abandoning" means the meaning of abandoning the opposites through full understanding as abandoning. The meaning of single function is that of meditative development which proceeds evenly. "The meaning of touching" means the meaning of contacting, the meaning of experiencing. The meaning of aggregate is by way of oppression, burden, carrying and so on. The meaning of element is by way of emptiness and so on. The meaning of sense base is by way of each one's own boundary as a sense base and so on. The meaning of conditioned is by way of being produced by conditions having come together. The meaning of unconditioned is by the opposite of that.

14. The fifteen answers beginning with the meaning of consciousness are explained in connection with consciousness. "The meaning of consciousness" - here, consciousness (citta) is so called because it cognizes (cinteti) the object; the meaning is it cognizes (vijānāti). But whatever here is impulsion, that is also consciousness because it accumulates its own continuity by way of the impulsion process; whatever is resultant, that is also consciousness because it is accumulated by action and mental defilements; all too is consciousness because of its variegated nature as appropriate, consciousness because of its making variegated; whatever is a condition for the round of rebirths, that is also consciousness because it accumulates the suffering of the round of rebirths. Thus the meaning of consciousness is from its being variegated by way of object and so on. "Without interval" (anantara) means there is no interval for it in the arising of consciousness or in the arising of fruition; the state of being without interval is immediacy (ānantariya); the immediacy of consciousness is the immediacy of consciousness (cittānantariya); that is the meaning of immediacy of consciousness. The intention is: the state of being capable of producing the immediately next consciousness for any consciousness whatsoever that has ceased in immediate contiguity, excluding the death consciousness of the Worthy One, and the state of being capable of producing fruition immediately after the path consciousness. "The meaning of emergence of consciousness" means the meaning of emergence of the change-of-lineage consciousness from the sign, and of the path consciousness from the occurrence of the sign. "The meaning of turning away of consciousness" means the meaning of turning away towards Nibbāna of that very pair of consciousnesses that has emerged from what was stated. "The meaning of cause of consciousness" means the meaning of cause of the nine roots that are root conditions for consciousness. "The meaning of condition of consciousness" means the meaning of condition of the many conditions of consciousness such as sense-base, object, and so on. "The meaning of sense-base of consciousness" means the meaning of sense-base of the eye, ear, nose, tongue, body, and heart-organ sense-bases that are the sense-bases of consciousness. "The meaning of plane of consciousness" means the meaning of the planes beginning with the sensual-sphere of existence and so on, by way of the region of arising of consciousness. "The meaning of object of consciousness" means the meaning of objects beginning with matter and so on. The meaning of resort is in the sense of being the place of movement of the object that has been accumulated. The meaning of conduct is by way of the conduct of consciousness stated above. Or, the meaning of conduct is the meaning of practice and behaviour. The meaning of going of consciousness is by way of apprehending objects far and near, even though there is no actual going of consciousness. "The meaning of resolution" means the meaning of directing consciousness away from the grasped object for the purpose of attending to another object. "The meaning of deliverance of consciousness" means the meaning of deliverance of the path consciousness from the round of rebirths. The meaning of escape of consciousness is by the method beginning with "for one who has attained renunciation, consciousness is escaped from sensual desire."

15. The forty-two answers beginning with unity are explained in connection with unity. "Unity" means in the unity of object; the meaning is "having one object." The meaning of leaping is by means of the first meditative absorption. The meaning of clarification is by means of the second meditative absorption. The meaning of standing firm is by means of the third meditative absorption. The meaning of release is by means of the fourth meditative absorption. The meaning of seeing "this is peaceful" is by means of reviewing. The five beginning with the meaning of making a vehicle are distinctions of mastery of concentration. "The meaning of making a vehicle" means the meaning of making like a yoked vehicle. "The meaning of making a basis" means the meaning of making like a foundation in the sense of a support. "The meaning of being established" means the meaning of being present. "The meaning of being practised" means the meaning of being heaped up all around. "The meaning of being thoroughly undertaken" means the meaning of being well undertaken; the meaning is the meaning of being well done. Or the five terms should be connected in succession by way of the mastery of adverting, attainment, determination, emergence, and reviewing. The meaning of discernment, retinue, and fulfilment of consciousness and mental factors at the time of reaching the summit in the development of a meditation object such as a circular meditation object and so on. The meaning of combination is by the coming together upon a single object due to those very same being rightly concentrated. The meaning of determination is by way of establishing, having overcome the object through the attainment of power of those very same. The meaning of practice is by way of cultivating from the beginning of serenity or insight, or with regard. The meaning of development is by way of growth. The meaning of continuous practice is by way of doing again and again. The meaning of being well arisen is by way of being well originated from what has been cultivated. The meaning of being well liberated is by way of being well liberated from opposites of what has well arisen, and by way of being well inclined towards the object.

The four terms beginning with the meaning of awakening are stated by way of the factors of enlightenment. The meaning of awakening is of the factors of enlightenment of the path of stream-entry. The meaning of subsequent awakening is of the factors of enlightenment of the path of once-returning. The meaning of counter-awakening is of the factors of enlightenment of the path of non-returning. The meaning of full awakening is of the factors of enlightenment of the path of arahantship. Or the meaning of awakening is of the factors of enlightenment of insight. The meaning of subsequent awakening is of the factors of enlightenment of the path of seeing. The meaning of counter-awakening is of the factors of enlightenment of the path of development. The meaning of full awakening is of the factors of enlightenment of fruition. By the very method as stated, the four meanings beginning with the meaning of enlightening should be known through the causing of enlightening and so on of the factors of enlightenment for each and every person. Of the very aforesaid factors of enlightenment, because of being on the side of the person who has obtained the name "enlightened one" through the meaning of awakening, they are called belonging to enlightenment. Of those very aforesaid, the four meanings beginning with the meaning of belonging to enlightenment should be known. The meaning of illuminating is by way of the wisdom of insight. The meaning of shining forth, subsequent illuminating, counter-illuminating, and full illuminating is by way of the wisdom of the four paths in order. Or the meanings beginning with the meaning of illuminating are by way of the wisdom of the four paths in order; the meaning of full illuminating should be known by way of the wisdom of fruition.

16. The eighteen answers beginning with the meaning of splendour are explained by way of the noble path. For the noble path, in whomever it arises, it scorches, illumines, and causes to shine that person - thus "splendour"; its meaning of splendour. By its own exceedingly luminous nature, the meaning of shining. By the drying up of mental defilements, the meaning of scorching. Because of having stainless Nibbāna as object, the meaning of stainless. By the absence of stain among associated states, the meaning of spotless. In the absence of stain in the making of the object, the meaning of free from impurity. Or, the meaning of stainless belongs to the path of stream-entry. The meaning of spotless belongs to the paths of once-returning and non-returning. The meaning of free from impurity belongs to the path of arahantship. Or, the meaning of stainless belongs to the disciple's path. The meaning of spotless belongs to the Individually Enlightened One's path. The meaning of free from impurity belongs to the perfectly Self-awakened One's path. By the absence of the unevenness of mental defilements, the meaning of even. As in "through the complete full realization of conceit" and so on, the meaning of time is in the sense of abandoning of mental defilements. Among the five seclusions reckoned as suppression, substitution of opposites, eradication, tranquillisation, and escape, the meaning of seclusion is because of being the seclusion of eradication, the meaning of separation. Because of conducting towards Nibbāna, which is the seclusion of escape, the meaning of conduct of seclusion. Among the five dispassions, the meaning of dispassion is because of being the dispassion of eradication, the meaning of fading away. Because of conducting towards Nibbāna, which is the dispassion of escape, the meaning of conduct of dispassion. Among the five cessations, the meaning of cessation is because of being the cessation of eradication. Because of conducting towards Nibbāna, which is the cessation of suffering, the meaning of conduct of cessation. Because of being the release of relinquishment and springing forward, the meaning of release. For the noble path is release by relinquishment through the abandoning of mental defilements by way of eradication, and release by springing forward through the springing forward towards Nibbāna by making it the object. Insight, however, is release by relinquishment through the abandoning of mental defilements by way of substitution of opposites, and release by springing forward through the springing forward towards Nibbāna by the state of inclining towards it. That is not intended here. Because of conducting by way of release, the meaning of conduct of release. Among the five liberations, the meaning of liberated is because of being the liberation of eradication. Because of conducting towards the liberation of escape, the meaning of conduct of liberation.

In the four bases for spiritual power reckoned as desire, energy, consciousness, and investigation, having made ten each by way of each single basis for spiritual power, forty answers beginning with the meaning of desire are explained by way of the four bases for spiritual power. The meaning of desire to act is the meaning of desire. Having made desire the lead, the meaning of root is at the time of the beginning of development. By being the support of conascent states, the meaning of foundation. Or the reading is "proximate cause." Because of being a basis for spiritual power, the meaning of striving is by way of predominance. At the time of practice, the meaning of success. By association with faith, the meaning of decision. By association with energy, the meaning of exertion. By association with mindfulness, the meaning of establishing. By association with concentration, the meaning of non-distraction. By association with wisdom, the meaning of seeing. The meaning of exertion is the meaning of energy. Having made energy the lead, the meaning of root is at the time of the beginning of development. Because of being energy itself, the meaning of exertion. The meaning of consciousness is that beginning with the meaning of thinking. Having made consciousness the lead, the meaning of root is at the time of the beginning of development. The meaning of examination is the meaning of investigation. Having made investigation the lead, the meaning of root is at the time of the beginning of development. Because of being investigation itself, the meaning of seeing.

17. The sixteen answers beginning with "the meaning of oppression of suffering" are explained by way of the actual characteristic of the truths. The meaning of oppression is by seeing suffering itself. The meaning of conditioned is by seeing the origin that accumulates suffering. The meaning of torment is by seeing the path that is thoroughly cool, removing the torment of all defilements. The meaning of change is by seeing cessation that is not subject to change. The meaning of accumulation is by seeing the origin itself. The meaning of source is by seeing the suffering accumulated by the origin. The meaning of bondage is by seeing cessation that is unbinding. The meaning of impediment is by seeing the path that is deliverance. The meaning of escape is by seeing cessation itself. The meaning of seclusion is by seeing the origin that is non-seclusion. The meaning of unconditioned is by seeing the path that is conditioned. The meaning of deathlessness is by seeing suffering that is poisonous. The meaning of deliverance is by seeing the path itself. The meaning of cause is by seeing the origin that is not a cause for the attainment of Nibbāna. The meaning of seeing is by seeing cessation that is very difficult to see. The meaning of authority, similar to a noble family, becomes manifest by seeing suffering similar to a destitute person. Thus, four characteristic meanings of each truth are stated by seeing that particular truth and by seeing the other truths.

The twelve answers beginning with "the meaning of actuality" are explained by way of the twelve terms that encompass all phenomena. "The meaning of actuality" means the meaning of being according to the inherent nature. "The meaning of non-self" means the meaning of being devoid of self. "The meaning of truth" means the meaning of non-deception. "The meaning of penetration" means the meaning of what should be penetrated. "The meaning of direct knowing" means the meaning of what should be directly known. "The meaning of full knowing" means the meaning of what should be fully known through the full understanding as knowing and judging. "The meaning of phenomenon" means the meaning of bearing its own intrinsic nature and so on. "The meaning of element" means the meaning of emptiness and so on. "The meaning of being known" means the meaning of being able to be known. "The meaning of realization" means the meaning of what should be realized. "The meaning of touching" means the meaning of what should be touched by knowledge. "The meaning of full realization" means the meaning of what should be fully arrived at through reviewing knowledge, or the meaning of what should be obtained through knowledge. For attainment too is called "full realization," as in "the wise one through the attainment of benefit" and so on.

18. The seven answers beginning with renunciation are explained by way of access meditative absorption. "Renunciation" means non-greed, the opponent of sensual desire. "Perception of light" means perception of the light sign, the opponent of sloth and torpor. "Non-distraction" means concentration, the opponent of restlessness. "Defining of phenomena" means knowledge, the opponent of sceptical doubt. "Knowledge" means knowledge, the opponent of ignorance. "Gladness" means rapture, the opponent of discontent. The eight answers beginning with the first meditative absorption are explained by way of fine-material and immaterial attainments. But below, immediately after the fine-material attainments, the four divine abidings were explained in connection with fine-material meditative absorptions.

Those beginning with the observation of impermanence are explained in the preliminary stage of the supramundane path by way of the eighteen great insights. But below, only the seven observations amenable to combination with material form and so on were stated; but here all are stated. If one asks: why were the observation of group exploration and the observation of rise and fall not stated? Because the observation of impermanence and so on succeed by means of those two, when these are stated, those two also are as if stated; or because those two do not occur without the observation of impermanence and so on, when these are stated, those two also are as if stated. "Observation of elimination" means the knowledge of seeing the dissolution of the present aggregate of materiality and so on, and the knowledge of seeing the dissolution of the consciousness and mental factors that have that respective aggregate as object, immediately after seeing the dissolution of each respective aggregate. "Observation of passing away" means the knowledge of seeing the dissolution of past and future aggregates, following upon that very same inference, immediately after seeing the dissolution of present aggregates. "Observation of change" means the knowledge of seeing the change of all, because of being inclined to that cessation termed dissolution, then thinking "all aggregates, past, future, and present, are subject to change." "Observation of the signless state" means thus, having seen the change of all activities and seeing with insight as impermanent, the observation of impermanence itself, by way of abandoning the sign of permanence, through the absence of the sign of permanence, is called the observation of the signless state. "Observation of the desireless state" means the observation of suffering itself that occurs immediately after the observation of impermanence, by way of abandoning the longing for happiness, through the absence of aspiration, is called the observation of the desireless state.

"Observation of emptiness" means the observation of non-self itself that occurs immediately after the observation of suffering, by way of abandoning adherence to self, through the seeing of the emptiness of self, is called the observation of emptiness. "Insight into phenomena with higher wisdom" means the insight that occurs having grasped emptiness by way of dissolution, for one who, having seen again and again the dissolution of activities, sees with insight beginning with impermanence, thinking "activities themselves are destroyed; there is nothing other than the death of activities." For that is called insight into phenomena with higher wisdom, making it "higher wisdom and insight into phenomena." "Knowledge and vision of things as they really are" means the knowledge of the establishing of fear that occurs as "activities are fearful," having seen dissolution again and again. "Observation of danger" means the knowledge of seeing danger in all existences and so on, arisen by way of the establishing of fear. From the statement "Wisdom in the establishing of fear, knowledge of danger, and disenchantment - these phenomena are one in meaning and only different in phrasing," when the establishing of fear and the observation of danger are stated, the observation of disenchantment is as if stated here too. But it is not stated here because it was stated as the fourth from the beginning. "Observation of reflection" means the knowledge of the observation of impermanence, suffering, and non-self, termed the observation of reflection, which is the making of the means of releasing, arisen by way of the knowledge of desire for deliverance. From the statement "The desire for deliverance, the observation of reflection, and equanimity towards activities - these phenomena are one in meaning and only different in phrasing," when the observation of reflection is stated, the knowledges of desire for deliverance and equanimity towards activities are as if stated. "Observation of turning away" means the change-of-lineage knowledge arisen by way of conformity knowledge. Because the change-of-lineage knowledge succeeds through conformity knowledge, when the change-of-lineage knowledge is stated, conformity knowledge is as if stated. For thus the sequence of the eighteen great insights, when being stated, agrees with the Pāḷi. For it was said in the Treatise on the Faculties -

By the method beginning with this, the faculties are stated in successively higher succession up to the fruition of arahantship. Therefore, the eighteen great insights accord with the Pāḷi in the aforesaid order. But in the Visuddhimagga -

Was said. That appears as if opposed to that Pāḷi. "Observation of turning away" means equanimity towards activities and conformity - thus it is said. And that appears as if opposed to the Pāḷi. For in the Treatise on Conduct -

For whichever knowledge a separate adverting is obtained, for that a separate adverting is stated. But for observation of turning away, without stating adverting, it is said "observation of turning away is a course of knowledge." If equanimity towards activities and conformity knowledge were called observation of turning away, since adverting for them is possible, one would state adverting for that purpose, but adverting for that purpose is not stated. But for change-of-lineage knowledge there is no separate adverting, because it arises only in the cognitive process of conformity-adverting. Therefore, because adverting for the purpose of observation of turning away is not stated, change-of-lineage knowledge itself is fitting as "observation of turning away."

19. The eight answers beginning with the path of stream-entry and so on are explained by means of supramundane path and fruition. The entering upon the stream is stream-entry; stream-entry itself as a path is the path of stream-entry. The fruition of stream-entry is the fruition of stream-entry; "it is entered upon" - thus attainment; the fruition of stream-entry itself as an attainment is the fruition attainment of stream-entry. One who comes to this world only once by way of conception is a once-returner; his path is the path of once-returning. The fruition of a once-returner is the fruition of once-returning. One who does not come to sensual existence by way of conception is a non-returner; his path is the path of non-returning. The fruition of a non-returner is the fruition of non-returning. Because of being far from mental defilements, because of having destroyed the enemies that are mental defilements, because of having destroyed the spokes of the wheel of the round of rebirths, because of the absence of secrecy in evil-doing, and because of being worthy of requisites and so on, he is a Worthy One; the state of a Worthy One is arahantship. What is that? The fruition of arahantship. The path of arahantship is the path of arahantship. Arahantship itself as fruition is the fruition of arahantship.

The thirty-three answers beginning with "the faith faculty in the meaning of decision" and ending with "the truths in the meaning of being true" are explained. These are the same as the thirty-three answers below beginning with "the meaning of decision of the faith faculty" and so on. For there the meanings are explained by means of the phenomena, while here the phenomena are explained by means of the meanings - this is the distinction. The distinction between the four answers beginning with "serenity in the meaning of non-distraction" and the four answers below beginning with "the meaning of non-distraction of serenity" should be understood in the manner already stated.

The eight answers beginning with "in the meaning of restraint" and so on are explained by means of phenomena beginning with morality and ending with power. "Purification of morality" means the fourfold morality beginning with the well-purified Pātimokkha restraint and so on, because of purifying the stain of immorality. "Purification of mind" means the eight attainments together with access. For here, under the heading of "mind," concentration is spoken of. That is purification of mind because of purifying the stain of the mind. "Purification of view" means the seeing of mentality-materiality according to their intrinsic nature; it is purification of view because of purifying the stain of the view of a being. "In the meaning of being released" means in the meaning of being liberated from impurity by way of substitution of opposites, and in the meaning of being inclined towards the object. "Deliverance" means deliverance by substitution of opposites. "True knowledge in the meaning of penetration" means the knowledge of recollecting past lives is true knowledge in the meaning of penetrating former existences; the knowledge of the divine eye is true knowledge in the meaning of penetrating the passing away and rebirth of beings; the knowledge of the elimination of mental corruptions is true knowledge in the meaning of penetrating the truths. "In the meaning of penetration" means in the meaning of knowing. "Liberation in the meaning of relinquishment" means whatever has been relinquished, from each of those there is fruition-liberation because of being liberated from each of those. "Knowledge of elimination in the meaning of eradication" means knowledge in the noble path that effects the elimination of mental defilements, in the meaning of utterly cutting off mental defilements. "Knowledge of non-arising in the meaning of being stilled" means knowledge in the noble fruition that has arisen at the conclusion of the non-arising of the mental defilements to be destroyed by each respective path, which have become non-arising by way of conception, because of the stilling of the exertion reckoned as the function of the path.

20. The nine answers beginning with "desire in the meaning of root" and so on are explained by way of the beginning, middle, and end of the noble path. "Desire in the meaning of root" means the desire to act regarding wholesome mental states, in the meaning of root because of being the root of both practice and accomplishment. "Attention in the meaning of origination" means wise attention originates all wholesome mental states - thus in the meaning of origination. "Contact in the meaning of combination" means because feeling is especially the chief cause of craving, and craving when being abandoned is especially abandoned when feeling is fully understood, and for that feeling, contact itself is the chief cause, and when that is fully understood, feeling is fully understood; therefore among the seven subjects to be directly known, contact is stated first. And that is to be directly known in the meaning of combination, because it is made known by way of its own cause reckoned as the meeting of three, and because it is said to have "the manifestation of the meeting of three." Some, however, say "the contact in 'knowledge-contact is contact.'"

But because feeling, wielding mastery over consciousness and mental factors under its own control, comes together and enters therein, or enters into the continuity of consciousness itself, therefore it is said to be directly knowable in the meaning of coming together. Some, however, say "all things to be fully understood come together in feelings; when feelings are fully understood, all the basis of craving is fully understood. What is the reason for this? For all craving has feeling as condition. Therefore feeling is to be directly known in the meaning of coming together." Because, just as the pinnacle of a gabled house binds together all the rafters, so concentration, through combining consciousness and mental factors, is the chief and foremost of wholesome mental states; therefore it is said "concentration in the meaning of chief." "In the meaning of chief" is also a reading. Because for one developing serenity and insight meditation, mindfulness is the predominant factor in the establishing of the object, and when the object is established by mindfulness, all wholesome mental states accomplish their own respective functions; therefore it is said "mindfulness in the meaning of authority." "Wisdom in the meaning of being higher than that" means the wisdom of the noble path is to be directly known in the meaning of being higher, in the meaning of being foremost, among those wholesome mental states. Or alternatively, it rises above, transcends those mental defilements or the round of rebirths - thus "higher than that"; its meaning is the meaning of being higher than that. By that meaning of being higher than that. "In the meaning of higher than that" is also a reading; the meaning is "in the meaning of being higher than that." "Liberation in the meaning of substance" means fruition-liberation is substance because of its firmness by way of non-decline, and it is substance also because of the absence of anything else to be sought beyond it. That liberation is to be directly known by that meaning of substance. "Nibbāna grounded upon the Deathless" means there is no death reckoned as dying for this - thus it is the Deathless; because of being the antidote to the poison of mental defilements, it is also the Deathless as medicine; because of being the support for beings through realisation, it is "grounded upon"; because of being the peace of the suffering of the round of rebirths, it is quenched - thus Nibbāna; there is no craving reckoned as weaving here - thus also Nibbāna. That is to be directly known in the meaning of final goal, because of being the conclusion of the Dispensation. Thus in this analytic explanation of what should be directly known, there are seven thousand seven hundred and forty answers.

Now he makes the conclusion regarding those phenomena thus explained: "whatever phenomena are directly known, those phenomena are known"; the intention is that they are known by having turned towards that. "That is knowledge in the meaning of knowing" means knowledge in the meaning of knowing those phenomena of the aforementioned kind. "Wisdom in the meaning of understanding" means wisdom in the meaning of knowing in a manifest manner. Beginning with "therefore it is said," the question that was asked is concluded and shown. By that reason, "'these phenomena are to be directly known' - this is giving ear; the understanding of that is wisdom, knowledge based on learning" - thus it is said. This is the meaning.

In the Saddhammappakāsinī, the commentary on the Paṭisambhidāmagga,

the explanation of the analytic explanation of what should be directly known is finished.

Commentary on the Analytic Explanation of What Should Be Fully Understood

21. In the exposition of what is to be fully understood, although by the word "full understanding" three full understandings are included: full understanding as the known, full understanding as judgement, and full understanding as abandoning. Because below "to be directly known" was stated for full understanding as the known, and above "to be abandoned" was stated for full understanding as abandoning, only full understanding as judgement is intended here. "Contact with mental corruptions, subject to clinging" means three-plane contact that is a condition for both mental corruptions and clingings. For that too is "with mental corruptions" because together with the mental corruptions that occur having made it their object; and "subject to clinging" because having assumed the state of being an object, it is beneficial to the clingings by way of the connection of clinging. Because when contact is fully understood by full understanding as judgement, through the medium of contact the remaining immaterial phenomena too, and in accordance with that the material phenomena too, are fully understood; therefore only contact was stated. Thus in the remaining ones too, it should be construed as appropriate.

"Mentality" means the four immaterial aggregates and Nibbāna. "Materiality" means the four primary elements and the twenty-four kinds of materiality derived from the four primary elements. The four aggregates are mentality in the meaning of bending. For they bend towards the object. All too is mentality in the meaning of naming. For the four aggregates bend one another towards the object, and Nibbāna, by being an object-predominance condition, bends blameless phenomena towards itself. Materiality is in the meaning of being deformed by cold and so on by way of continuity. "In the meaning of being deformed" means in the meaning of being disturbed. For the class of phenomena that is subject to being struck by cold and so on by way of the change of continuity is called materiality. But here "mentality" means only the mundane is intended, whilst materiality is certainly only mundane.

"Three feelings" means pleasant feeling, unpleasant feeling, neither-unpleasant-nor-pleasant feeling. They are only mundane. "Nutriments" means conditions. For conditions bring about their own fruit - thus they are nutriments. Edible food, contact as nutriment, mental volition as nutriment, consciousness as nutriment - these are the four. Because it is to be made into mouthfuls by way of its basis, it is edible; because it is to be swallowed, it is nutriment. This is a name for the nutritive essence having as its basis cooked rice, food made with flour, and so on. For it produces material phenomena with nutritive essence as eighth - thus it is nutriment. The sixfold contact beginning with eye-contact produces the three feelings - thus it is nutriment. "Volition of mind, not of a being" - thus it is mental volition, just as unified focus of mind. Or volition associated with mind is mental volition, just as a thoroughbred chariot. The three-plane wholesome and unwholesome volition. For it produces the three existences - thus it is nutriment. "Consciousness" means rebirth-linking consciousness of nineteen kinds. For it produces mentality-materiality at conception - thus it is nutriment. "Aggregates of clinging" means aggregates that are the domain of clinging; an elision of a term in the middle should be seen. Or aggregates arisen from clinging are the aggregates of clinging, just as a grass fire, a chaff fire. Or aggregates subject to clinging are the aggregates of clinging, just as a king's man. Or aggregates having clinging as their production are the aggregates of clinging, just as a flowering tree, a fruit tree. The kinds of clinging, however, are four: clinging to sensual pleasures, clinging to views, clinging to moral rules and austerities, clinging to the doctrine of self. In meaning, however, intense grasping is clinging. The aggregate of clinging to matter, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to activities, the aggregate of clinging to consciousness - these are five.

"Six internal sense bases" means the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base.

"Seven stations of consciousness" - which are the seven? For this was said by the Blessed One -

"Stations of consciousness" means the states of rebirth-consciousness are only the aggregates that are conscious. Therein, "just as" is an indeclinable particle in the sense of illustration. "Human beings" means even in immeasurable world-systems, not even two among immeasurable human beings are alike by way of colour, shape, and so on. Even those who are alike in colour or in shape, even they are dissimilar in their looking, glancing, and so on; therefore they are said to be "different in body." But their conception perception is with three roots, with two roots, or without roots; therefore they are said to be "different in perception." "Some gods" means the six sensual-sphere gods. For among them, the body of some is blue, and of some is of yellow and other colours; but their perception is with three roots or with two roots; there is none without roots. "Some beings in states of misfortune" means those freed from the four realms of misery, such as the demoness Punabbasumātā, Piyaṅkaramātā, Phussamittā, Dhammaguttā, and other mansion-dwelling ghosts. For their bodies are diverse by way of white, black, dark yellow, clear-skinned, dark-complexioned colour and so on, and by way of thin, fat, short, and tall; and their perception too, like that of human beings, by way of with three roots, with two roots, and without roots. But they are not influential like gods; they are of little influence like destitute human beings, with food and clothing hard to obtain, dwelling oppressed by suffering. Some are afflicted during the dark fortnight and happy during the bright fortnight; therefore, because of having fallen from the accumulation of happiness, they are said to be "beings in states of misfortune." But those among them who are with three roots, for them there is even full realisation of the Teaching, as in the case of Piyaṅkaramātā and others.

"Of Brahmā's retinue" means the Brahmā's ministers, Brahmā's chaplains, and the Great Brahmās. "First reborn" means all of them are reborn by means of the first meditative absorption. The Brahmā's ministers by means of the limited, the Brahmā's chaplains by means of the middling, and their body is more extensive. The Great Brahmās by means of the superior, and their body is exceedingly more extensive. Thus, because of the diversity of their body and the unity of their perception by means of the first meditative absorption, they are said to be different in body and identical in perception. And just as those, so too are beings in the four realms of misery. For in the hells, the individual existence of some is a league, of some half a yojana, of some three leagues, but Devadatta's was born a hundred yojanas in size. Among animals too, some are small, some are great. In the sphere of ghosts too, some are sixty cubits, some eighty cubits; some are beautiful, some are ugly. Likewise the Kālakañcikā titans. And furthermore, here there are ghosts called "long-backed" who are even sixty yojanas in size, but the perception of all of them is only unwholesome-resultant and rootless. Thus those in the realms of misery too come under the reckoning of "different in body and identical in perception."

"Radiant" means that, like the flame of a torch, the radiance from their bodies, breaking off again and again, as if falling, flows and spreads forth - thus they are "radiant." Among them, according to the fivefold method, those who have developed the pair of the second and third meditative absorptions as limited and are arisen are called "of limited radiance"; those who have developed the middling and are arisen are called "of immeasurable radiance"; those who have developed the superior and are arisen are called "radiant." But here, by way of the superior delimitation, all of them are included. For the body of all of them is of one single extent, but their perception is diverse, being either without applied but with sustained thought only, or without applied and sustained thought.

"Of streaming radiance" means covered with and scattered with beauty; the meaning is compact with the beautiful radiance and colour of the body. For in their case, the radiance does not go breaking off again and again as in the case of the radiant gods. According to the fourfold method, by means of the limited, middling, and superior third meditative absorption, and according to the fivefold method, by means of the limited, middling, and superior fourth meditative absorption, they arise having become those called "of limited glory," "of immeasurable glory," and "of streaming radiance." Thus all of them should be understood as identical in body and also identical in perception by means of the perception of the fourth meditative absorption. The gods of great fruit also belong to the fourth station of consciousness. The non-percipient beings, because of the absence of consciousness, do not come under the classification here, but they come under the abodes of beings.

The Pure Abode beings, established on the side of the end of the round of rebirths, are not perpetual; even for a hundred thousand cosmic cycles or even for an incalculable period, in a world devoid of a Buddha, they do not arise; they arise only when Buddhas have arisen within sixteen thousand cosmic cycles; they are similar to the staging posts of the Blessed One who set in motion the wheel of the Teaching; therefore they belong to neither a station of consciousness nor an abode of beings. But the Elder Mahāsīva - By this discourse, "But, Sāriputta, there is no abode of beings easy to obtain that has not been previously dwelt in by me during this long period of time, except for the gods of the Pure Abodes," he says that the Pure Abodes too belong to the fourth station of consciousness and the fourth abode of beings; because it has not been refuted, it is permitted by the discourse.

The plane of neither-perception-nor-non-perception, just as with perception, so too because of the subtlety of consciousness, it is neither consciousness nor non-consciousness; therefore it was not stated among the stations of consciousness.

"Eight worldly adversities" means material gain, loss, fame, disgrace, blame, praise, happiness, and suffering - these eight, because of having the nature of not ceasing when the world is proceeding, are phenomena of the world - thus they are worldly adversities. There is no being who is free from these; they occur even for Buddhas. As he said -

Therein, "keep revolving around" means they pursue and do not abandon; the meaning is they do not turn back from the world. "Material gain" means for one gone forth, robes and so on; for a householder, the gain of wealth, grain, and so on. That very same gain when not being obtained is loss. If "no gain is loss" were said, it would not be to be fully understood due to the arrival at non-existence of meaning. "Fame" means retinue. That very same fame when not being obtained is disgrace. "Blame" means the speaking of dispraise. "Praise" means the speaking of praise. "Happiness" means bodily and mental for those of the sensual-sphere. "Suffering" means bodily and mental for worldlings, stream-enterers, and once-returners; for non-returners and Worthy Ones, bodily only.

"Nine abodes of beings" means the residences of beings; the meaning is dwelling places. Those, however, are just the aggregates as thus made known. Which nine? For this was said by the Blessed One -

"Ten sense bases" means the eye sense base, the visible form sense base, the ear sense base, the sound sense base, the nose sense base, the odour sense base, the tongue sense base, the flavour sense base, the body sense base, the touch sense base - thus ten. But the mind sense base and the mind-object sense base are not taken up because of being mixed with the supramundane. In these ten answers, full understanding as judgement is stated by way of insight. But in "the all, monks, is to be fully understood" and so on, full understanding as judgement is stated by way of attainment of these phenomena: three beginning with the faculty of "I shall know the unknown," fifteen of the realization and development states of cessation and practice, and the penetration meanings of those very same, and the escape from suffering and so on, and non-arising and so on; thirty-one beginning with the meaning of discernment; three beginning with the meaning of further penetration; eight path factors; two beginning with "the meaning of being calmed of the exertions"; two beginning with the meaning of emergence of the unconditioned meaning; three beginning with the meaning of awakening of the meaning of deliverance; three beginning with the meaning of understanding; three beginning with what pertains to understanding; four beginning with the meaning of illumination; eighteen beginning with the meaning of splendour; nine beginning with the observation of the end of the round of rebirths; knowledge of elimination and knowledge of non-arising, liberation by wisdom, and Nibbāna - full understanding as judgement is stated by way of attainment of these phenomena. It should be understood that for the rest, full understanding as judgement is stated as appropriate both by way of insight and by way of attainment.

For one striving for the attainment of whatever phenomena, those phenomena are attained. "Thus those phenomena are both fully understood and decided" - indeed, full understanding as judgement is stated in the meaning of the completion of the function. For when the function is completed, those phenomena are attained. Some, however, say "for those not subject to insight, there is full understanding as the known." Since full understanding as the known has been stated by means of what should be directly known, that is not good. "Are both fully understood and decided" means those attained phenomena are indeed called fully understood and are indeed called decided - this is the meaning. Thus the meaning of fully understood is stated by way of the meaning of the completion of the function.

22. Now, in order to show that very meaning by combining it with the attainment of each individual phenomenon and concluding it at the end, he said beginning with "renunciation." All that should be understood in accordance with what has been stated before.

The explanation of the analytic explanation of what should be fully understood is finished.

Commentary on the Analytic Explanation of What Should Be Abandoned

23. In the analytic explanation of what is to be abandoned, "the conceit 'I am'" means the conceit "I am" regarding the five aggregates of clinging beginning with matter. For when that is abandoned, arahantship has been attained. Even though lust for material form and so on still exist, without mentioning the rest, only the conceit 'I am' is stated - it should be understood that this is because it resembles wrong view and because of its grossness. "Ignorance" means, according to the method of the discourses, not knowing regarding the four states beginning with suffering; according to the method of the Abhidhamma, regarding eight, together with the past and so on. For this was said:

"Therein, what is ignorance? Not knowing regarding suffering, not knowing regarding the origin of suffering, not knowing regarding the cessation of suffering, not knowing regarding the practice leading to the cessation of suffering, not knowing regarding the past, not knowing regarding the future, not knowing regarding both the past and the future, not knowing regarding phenomena that are dependently arisen through specific conditionality."

"Craving for existence" means longing for existences beginning with sensual existence. As he said -

"Therein, what is craving for existence? Whatever desire for existence, lust for existence, delight in existence, craving for existence, affection for existence, fever of existence, infatuation with existence, attachment to existence towards existences."

"The three cravings" means sensual craving, craving for existence, and craving for non-existence. Their analytic explanation in the Abhidhamma was made thus - Therein, what is craving for existence? Lust accompanied by the view of existence, etc. mental passion - this is called craving for existence. Therein, what is craving for non-existence? Lust accompanied by the annihilationist view, etc. mental passion - this is called craving for non-existence. The remaining craving is sensual craving. Therein, what is sensual craving? Lust connected with the sensual element, etc. mental passion - this is called sensual craving. Therein, what is craving for existence? Lust connected with the fine-material sphere element and the immaterial sphere element, etc. Therein, what is craving for non-existence? Lust accompanied by the annihilationist view, etc.

In the commentary, however, it is said: "Lust for the five strands of sensual pleasure is sensual craving; lust in fine-material and immaterial existences, lust accompanied by attachment to jhāna and the eternalist view, longing by way of existence, is craving for existence; lust accompanied by the annihilationist view is craving for non-existence." This is the explanation according to the method of the Dasuttara Sutta. But according to the method of the Saṅgīti and the method of the Abhidhamma, "another three cravings: sensual craving, craving for fine-material existence, craving for immaterial existence. Another three cravings: craving for fine-material existence, craving for immaterial existence, craving for cessation" - the cravings stated thus are also applicable here. Among those, five are connected with the sensual element, the fine-material sphere element, and the immaterial sphere element; the last is accompanied by the annihilationist view.

"The four mental floods" means the mental flood of sensuality, the mental flood of existence, the mental flood of views, the mental flood of ignorance. For whomever they are found, they strike him down in the round of rebirths, causing him to sink - thus they are "mental floods." These are powerful mental defilements. The mental flood regarding sensual pleasures reckoned as types of sensual pleasure is the mental flood of sensuality. This is a name for sensual craving. The mental flood regarding existence reckoned as fine-material and immaterial, which is twofold both by way of action and by way of rebirth, is the mental flood of existence. This is a name for craving for existence. View itself as a mental flood is the mental flood of views. This is the name for the view beginning with "The world is eternal" and so on. Ignorance itself as a mental flood is the mental flood of ignorance; this is a name for not knowing regarding suffering and so on.

"The five mental hindrances" means the mental hindrance of sensual desire, the mental hindrance of anger, the mental hindrance of sloth and torpor, the mental hindrance of restlessness and remorse, the mental hindrance of sceptical doubt. They hinder and envelop the mind - thus they are "mental hindrances." "They are desired" - thus "sensual pleasures." The five types of sensual pleasure. Desire towards sensual pleasures is sensual desire. Or "it desires" - thus "sensual pleasure"; sensual pleasure itself is desire, not the desire to act, not desire for mental states - thus sensual desire. This is a name for sensual craving. "Is repelled" means by that the mind reaches a state of corruption; or "it destroys" monastic discipline, good conduct, beauty, success, welfare, and happiness - thus it is anger. This is a name for hate. The state of being slothful is sloth; the state of being torpid is torpor; the meaning is the state of lacking endeavour and vigour, and the destruction of ability. The lack of endeavour of consciousness is sloth; the unfitness for work of the mental factors is torpor; sloth and torpor together are sloth and torpor. The state of one who is agitated is restlessness; the meaning is non-appeasement. This is a name for distraction. What is contemptibly done is badly done; the state of that which is badly done is remorse; the meaning is the state of blameworthy action. This is a name for subsequent regret. "Departed is remedy" - thus sceptical doubt; the meaning is "departed is wisdom." Or, investigating intrinsic nature by means of it, one is troubled and wearied - thus sceptical doubt. This is a name for doubt regarding the Buddha and so on. Sensual desire itself as a mental hindrance is the mental hindrance of sensual desire. Thus also with the remaining ones.

"Six phenomena" or "six phenomena" - either is the reading. "Six classes of craving" means craving for visible form, craving for sound, craving for odour, craving for flavour, craving for tangible object, craving for mental objects. Craving regarding visible form is craving for visible form. That itself, because of being of many kinds by the classification of sensual craving and so on, is called a "class" in the sense of a heap. Thus also with the remaining ones.

"Seven underlying tendencies" means the underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to conceit, the underlying tendency to wrong view, the underlying tendency to sceptical doubt, the underlying tendency to lust for existence, the underlying tendency to ignorance. They underlie in the sense of not being abandoned - thus they are underlying tendencies. Lust towards sensual pleasures is sensual lust; or sensual pleasure itself is lust - thus sensual lust. It is struck against the object - thus aversion. View in the sense of seeing not as it really is. One imagines by way of superiority and so on - thus conceit. Lust towards existences is lust for existence. Sensual lust that has become strong is the underlying tendency to sensual lust. Thus also with the remaining ones.

"Eight wrong courses" means wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. Even though wished for thus "They will bring me welfare and happiness," because of not being actually so, and because of operating in a wrong manner such as perceiving beauty in the foul and so on, they are of wrong intrinsic nature - thus wrong courses. One sees wrongly, or by means of this they see wrongly - thus wrong view. Or, a wrong view - thus wrong view; or a view that is not exact - thus wrong view; or a false view because of grasping having missed the mark - thus wrong view; or a view contemptible to the wise because of bringing no benefit - thus wrong view. In the case of wrong thought and so on too, the same method applies. "Wrong view" means adherence to eternalism and annihilationism. "Wrong thought" means applied thought of three kinds beginning with sensual thought. "Wrong speech" means volition of four kinds beginning with lying. "Wrong action" means volition of three kinds beginning with killing living beings. "Wrong livelihood" means the volition that produces the practice of wrong livelihood. "Wrong effort" means energy associated with unwholesome consciousness. "Wrong mindfulness" means the arising of unwholesome consciousness that is the opponent of mindfulness. "Wrong concentration" means unwholesome concentration.

"Nine phenomena rooted in craving" means dependent on craving there is quest, dependent on quest there is material gain, dependent on material gain there is judgment, dependent on judgment there is desire and lust, dependent on desire and lust there is holding, dependent on holding there is possession, dependent on possession there is stinginess, dependent on stinginess there is safeguarding, on account of safeguarding, taking up of sticks, taking up of knives, disputes, strife, contention, "you, you" talk, divisive speech, and false speech - many evil unwholesome mental states come to be. These are the nine phenomena rooted in craving. Craving is the root of these - thus rooted in craving. Quest and so on are unwholesome only. "Dependent on craving" means in dependence on craving. "Quest" means the quest for objects beginning with matter. For that exists when craving exists. "Material gain" means the obtaining of objects beginning with matter; for that exists when quest exists. Judgment, however, is fourfold by way of knowledge, craving, wrong view, and applied thought. Therein, "One should know the judgment of happiness; having known the judgment of happiness, one should pursue internal happiness" - this is the judgment of knowledge. "Judgment" means there are two judgments - judgment of craving and judgment of wrong view" - the one hundred and eight thoughts of craving that have come down thus are the judgment of craving. The sixty-two wrong views are the judgment of wrong view. "Desire, lord of the gods, has applied thought as its source" - but in this discourse, what is stated here as "judgment" has come as applied thought itself. For having obtained material gain, one judges the desirable and undesirable, the beautiful and unbeautiful, by applied thought alone - "This much will be for the purpose of visual objects, this much for the purpose of objects beginning with sound, this much will be for me, this much for another, this much I shall consume, this much I shall store away." Therefore it was said - "Dependent on material gain there is judgment." "Desire and lust" means thus, regarding the matter thought about with unwholesome applied thought, both weak lust and powerful lust arise. "Desire" here is a designation for weak lust; "lust" is for powerful lust. "Holding" means the powerful conviction "I" and "mine." "Possession" means the making of possession by way of craving and wrong view. "Stinginess" means the inability to endure the state of sharing in common with others. Therefore the ancients explain the meaning of the word thus - "Because it occurs as 'Let this wonderful thing be for me alone, let it not be a wonderful thing for another,' it is called stinginess." "Safeguarding" means thorough protection by way of closing doors, guarding in caskets, and so on. "It does exceedingly" (adhikaroti) means a legal case (adhikaraṇa). This is a name for a cause. "On account of safeguarding" (ārakkhādhikaraṇa) is an abstract neuter compound; the meaning is "having safeguarding as the cause." Among "taking up of sticks" and so on, the taking up of a stick for the purpose of restraining others is "taking up of sticks." The taking up of a knife with a single edge and so on is "taking up of knives." "Dispute" means both bodily dispute and verbal dispute. The former of the former is opposition, which is strife. The latter of the latter is contention. "You, you" talk is disrespectful speech, "you, you."

"Ten wrong courses" means wrong view, etc. wrong concentration, wrong knowledge, wrong liberation. Therein, "wrong knowledge" means the delusion that has arisen by way of thinking about the means for evil deeds, and having done evil, by way of reviewing thus "It was well done by me." "Wrong liberation" means the designation of liberation for one who is actually unliberated.

24. Now, in order to show the phenomena to be abandoned by abandoning of many kinds, the passage beginning with "Two kinds of abandoning" has been begun. For indeed, when the kinds of abandoning are cognised, the phenomena to be abandoned by this and that become easily cognisable. Among the five kinds of abandoning, setting aside the two mundane kinds of abandoning that are without exertion and abandoning by escape, the two supramundane kinds of abandoning that are without exertion were stated first. "Eradication" means that by which mental defilements are completely cut off; "abandoning" means that by which mental defilements are abandoned. Abandoning reckoned as eradication, not the remaining kinds of abandoning - thus abandoning by eradication. Cessation is due to the tranquillisation of mental defilements; abandoning is due to being abandoned; abandoning reckoned as cessation is abandoning by cessation. "Supramundane" means it transcends the world. "Leading to elimination" means it goes to elimination, which is reckoned as Nibbāna; and it is leading to elimination and it is a path - thus the path leading to elimination; for one developing that, that path is abandoning by eradication - this is the meaning. Likewise, at the moment of fruition, the supramundane fruition itself is abandoning by cessation.

In the passage beginning with "the escape from sensual pleasures is this," "escape" means that by which they escape from sensual pleasures, from material form, and from the conditioned; or escape because of being escaped from them. The meditative absorption on foulness. Renunciation because of having gone forth from sensual pleasures. Or the path of non-returning. For the meditative absorption on foulness is the escape from sensual pleasures by suppression, but the path of non-returning produced by making that meditative absorption the foundation is the absolute escape from sensual pleasures altogether by eradication. "It is transformed" - thus materiality; not materiality is immaterial, just as the opposite of a friend is an enemy, and the opposite of greed and so on is non-greed and so on - the meaning is the opposite of materiality. Or by way of result, there is no materiality here - thus immaterial; the immaterial itself is the immaterial state. The immaterial meditative absorptions. Those are called the escape from material forms. Even from the immaterial states, the path of arahantship, because of the prevention of rebirth, is called the escape from material forms altogether. "What has come to be" means born. "Conditioned" means produced by conditions having come together. "Dependently arisen" means arisen rightly and together dependent on this and that condition. By the first, through the indication of having been born, impermanence is shown; by the second, through the indication of the influence of conditions even for what is impermanent, dependence on others is shown; by the third, through the indication of the non-activity of conditions even for what is dependent on others, the nature of being of such a nature is shown. "Cessation" means Nibbāna. For having come to Nibbāna, suffering ceases - thus it is called "cessation." And that itself, because of being escaped from all that is conditioned, is called the escape from that conditioned. But in the commentary -

In the passages beginning with "for one who has attained renunciation," sensual pleasures are both abandoned and given up through abandoning by suppression when the meditative absorption on foulness is the escape, and through abandoning by eradication when the path of non-returning is the escape. Material forms should be construed in just the same way when the immaterial meditative absorptions are the escape and when the path of arahantship is the escape. For through the abandoning of desire and lust for material forms, there is the eradication of material forms. And here "rūpā" is a change of gender that has been made. Activities are both abandoned and given up through abandoning by escape when Nibbāna is the escape, and through abandoning by cessation when the fruition of arahantship is the escape. And the attainment when Nibbāna is the escape should be understood by way of making it an object.

In the passages beginning with "the truth of suffering," the expression beginning with "the penetration of full understanding" is a compound in the neuter gender. The penetration of full understanding is the penetration-of-full-understanding. That penetration of full understanding. The same method applies in the remaining ones too. "One abandons" - the meaning should be taken as: penetrating in such and such a way, one abandons the mental defilements to be abandoned. The meaning is that one abandons those through the abandoning of desire and lust in both the mundane and supramundane. "Pajahati" is also a reading. Just as a boat simultaneously, neither before nor after, at a single moment performs four functions - it leaves behind the near shore, it cuts through the stream, it carries the goods, it reaches the far shore - just so path knowledge simultaneously, neither before nor after, at a single moment fully realises the four truths: it fully realises suffering through full realization of full understanding, it fully realises the origin through full realization of abandoning, it fully realises the path through full realization of development, it fully realises cessation through full realization of realization. What is meant? Because it was stated "having made cessation the object, one reaches, sees, and penetrates the four truths," it should be understood that the abandonings were stated as if separately even at a single moment.

Among the five kinds of abandoning, whatever suppression and distancing of opposing phenomena such as the mental hindrances and so on by this and that mundane concentration, like the removal of moss by a pot plunged into water covered with moss - this is called abandoning by suppression. It should be understood that "abandoning by suppression of the mental hindrances is for one developing the first meditative absorption" was stated with reference to the mental hindrances alone because their abandoning is obvious. For the mental hindrances do not suddenly submerge the mind either in the preliminary stage or in the subsequent stage of meditative absorption, but when they do submerge it, the meditative absorption declines; applied thought and so on, however, before and after the second meditative absorption and so on, proceed without being opposed. Therefore the suppression of the mental hindrances is obvious. But whatever abandoning of each respective phenomenon to be abandoned, by way of opposition alone, by each respective meditative absorption factor that is a constituent of insight, like the removal of darkness by a lamp lit in the night-time - this is called abandoning by substitution. It should be understood that "abandoning by substitution of wrong views is for one developing concentration conducive to penetration" was stated with reference to wrong views alone on account of their being gross. For wrong view is gross, while the perception of permanence and so on are subtle. Therein, "of wrong views" means view itself is wrong view, like "a heap of dung, a heap of urine" and so on. And because there is nothing to be gone to, it is merely gone to by view - thus also wrong view; because of being included within the sixty-two views, gone among views - thus also wrong view. By the plural, of those wrong views. "Concentration conducive to penetration" means concentration associated with insight. But whatever abandoning such that, like a tree struck by a thunderbolt, the phenomena of the mental fetters do not occur again through the knowledge of the noble path - this is called abandoning by eradication. "Cessation is Nibbāna" means Nibbāna reckoned as cessation.

Having thus shown the phenomena to be abandoned by way of abandoning, now in order to show again the phenomena to be abandoned in their own form, he stated the passage beginning with "the all, monks, is to be abandoned." Therein, the eye and so on are to be abandoned through the abandoning of desire and lust. In the passages beginning with "seeing materiality, one abandons," seeing materiality beginning with impermanence, one abandons the mental defilements to be abandoned. The eye... etc. Ageing and death... etc. "Nibbāna grounded upon the Deathless" - in the two abbreviations, the faculty of "I shall know the unknown" - in the passages beginning with "seeing, one abandons," among those supramundane states, seeing, looking out for, expecting, wishing for the faculty of "I shall know the unknown," one abandons the mental defilements to be abandoned at the moments of insight - this should be construed in accordance with each respective phenomenon.

The explanation of the analytic explanation of what should be abandoned is finished.

Commentary on the Analytic Explanation of What Should Be Developed

25. In the description of what is to be developed, "mindfulness of the body" means the mindfulness stated in the Kāyagatāsati Sutta, associated with the attention that defines as repulsive the breathing, the four postures, the minor postures, the thirty-two aspects, the four elements, and the nine charnel ground contemplations, and also associated with fine-material meditative absorption as appropriate. For it is called "body-directed" because it has gone to, has proceeded in, those bodies. "Accompanied by pleasure" means having gone to the state of simultaneous arising and so on, together with the pleasure reckoned as sweet, pleasant feeling. The word "accompanied by" appears in the word of the Conqueror in five meanings: that state, mixed up, object, support, and conjoined. In "This craving which leads to rebirth, accompanied by delight and lust," here in the sense of that state; the meaning is "being of the nature of delight and lust." In "Whatever investigation, monks, is accompanied by idleness, associated with idleness," here in the sense of mixed up; the meaning is "mixed up with idleness arising now and then." In "One is an obtainer of attainments accompanied by fine-material or of attainments accompanied by immaterial," here in the sense of object; the meaning is "having fine-material and immaterial objects." In "One develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton," here in the sense of support; the meaning is "dependent on the perception of a skeleton, attained by having developed the perception of a skeleton." In "This happiness is accompanied by this rapture, co-arisen, associated," here in the sense of conjoined; the meaning is "mixed together." In this term too, conjoined is what is intended. For "conjoined with pleasure" is stated as "accompanied by pleasure." For it is accompanied by pleasure in the remaining ones, setting aside the fourth meditative absorption; and even though it is accompanied by equanimity, it is stated as "accompanied by pleasure" mostly; or because the fourth meditative absorption has the earlier meditative absorptions as its root, even that which is accompanied by equanimity is as if stated by the one accompanied by pleasure; but because equanimity was spoken of by the Blessed One as being in the peaceful happiness, even that which is associated with the fourth meditative absorption is as if stated as "accompanied by pleasure."

"Serenity and insight" - it appeases and destroys the opposing states such as sensual desire and so on, thus it is serenity. This is a name for concentration. It sees phenomena in various ways by way of impermanence and so on, thus it is insight. This is a name for wisdom. But these two are stated as preliminary in the Dasuttara exposition, and as a mixture of mundane and supramundane in the Saṅgīti exposition. "The three concentrations" means concentration with applied and sustained thought, concentration without applied but with sustained thought only, concentration without applied and sustained thought. With applied thought that is occurring by way of association, it is "with applied thought"; with sustained thought, it is "with sustained thought." That is momentary concentration, insight concentration, access concentration, and first meditative absorption concentration. "There is no applied thought for this" - thus "without applied thought." Among applied and sustained thought, sustained thought is the limit, the highest, the measure for this - thus "sustained thought only"; the meaning is that beyond sustained thought, it does not go to association with applied thought. That is the concentration of the second meditative absorption according to the fivefold method; devoid of both of those is the concentration without applied and sustained thought. That is the second meditative absorption and so on according to the fourfold method, and the third meditative absorption and so on according to the fivefold method - fine-material-sphere concentration. These three too are mundane only. In the Saṅgīti exposition, another three concentrations too were stated - "Emptiness concentration, signless concentration, desireless concentration." Those are not intended here.

"The four establishments of mindfulness" means the establishment of mindfulness through observation of the body, the establishment of mindfulness through observation of feeling, the establishment of mindfulness through observation of mind, the establishment of mindfulness through observation of mental phenomena. In the preliminary stage, for one who comprehends the body in fourteen ways, it is the establishment of mindfulness through observation of the body; for one who comprehends feeling in nine ways, it is the establishment of mindfulness through observation of feeling; for one who comprehends mind in sixteen ways, it is the establishment of mindfulness through observation of mind; for one who comprehends mental phenomena in five ways, it should be understood as the establishment of mindfulness through observation of mental phenomena. But the supramundane is not intended here. "The fivefold concentration" means it has five factors, thus it is fivefold - the concentration of the fourth meditative absorption. Pervading with rapture, pervading with happiness, pervading with mind, pervading with light, and the sign of reviewing - these are the five factors. "It arises pervading rapture" - wisdom in two meditative absorptions is called pervading with rapture. "It arises pervading happiness" - wisdom in three meditative absorptions is called pervading with happiness. "It arises pervading the minds of others" - the wisdom of knowing others' minds is called pervading with mind. "It arises pervading light" - the wisdom of the divine eye is called pervading with light. Reviewing knowledge is called the sign of reviewing. And this too was said -

For that is called "sign" because of the grasping of the mode of occurrence for one who has emerged from concentration. Therein, pervading with rapture and pervading with happiness are like the two feet, pervading with mind and pervading with light are like the two hands, the fourth meditative absorption that is the foundation for direct knowledge is like the middle body, and the sign of reviewing is like the head. Thus the Venerable Elder Sāriputta, the General of the Teaching, showed the fivefold right concentration as if it were a person endowed with major and minor limbs.

"The six states of recollection" - because they arise again and again, mindfulnesses themselves are recollections; because they occur only in the place where they should occur, they are mindfulnesses suitable for a son of good family who has gone forth out of faith - thus too they are recollections; the recollections themselves, because of being the states of rapture and so on, are states of recollection. What are the six? Recollection of the Buddha, recollection of the Teaching, recollection of the Community, recollection of morality, recollection of generosity, recollection of the deities. "Factors of enlightenment" means factors of enlightenment (bodhi) or of the enlightened one (bodhi). This is what is meant - that concord of mental states - by which concord of mental states, termed mindfulness, investigation of phenomena, energy, rapture, tranquillity, concentration, and equanimity, which when arising at the moment of the supramundane path is the counterpart of many dangers such as the support and accumulation of sloth and restlessness, the pursuit of sensual pleasure and self-mortification, adherence to annihilationism and eternalism, and so on - because the noble disciple awakens by means of it, it is called "enlightenment." "Awakens" means one rises from the sleep of the continuity of mental defilements, or one penetrates the four noble truths, or one realises Nibbāna itself; factors of that enlightenment termed the concord of mental states are also factors of enlightenment, like jhāna factors, path factors, and so on. And whoever is the noble disciple who is called "the enlightened one" because he awakens by means of this concord of mental states of the aforesaid kind, factors of that enlightened one are also factors of enlightenment, like factors of an army, factors of a chariot, and so on. Therefore the commentary teachers said: "Or factors of the person who awakens are factors of enlightenment." Furthermore, the meaning of factors of enlightenment should be understood by the method beginning with "Factors of enlightenment - in what sense are they factors of enlightenment? They lead to enlightenment, thus they are factors of enlightenment." "The noble eightfold path" - it is noble because of being far from the mental defilements to be destroyed by each respective path, because of producing the state of nobility, and because of producing the attainment of noble fruition. "Having eight factors" means eightfold. This, like a fourfold army and like a fivefold musical ensemble, is merely factors; there is nothing separate from the factors. The factors of enlightenment and path factors are supramundane; by the Dasuttara method, the preliminary ones too are obtained.

"The nine factors for striving for purification" - purification of morality is a factor for striving for purification, purification of mind is a factor for striving for purification, purification of view is a factor for striving for purification, purification by overcoming uncertainty is a factor for striving for purification, purification by knowledge and vision of what is the path and what is not the path is a factor for striving for purification, purification by knowledge and vision of the practice is a factor for striving for purification, purification by knowledge and vision is a factor for striving for purification, wisdom is a factor for striving for purification, liberation is a factor for striving for purification. "Purification of morality" means the fourfold purification morality that is able to cause one to reach purification. For that purifies the stain of immorality. "Factor for striving for purification" means the highest factor of striving for the state of purification. "Purification of mind" means the eight well-practised meditative attainments that are the proximate cause for insight. For those purify the mental stain of sensual desire and so on. "Purification of view" means the seeing of mentality-materiality together with its conditions. For that purifies the stain of the view of a being. "Purification by overcoming uncertainty" means knowledge of the mode of dependent conditions. For one who sees that phenomena proceed by way of conditions in the three periods of time, by overcoming the stain of uncertainty about a being in all three periods, becomes pure. "Purification by knowledge and vision of what is the path and what is not the path" means the ten impurities of insight - light, knowledge, rapture, tranquillity, happiness, decision, exertion, establishing, equanimity, and attachment - that have arisen at the moment of the observation of rise and fall are not the path; the knowledge of rise and fall that has entered upon the process is the path - thus knowledge regarding the path and the non-path. For by that one purifies the stain of the non-path. "Purification by knowledge and vision of the practice" means the knowledge of the observation of rise and fall that has entered upon the process, the knowledge of the observation of dissolution, the knowledge of the observation of the appearance as fear, the knowledge of the observation of danger, the knowledge of the observation of disenchantment, the knowledge of desire for deliverance, the knowledge of reflective observation, the knowledge of equanimity regarding activities, and conformity knowledge - these are the nine insight knowledges. For those purify the stain of the perception of permanence and so on. "Purification by knowledge and vision" means the wisdom of the four noble paths. For that purifies by eradication the stain of the mental defilements to be destroyed by each respective path. "Wisdom" means the wisdom of the fruition of arahantship. "Liberation" means the liberation of the fruition of arahantship.

"Ten kasiṇa bases" means "one perceives the earth kasiṇa, above, below, across, non-dual, limitless; one perceives the water kasiṇa, etc. one perceives the fire kasiṇa, etc. one perceives the air kasiṇa, etc. one perceives the blue kasiṇa, etc. one perceives the yellow kasiṇa, etc. one perceives the red kasiṇa, etc. one perceives the white kasiṇa, etc. one perceives the space kasiṇa, etc. one perceives the consciousness kasiṇa, above, below, across, non-dual, limitless" - thus ten are stated. For these are "kasiṇas" in the meaning of pervading the entirety, and they are "bases" in the meaning of field or in the meaning of foundation for the mental states that have them as object. "Above" means facing towards the upper surface of the sky. "Below" means facing towards the lower surface of the ground. "Across" means delimited all around, like the circle of a field. For a certain one extends the kasiṇa only upward, a certain one downward, a certain one all around. Even one person extends it thus for this or that reason, like light, when one wishes to see material form. Therefore it was said - "One perceives the earth kasiṇa, above, below, across." "Non-dual" - this, however, is said for the purpose of showing that one does not undergo transformation into another. For just as for one who has entered water, in all directions there is only water, not anything else, just so the earth kasiṇa is only the earth kasiṇa; there is no mixing of another kasiṇa with it. This same method applies everywhere. "Limitless" - this is said by way of the limitlessness of the pervading of each one. For when one pervades it with the mind, one pervades it entirely; one does not take the measure thus "this is its beginning, this is its middle." "Space kasiṇa" means the space left by the removal of the kasiṇa and the demarcated space kasiṇa. "Consciousness kasiṇa" means the consciousness occurring in the space left by the removal of the kasiṇa. Therein, the aboveness, belowness, and acrossness should be understood by way of the kasiṇa in the space left by the removal of the kasiṇa, and by way of the space left by the removal of the kasiṇa in the consciousness occurring there; and also by way of the demarcated space kasiṇa, since it too can be extended.

26. Now, showing the classification of development, he said beginning with "Two developments." Therein, in the passage beginning with "mundane" and so on, "world" is called the round of rebirths in the sense of crumbling and disintegrating; because of being included in that, engaged in the world - thus "mundane"; the development of mundane mental states is mundane. Although it is said by conventional expression "development of mental states," there is no development separate from them. For those very mental states being developed are called "development." "Crossed over" means higher; because of not being included in the world, higher than the world - thus supramundane.

They frequent in what is termed fine-material existence - thus they are of the fine-material-sphere. The word "kusala" is seen in the senses of health, faultlessness, skilfulness, and pleasant result. "Is it that you are well? Is it that you are free from illness" - in such passages and so on, it is used in the sense of health. "But, venerable sir, what bodily conduct is wholesome? Whatever bodily conduct, great king, is faultless" and "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding wholesome mental states" - in such passages and so on, it is used in the sense of faultless. "What do you think, prince, are you skilled in the parts and components of a chariot?" "Skilled in dancing and singing, trained, clever women" - in such passages and so on, it is used in the sense of skilful. "Because of undertaking wholesome mental states, thus this merit increases" and "because of wholesome action having been done and accumulated" - in such passages and so on, it is used in the sense of pleasant result. Here this is fitting in the sense of health, in the sense of faultlessness, and in the sense of pleasant result as well. The meaning of the word here, however, is: they shake, agitate, cause to tremble, and destroy contemptible, evil mental states - thus "wholesome"; or those that lie, that proceed in a contemptible manner - thus "kusa" (unwholesome states); they cut off, they sever those termed unwholesome - thus "wholesome"; or "kusa" is knowledge, because of the thinning, the making thin of contemptible things. They are to be taken, to be grasped, to be made to proceed by that knowledge - thus "wholesome"; or just as kusa grass cuts the area of the hand gone to both sides, so too these cut the side of defilement gone to both sides by way of arisen and unarisen states; therefore, because they cut like kusa grass - thus "wholesome." The development of those wholesome states of the fine-material-sphere. They frequent in what is termed immaterial existence - thus they are of the immaterial-sphere. Included in the round of rebirths of the three planes; "included" means contained within; not included in that means "not included," supramundane.

Why was the development of wholesome mental states of the sensual-sphere not stated? Because in the Abhidhamma, "development" is intended as only the development that has attained absorption. For it is said there -

But that sensual-sphere development should be understood as not called "development" because of being interrupted by adverting and falling into the life-continuum. But since all merits are included within the threefold ways of making merit, the status of access concentration and insight concentration as merit accomplished by meditative development is established. But here they are included only under mundane development. In the threefold division of the fine-material-sphere and immaterial-sphere, "inferior" means low. Existing in the middle between the inferior and the highest is "middling"; "majjhimā" is also a reading. Led to the state of pre-eminence is "superior"; the meaning is highest. This state of being inferior, middling, and superior should be understood by way of accumulation. For that in which, at the moment of accumulation, desire is inferior, or energy, or consciousness, or investigation - that is called inferior. That in which those mental states are middling - that is called middling. That in which those mental states are superior - that is called superior. Or that associated with soft faculties is called inferior; that associated with middling faculties is middling; that associated with exceeding faculties is called superior. For the not-included, because of the absence of the state of being inferior and middling, only superiority was stated. For that is superior in the sense of the highest and in the sense of being unsurpassable.

27. In the first tetrad of development, "develops" means penetrating in such and such a way in a single moment, one develops the noble path. In the second tetrad of development, "development by search" means development in the preliminary stage of absorption. For that is called "search" because "they search for absorption by means of it." "Development by attainment" means development of absorption. For that is called "attainment" because "it is attained by means of that search." "Development of one flavour" means development at the time of endeavour for one desiring to arrive at mastery over the attainment. For that is called "of one flavour" by making it "of one flavour through the flavour of liberation" because of being liberated from those various mental defilements through those various kinds of abandoning. "Development by repetition" means development at the time of enjoyment according to preference for one who has attained mastery over the attainment. For that is called "repetition" because "it is practised frequently." Some, however, explain that "development by repetition is the mastery exercise, and development of one flavour is applicable everywhere." In the analysis of the tetrad, "for those entering concentration" is a present tense expression in proximity to the present. "Arisen therein" means arisen in that preliminary stage. "Become of one flavour" means they have the same function in the production of absorption. "For those who have attained concentration" means for those who have applied absorption. "Arisen therein" means arisen in that absorption. "Do not surpass one another" means they do not exceed one another through equal occurrence. In "for one developing the faith faculty in the meaning of decision" and so on, even in a single moment, when each faculty performs its own respective function, by the support of each respective one, the remaining faculties too, which perform their own respective functions, become of one flavour through the flavour of liberation - thus development in the meaning of one flavour through the flavour of liberation itself. The same method applies also to the powers, factors of enlightenment, and path factors. And in "ekarasā" a change of gender has been made.

"Here a monk" means a monk in this Dispensation. He sees danger in the round of rebirths - thus a monk. In "in the earlier period of the day" and so on, the accusative case is used in the sense of absolute connection, but in meaning it is just the locative; the meaning is "in the earlier time of the day." "Practises" means he frequently practises the concentration over which he has attained mastery. "In the noon period of the day" means in the middle time of the day. "In the afternoon period of the day" means in the evening time of the day. "Before the meal" means in the time before the daytime meal. "After the meal" means in the time after the daytime meal. "In the first watch" means in the first portion of the night. "In the dark fortnight" means in the dark fortnight. "In the bright fortnight" means in the bright fortnight. "In the first stage of life" means in the first portion of age; the meaning is the first stage of life. And in the three stages of life, for a person with a life span of a hundred years, in each stage of life there are thirty-three years and four months.

28. In the third tetrad of development, "in the meaning of not surpassing one another of mental states arisen therein" means by the state of not exceeding one another of the paired mental states reckoned as concentration and wisdom, arisen therein in the distinctions of development such as renunciation and so on. "In the meaning of one flavour of the faculties" means by the state of one flavour through the flavour of liberation, because of being liberated from various mental defilements, of the faculties beginning with faith right therein. "In the meaning of carrying along the energy appropriate to that" means by the state of carrying along the befitting energy for those states of non-surpassing and one-flavour nature. "In the meaning of repetition" means whatever practice occurred for him at that time. By the state of practice of that practice.

"Perception of material form" means the perception of material form reckoned as fine-material-sphere meditative absorption, which is fifteenfold by way of wholesome, resultant, and functional. For the fine-material-sphere meditative absorption too is called "material" in such passages as "one who is material sees forms" and so on; the object of that meditative absorption too in such passages as "one sees forms externally, beautiful and ugly" and so on. For the fine-material-sphere meditative absorption, under the heading of perception, having made it "perception regarding material form," is called "perception of material form." "Perception of impingement" means five wholesome-resultant and five unwholesome-resultant - thus tenfold perception of impingement. For the perception associated with the two sets of fivefold sense consciousness is called "perception of impingement" because it has arisen through the impingement of the sense-bases such as the eye and so on and the objects such as visible form and so on. Perception of material form, perception of sound, perception of odour, perception of flavour, and perception of tangible object - these too are names for this very same thing. "Perception of diversity" means eight sensual-sphere wholesome perceptions, twelve unwholesome perceptions, eleven sensual-sphere wholesome-resultant perceptions, two unwholesome-resultant perceptions, and eleven sensual-sphere functional perceptions - thus forty-four-fold perception of diversity. For that is perception that occurs in a diverse sensory field of various intrinsic natures, differentiated into material form, sound, and so on - thus perception of diversity; or it is called perception of diversity because from the forty-four-fold division they are diverse, of various intrinsic natures, mutually dissimilar perceptions - thus perception of diversity. Even though the perceptions are many, the singular is used by taking the class.

"Perception of permanence" means the perception "permanent" is the perception of permanence. Similarly the perception of happiness and the perception of self. "Delight" means craving accompanied by rapture. "Lust" means craving without rapture. "Origin" means the origin of lust. Or alternatively, through the observation of dissolution, since only dissolution is seen, the rise of activities. "Grasping" means the grasping of mental defilements by way of production, or the grasping of a conditioned object through not seeing the fault. "Perception of compactness" means the perception "compact" by way of continuity. "Accumulation" means the exertion and pursuit for the sake of activities. "Perception of stability" means the perception "firm." "Sign" means the sign of permanence. "Aspiration" means the longing for happiness. "Adherence" means the adherence "there is a self." "Adherence to grasping at substance" means the adherence of grasping at the substance of what is permanent, the substance of what is lustfully attached to. "Adherence to confusion" means the adherence to confusion by way of "Did I exist in the past period of time?" and so on, and by way of "The world comes into being from a creator" and so on. "Adherence to attachment" means the adherence "this is to be clung to" through not seeing the danger. "Non-reflection" means the grasping of what is not the means. "Adherence to fetters" means the occurrence of mental defilements beginning with the mental bond of sensuality.

"Standing together with views" means standing together with views in one place - thus "co-existent with views." Those co-existent with views. "They defile" means they torment or they oppress - thus mental defilements. Those mental defilements. For co-existence is twofold: co-existence by abandoning and co-existence by conascence. Co-existence by abandoning means together with the sixty-three views headed by identity view, as long as they are not abandoned by the path of stream-entry, so long they stand in one person - this is the meaning. This is what is intended here. For among the ten mental defilements, here only the mental defilement of wrong view has come. But as for the rest, the nine mental defilements leading to the realms of misery - greed, hate, delusion, conceit, sceptical doubt, sloth, restlessness, shamelessness, and moral fearlessness - having become co-existent by abandoning together with wrong view, are abandoned by the path of stream-entry; or among the one and a half thousand mental defilements headed by lust, hate, and delusion, when wrong view is being abandoned by the path of stream-entry, together with wrong view all mental defilements leading to the realms of misery are abandoned by way of co-existence by abandoning; as for co-existence by conascence, the meaning is standing together with wrong view in one consciousness. For by the path of stream-entry, when the two unprompted consciousnesses associated with wrong view are being abandoned, greed, delusion, restlessness, shamelessness, and moral fearlessness that are conascent with them - these mental defilements are abandoned by way of co-existence by conascence; when the two prompted consciousnesses associated with wrong view are being abandoned, greed, delusion, sloth, restlessness, shamelessness, and moral fearlessness that are conascent with them - these mental defilements are abandoned by way of co-existence by conascence. "Gross mental defilements" means sensual lust and anger that have become gross. "Mental defilements accompanied by residue" means sensual lust and anger that have become subtle. "All mental defilements" means those remaining not abandoned by the three paths.

"One conveys energy" means one who practises meditation sets energy going. Below, the expressions concerning search, attainment, one flavour, and repetition were stated for the purpose of showing the distinction of the developments, as "and development is of such a nature." Here, the expressions "in the meaning of not surpassing one another of mental states arisen therein, in the meaning of one flavour of the faculties, in the meaning of carrying along the energy appropriate to that, in the meaning of repetition" were stated for the purpose of showing the cause of development, as "development is by this and this cause." Below, "development by repetition" was stated by way of different moments; here, "development in the meaning of repetition" is by way of a single moment - this is the distinction. In "seeing materiality, one develops" and so on, the meaning is that seeing materiality and so on in the manner in which they should be seen, one develops the development that should be developed. "Become of one flavour" means they become of one flavour through the flavour of liberation, or through the flavour of function. "The flavour of liberation" means the flavour of achievement. For it has been said that "in the sense of functional achievement, it is called function."

The explanation of the analytic explanation of what should be developed is finished.

Commentary on the Analytic Explanation of What Should Be Realized

29. In the description of what is to be realized, the ten answers in ascending order are stated by way of realization through attainment. Therein, "unshakeable liberation of mind" means the liberation of the fruition of arahantship. For it does not shake, does not waver, does not decline - thus "unshakeable"; it is called "liberation of mind" because of the mind being liberated from all mental defilements. "True knowledge" means the three true knowledges. "Liberation" - according to the Dasuttara method, the fruition of arahantship is stated; but according to the Saṅgīti method, it is stated: "Liberation means two kinds of liberation - the disposition of consciousness and Nibbāna." And here, the eight meditative attainments are called "liberation" because of being well liberated from the mental hindrances and so on; Nibbāna is called "liberation" because of being liberated from all that is conditioned. "The three true knowledges" means the knowledge of recollecting past lives is true knowledge, the knowledge of the passing away and rebirth of beings is true knowledge, the knowledge of the elimination of mental corruptions is true knowledge. It is true knowledge in the meaning of piercing through darkness, and it is also true knowledge in the meaning of making known. For the knowledge of recollecting past lives, when arising, pierces the darkness that has stood concealing past lives, and makes past lives known - thus it is true knowledge. The knowledge of the passing away and rebirth pierces the darkness that conceals passing away and conception, and makes the passing away and rebirth known - thus it is true knowledge. The knowledge of the elimination of mental corruptions pierces the darkness that conceals the four truths, and makes the phenomena of the four truths known - thus it is true knowledge. "The four fruits of asceticism" means the fruition of stream-entry, the fruition of once-returning, the fruition of non-returning, the fruition of arahantship. One who appeases and destroys evil states is an ascetic; the state of an ascetic is asceticism. This is the name for the four noble paths. The fruits of asceticism are the fruits of asceticism.

"The five aggregates of the Teaching" means the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation. "Aggregates of the Teaching" means divisions of the Teaching, portions of the Teaching. In the case of the aggregate of morality and so on too, the same method applies. Mundane and supramundane morality, concentration, and wisdom themselves are the aggregates of morality, concentration, and wisdom. The liberations by eradication, cessation, and escape alone are the aggregate of liberation. The threefold reviewing of liberation alone is the aggregate of knowledge and vision of liberation. That is mundane only. It is knowledge itself in the meaning of knowing, seeing in the meaning of seeing - thus "knowledge and vision"; the knowledge and vision of liberations is called "knowledge and vision of liberation." But the liberations by suppression and by substitution of opposites are included by the aggregates of concentration and wisdom alone. These five aggregates of the Teaching are said to be of a trainee for trainees, and of one beyond training for those beyond training. For among these, the mundane ones and the liberation by escape are neither of a trainee nor of one beyond training. Even though being of a trainee, they are called "of a trainee" because "these belong to trainees," and "of one beyond training" because "these belong to those beyond training." But in the passage "one is endowed with the aggregate of liberation of a trainee," here it should be understood as endowed by way of making the liberation by escape an object. "The six direct knowledges" means six superior knowledges. Which six? The knowledge of various kinds of supernormal power, the knowledge of the divine ear element, the knowledge of recollecting past lives, the knowledge of others' mental states, the knowledge of the divine eye, the knowledge of the elimination of mental corruptions - these are the six.

"Seven powers of one who has eliminated the mental corruptions": "the mental corruptions are eliminated for him" - thus he is one who has eliminated the mental corruptions; the powers of one who has eliminated the mental corruptions are the powers of one who has eliminated the mental corruptions. What are the seven? They were spoken by the Blessed One -

Therein, by the first power the penetration of the truth of suffering, by the second the penetration of the truth of origin, by the third the penetration of the truth of cessation, and by the four the penetration of the truth of the path is made clear.

"Eight deliverances": they are deliverances in the meaning of being intent upon the object and in the meaning of being well released from opposing phenomena. "What are the eight? One who is material sees forms - this is the first deliverance. Internally not perceiving material forms, one sees forms externally - this is the second deliverance. One is intent only upon 'the beautiful' - this is the third deliverance. With the complete transcendence of perceptions of form, with the passing away of perceptions of sensory impingement, with inattention to perceptions of diversity, aware that 'space is infinite,' one enters and dwells in the plane of infinite space - this is the fourth deliverance. Having completely transcended the plane of infinite space, aware that 'consciousness is infinite,' one enters and dwells in the plane of infinite consciousness - this is the fifth deliverance. Having completely transcended the plane of infinite consciousness, aware that 'there is nothing,' one enters and dwells in the plane of nothingness - this is the sixth deliverance. Having completely transcended the plane of nothingness, one enters and dwells in the plane of neither-perception-nor-non-perception - this is the seventh deliverance. Having completely transcended the plane of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling - this is the eighth deliverance."

"Nine gradual cessations": nine cessations in succession. What are the nine? For one who has attained the first meditative absorption, perception of sensuality has ceased; for one who has attained the second meditative absorption, applied and sustained thought have ceased; for one who has attained the third meditative absorption, rapture has ceased; for one who has attained the fourth meditative absorption, in-breath and out-breath have ceased; for one who has attained the plane of infinite space, perception of material form has ceased; for one who has attained the plane of infinite consciousness, perception of the plane of infinite space has ceased; for one who has attained the plane of nothingness, perception of the plane of infinite consciousness has ceased; for one who has attained the plane of neither-perception-nor-non-perception, perception of the plane of nothingness has ceased; for one who has attained the cessation of perception and feeling, perception and feeling have ceased."

"Ten states of one beyond training" means because there is nothing further to be trained in above, they do not train - thus "those beyond training." Or, because they are training in the three trainings, they are "trainees"; trainees who have reached growth are "those beyond training" - Worthy Ones. These belong to those beyond training - thus "of one beyond training." "Which are the ten? Right view of one beyond training, right thought of one beyond training, right speech of one beyond training, right action of one beyond training, right livelihood of one beyond training, right effort of one beyond training, right mindfulness of one beyond training, right concentration of one beyond training, right knowledge of one beyond training, right liberation of one beyond training." "Right knowledge of one beyond training" means setting aside the wisdom of the fruition of arahantship, the remaining mundane wisdom. "Right liberation" means the liberation of the fruition of arahantship. In the commentary, however, it is said -

In "The all, monks, is to be realized" and so on, realisation by way of object should be understood. In "Seeing materiality, one realizes" and so on, seeing mundane things such as materiality and so on in the manner in which they should be seen, one realizes those very things such as materiality and so on by realisation by way of object; or, seeing things such as materiality and so on in the manner in which they should be seen, by that cause one realizes Nibbāna which is to be realized. For the grammarians wish the term "seeing" to have the meaning of cause as well. But seeing supramundane things such as the faculty of "I shall know the unknown" and so on by way of reviewing, one realizes those very things by realisation by way of object. "Seeing Nibbāna grounded upon the Deathless in the meaning of final goal, one realizes" - this is straightforward, because among what is to be fully understood, to be abandoned, to be realized, and to be developed, it falls under what is to be realized. "Whatever phenomena are realized, those phenomena are touched" means those realized by realisation by way of object are touched by contact with the object; those realized by realisation by attainment are touched by contact through attainment.

The explanation of the analytic explanation of what should be realized is finished.

Commentary on the Analytic Explanation of the Tetrad Conducive to Relinquishment

30. Now, because the state of being conducive to relinquishment and so on occurs for each individual concentration by the distinction of conditions, therefore the tetrad of conducive to relinquishment is described all together. Therein, "for one who has obtained the first meditative absorption" (paṭhamassa jhānassa lābhiṃ) means for one who is an obtainer of the first meditative absorption. The accusative case is used in the sense of the genitive. "One for whom there is the realisation as a gain" is called an obtainer (lābhī). "Accompanied by sensuality" (kāmasahagatā) - here the meaning of object is intended for the word "accompanied by"; the meaning is having as object the sensuality of sense-objects and the sensuality of mental defilements. "Perceptions and attention" (saññāmanasikārā) means the perception of impulsion and the attention of adverting to that; attention associated with perception is also fitting. "Occur" (samudācaranti) means they proceed. "Phenomenon" (dhammo) means the phenomenon of the first meditative absorption. One declining from meditative absorption declines due to three causes: either through the occurrence of mental defilements, or through unsuitable activity, or through non-pursuit. One declining through the occurrence of mental defilements declines quickly; one declining through unsuitable activity by way of pursuit of delight in work, delight in useless talk, delight in sleep, and delight in company declines slowly; one not frequently entering attainment due to impediments such as sickness, conditions, and deficiency and so on, declining through non-pursuit, also declines slowly. But here, showing only the powerful cause, he spoke only of the occurrence of mental defilements. But one declining from the second meditative absorption and so on also declines through the occurrence of attachment to each successively lower meditative absorption. To what extent has one declined? When one is not able to enter the attainment, to that extent one has declined. "Conformity with that" (tadanudhammatā) - a phenomenon that follows along is a conforming phenomenon (anudhammo); this is a designation for the phenomenon of attachment that proceeds making the meditative absorption predominant. The conforming phenomenon itself is the conformity; the conformity of that meditative absorption is the conformity with that (tadanudhammatā). "Sati" means attachment. "Remains" means is established. The meaning stated is that attachment proceeds conforming to that first meditative absorption. "Accompanied by absence of applied thought" (avitakkasahagatā) means having the second meditative absorption as object. For since there is no applied thought therein, it is called "without applied thought." "Accompanied by disenchantment" (nibbidāsahagatā) means having insight as object. For that is called disenchantment because of becoming disenchanted with activities. For it has been said: "Being disenchanted, one becomes dispassionate." "Connected with dispassion" (virāgūpasaṃhitā) means insight conjoined with the noble path. For insight, having reached its crest, causes the emergence from the path. Therefore perceptions and attention having insight as object are called "connected with dispassion," for it has been said: "Through dispassion, one becomes liberated."

"Accompanied by applied thought" (vitakkasahagatā) means having the first meditative absorption as object by way of applied thought. "Accompanied by equanimity and pleasure" (upekkhāsukhasahagatā) means having the third meditative absorption as object by way of equanimity of neutrality and pleasant feeling. "Accompanied by rapture and pleasure" (pītisukhasahagatā) means having the second meditative absorption as object by way of rapture and pleasant feeling. "Accompanied by neither-unpleasant-nor-pleasant" (adukkhamasukhasahagatā) means having the fourth meditative absorption as object by way of neutral feeling. For that feeling, being not unpleasant and not pleasant, is called neither-unpleasant-nor-pleasant (adukkhamasukhā); but the syllable "ma" here is stated by way of word-junction. "Accompanied by material form" (rūpasahagatā) means having the fine-material meditative absorption as object. Although for one established in the plane of neither-perception-nor-non-perception, the states of being conducive to relinquishment, conducive to stability, and conducive to penetration exist, the plane of neither-perception-nor-non-perception is not described because of the absence of the state of being conducive to distinction. And all this mundane concentration is said to be conducive to relinquishment for one dwelling in negligence with soft faculties, conducive to stability for one dwelling in diligence with soft faculties, conducive to distinction for one of craving temperament with sharp faculties, and conducive to penetration for one of view temperament with sharp faculties.

The explanation of the analytic explanation of the tetrad conducive to relinquishment is finished.

Commentary on the Analytic Explanation of the Triad of Characteristics

31. Now, because each and every mundane phenomenon is afflicted by the three characteristics, therefore the triad of characteristics is described together. Therein, "impermanent in the meaning of destruction" means impermanent by the state of being destroyed right there in each instance. "Impermanent because of being subject to destruction, because of having the nature of fall, because of being subject to fading away, because of having the nature of cessation" - so say some. "Suffering in the meaning of fear" means suffering because of its fearfulness. For whatever is impermanent, that is frightful, as for the gods in the Sīhopama Sutta. "Suffering in the meaning of the fear of birth, ageing, disease, and death" - so say some. "Non-self in the meaning of being coreless" means non-self because of the absence of the substance of a self conceived thus: "a self that is a dweller, a doer, an experiencer, one who is self-controlled." For whatever is impermanent and suffering, that is not able to maintain even for itself either impermanence or the oppression of rise and fall; whence then its state of being a doer and so on? And it is said: "If, monks, this materiality were self, this materiality would not lead to affliction" and so on. "Non-self because of being devoid of the substance of a self and the substance of permanence" - so say some.

The explanation of the analytic explanation of the triad of characteristics is finished.

Commentary on the Exposition of the Truth of Suffering

32-33. The tetrad of noble truths too, because of the truths having a single connection in the sense of being true, is described all together. "Here and there" means in those four noble truths. "What" is a question from the wish to speak. "The noble truth of suffering" is an indication of the phenomenon asked about. Therein, in such passages as "birth too is suffering" and so on, first, many meanings of the word "birth" have been declared. As he said -

Thus indeed, in such passages as "even one birth, even two births" and so on, the meaning is existence. In "unassailed and irreproachable with respect to birth," here it means family. In "there are, Visākhā, ascetics called Jains," here it means order. In "since I was born, sister, with a noble birth, I do not know," here it means noble morality. In "a variety of grass called tiriyā, having grown up from the navel, stood reaching up to the sky," here it means concept. In "birth is included by two aggregates," here it means the characteristic of the conditioned phenomenon. In "just born, Ānanda, the Bodhisatta," here it means bringing forth. In "with existence as condition, birth" and "birth too is suffering," here, in a figurative sense, it means the conception aggregates. But directly, whatever aggregates become manifest for those beings being reborn here and there, the first manifestation of each of those.

But why is this birth suffering, if asked? Because of being the basis for many sufferings. For there are many sufferings. That is: Suffering as suffering, suffering of change, suffering of activities, concealed suffering, unconcealed suffering, indirect suffering, and direct suffering. Here, bodily and mental unpleasant feeling, because of being suffering both by intrinsic nature and by name, is called suffering as suffering. Pleasant feeling, because of being the cause of the arising of suffering through change, is the suffering of change. Neutral feeling and the remaining activities of the three planes of existence, because of being oppressed by rise and fall, are the suffering of activities. Bodily and mental affliction such as earache, toothache, fever born of lust, fever born of hate, and so on, because it can be known only by asking, and because of the non-obvious nature of its onset, is concealed suffering. Affliction originating from the thirty-two forms of bodily punishment and so on, because it can be known even without asking, and because of the obvious nature of its onset, is unconcealed suffering. Setting aside suffering as suffering, the remainder that has come in the analysis of the truth of suffering - birth and so on - all of it too, because of being the basis of this and that suffering, is suffering by way of exposition. But suffering as suffering is called suffering without exposition.

Herein, this birth is suffering because of being the basis of that suffering in the realm of misery which was made known by the Blessed One even by means of similes in the Discourse on the Fool and the Wise and so on, and also of the suffering classified as rooted in conception in the womb and so on that arises even in a fortunate world, in the human realm. Herein, this suffering classified as rooted in conception in the womb and so on - For this being, when coming into existence in the mother's womb, is not born among blue lotuses, red lotuses, white lotuses, and so on; rather, below the stomach, above the intestines, in between the abdominal membrane and the backbone, in a place of utmost confinement, of intense darkness, pervaded by various corpse-like odours, traversed by supremely foul-smelling winds, in an exceedingly loathsome region of the belly, he is born like a worm among rotting fish, rotten porridge, cesspools, and so on. He, having been born there, for ten months, being cooked like a sealed pot by the heat generated in the mother's womb, sweating like a lump of flour, deprived of bending, stretching, and so on, experiences exceeding suffering. This, for now, is the suffering rooted in conception in the womb.

But whatever exceeding suffering he experiences during the mother's sudden stumbling, walking, sitting down, rising up, turning over, and so on - like a goat fallen into the hands of a drunkard, and like a young snake fallen into the hands of a snake-charmer - through the assault of pulling, dragging, shaking, and jolting and so on; and whatever exceeding suffering he experiences when the mother drinks cold water, as if reborn in a cold hell, when she swallows hot rice gruel, food, and so on, as if showered with a rain of embers, when she swallows salt, sour things, and so on, as if subjected to the bodily punishment of alkaline pits and so on. This is the suffering rooted in the care of the embryo.

But whatever suffering he experiences for the mother with an obstructed womb, through cutting, splitting, and so on, at a place where the arising of suffering is not fit to be seen even by friends, ministers, companions, and so on. This is the suffering rooted in the failure of the pregnancy.

Whatever suffering arises for one who, when the mother is giving birth, having been turned around by kamma-born winds, is being thrust down through the birth passage, which is exceedingly terrifying like a hellish precipice, and through the supremely narrow opening of the womb, being dragged out like a great elephant through a keyhole, and being crushed like a hell-being by the Saṅghāta mountains. This is the suffering rooted in birth.

But whatever suffering, similar to being pierced and split by needle-points and razor-edges, arises for one who has been born, whose delicate body is like a fresh wound, at the time of being held by the hands, bathed, washed, and rubbed with cloth and so on. This is the suffering rooted in emergence from the mother's womb.

Whatever suffering there is for one who, thereafter in the course of life, kills oneself, is engaged in the pursuit of self-mortification and tormenting by way of the naked ascetic practice and so on, does not eat through the power of anger, and hangs oneself. This is the suffering rooted in self-inflicted harm.

But whatever arises for one experiencing murder, imprisonment, and so on from others. This is the suffering rooted in harm inflicted by others. Thus, for all this suffering too, this birth is indeed the basis. Therefore this is said -

"Ageing too is suffering" - here ageing is twofold: the characteristic of the conditioned, and the state of oldness of the aggregates included within a single existence in the continuity, which is conventionally accepted as broken teeth and so on. That is what is intended here. And that is suffering because of being the suffering of activities and because of being the basis of suffering. For whatever bodily and mental suffering arises, having many conditions such as the looseness of the major and minor limbs, the deformity through alteration of the faculties, the destruction of youth, the impairment of strength, the separation from mindfulness and intelligence, the contempt of others, and so on - ageing is the basis of that. Therefore this is said -

Although the suffering of illness should be stated immediately after the suffering of ageing, it should be understood that it was not stated because the suffering of illness is already included by the very taking up of bodily suffering.

"Death too is suffering" - here too death is twofold: The characteristic of the conditioned, with reference to which it was said - "Ageing and death is included by two aggregates." And the severance of the continuity of the life faculty included within a single existence, with reference to which it was said - "There is always fear from death." That is intended here. Death conditioned by birth, death by assault, death in the natural course, death by exhaustion of the life span, death by exhaustion of merit - these too are names for that very thing. Again, momentary death, conventional death, and eradication death - this distinction too here should be known. The breaking up of material and immaterial phenomena during occurrence is called momentary death. "Tissa has died, Phussa has died" - this, because in the ultimate sense there is no being; "the crop has died, the tree has died" - this, because of the absence of the life faculty, is called conventional death. The passing away without reconnection of one who has eliminated the mental corruptions is called eradication death. Setting aside external conventional death, the other conventional death and eradication death are included by the very severance of the continuity as stated above. But it is suffering because of being the basis for suffering. Therefore this is said -

Among sorrow and so on, sorrow is the mental burning of one stricken by disasters of relatives and so on, having the characteristic of inner pondering. But it is suffering because of being suffering as suffering and because of being the basis of suffering. Therefore this is said -

Lamentation is the verbal prattle of one stricken by disasters of relatives and so on. But it is suffering because of being the suffering of activities and because of being the basis of suffering. Therefore this is said -

Suffering is bodily pain having the characteristic of bodily affliction. But it is suffering because of being suffering as suffering and because of bringing about mental suffering. Therefore this is said -

Displeasure is mental suffering having the characteristic of mental affliction. But it is suffering because of being suffering as suffering and because of bringing about bodily pain. For those overcome with mental suffering, having dishevelled their hair, weep, beat their breasts, roll forward, roll backward, fall headlong, bring the knife, eat poison, hang themselves with a rope, enter fire - thus they experience suffering of many kinds. Therefore this is said -

Anguish is hate itself, produced by intense mental suffering in one stricken by disasters to relatives and so on. "It is one phenomenon included in the aggregate of mental activities" - so say some. But it is suffering because of being the suffering of activities, because of the scorching of the mind, and because of the dejection of the body. Therefore this is said -

And here, sorrow should be seen as like cooking in an inner vessel with a gentle fire; lamentation as like the overflowing from the vessel of what is being cooked with a fierce fire; and anguish should be seen as like the cooking of the remainder that has not overflowed, unable even to overflow, right inside the vessel until utter elimination.

Association with the unpleasant means the conjunction with unpleasant beings and activities. But it is suffering because of being the basis of suffering. Therefore this is said -

Separation from the dear means the absence of dear beings and activities. But it is suffering because of being the basis of suffering. Therefore this is said -

Regarding not getting what one wishes for, in the case of things that cannot be obtained, it is just desire that is stated as "not getting what one wishes for is also suffering." By whatever phenomenon one, wishing for something that cannot be obtained, does not obtain it - that too, the wishing for something that cannot be obtained, is suffering - this is the meaning. But it is suffering because of being the basis of suffering. Therefore this is said -

"In brief the five aggregates of clinging" - here, "in brief" is said with reference to the teaching. For suffering cannot be abridged as "so many hundreds of sufferings" or "so many thousands of sufferings," but the teaching can be. Therefore, abridging the teaching as "suffering is nothing other than, in brief, the five aggregates of clinging are suffering," he spoke thus. "Five" is a numerical delimitation. "Aggregates of clinging" means aggregates that are the domain of clinging.

For just as fire consumes fuel, as weapons strike a target, as gadflies and mosquitoes assail the form of an ox, as reapers reap a field, as village-sacking bandits attack a village, so birth and so on, afflicting the five aggregates of clinging in various ways, arise in the very aggregates of clinging, just as grasses and creepers and so on arise on the ground, and flowers, fruits, and young leaves arise on trees. And the suffering at the beginning of the aggregates of clinging is birth, the suffering in the middle is ageing, the suffering at the end is death, the suffering of burning through the impact of suffering near death is sorrow, the suffering of wailing from being unable to endure that is lamentation, from that, through the conjunction with undesirable tangible objects reckoned as disturbance of the elements, the suffering of afflicting the body is pain, for worldlings being afflicted by that, the suffering of afflicting the mind through the arising of aversion therein is displeasure, the suffering of moaning for those in whom dejection has been produced by the growth of sorrow and so on is anguish, the suffering of the frustration of desire for those who have reached the frustration of their wishes is not obtaining what is wished for - thus when examined in various ways, the aggregates of clinging themselves are suffering. That which, even if each one were shown and spoken of, could not be stated completely even in many cosmic cycles - all that suffering, just as the flavour of the water of the entire ocean is contained in a single drop of water, in order to show it condensed into whichever five aggregates of clinging, the elder spoke what was said by the Blessed One: "In brief, the five aggregates of clinging are suffering."

In the term-analyses beginning with "therein, what is birth," "therein" means among birth and so on stated in the analytic explanation of the truth of suffering. "Whatever of those various beings" is a common description of many beings in brief. For even if one were to speak for a whole day thus "whatever is the birth of Devadatta, whatever is the birth of Somadatta," beings would never come to exhaustion, nor would the entire explanation of the remaining meaning succeed. But by these two terms, no being whatsoever is left unincluded, and no explanation of the remaining meaning fails to succeed. "In those various" - this is a common description of many orders of beings by way of destination and birth. "Orders of beings" means in the orders of beings; the meaning is in the group of beings, in the multitude of beings. "Birth" (jāti) is in the sense of being born. This here is the individual intrinsic nature. "Coming into being" (sañjāti) is in the sense of coming to be born. The term is augmented by a prefix. "Descent" (okkanti) is in the sense of entering. Or "birth" (jāti) is in the meaning of being born; that is stated by way of incomplete sense bases. "Coming into being" (sañjāti) is in the meaning of coming to be born; that is stated by way of complete sense bases. "Descent" (okkanti) is in the meaning of entering; that is stated by way of egg-born and womb-born beings. For they enter the eggshell and the sheath of the womb; entering, as if going inside, they take conception. "Production" (abhinibbatti) is in the meaning of being produced; that is stated by way of moisture-born and spontaneously born beings. For they arise having become obvious. This is so far the conventional discussion.

Now "the manifestation of the aggregates, the acquisition of the sense bases" is the discussion in terms of ultimate reality. For in the ultimate sense, only the aggregates become manifest, not beings. And here, regarding "of the aggregates," the inclusion of one in single-aggregate constituent existence, of four in four-aggregate constituent existence, and of all five in five-aggregate constituent existence should be understood. "Manifestation" means arising. Regarding "of the sense bases," the classification should be understood by way of the sense bases arising in each respective existence. "Acquisition" is just the manifestation in the continuity. For by the very fact of becoming manifest, they are said to be acquired. "This is called birth" means this is spoken of as birth.

In the description of ageing, "ageing" is the individual intrinsic nature. "Decaying" is a description of the manner. The three beginning with "broken teeth" are descriptions of function when time has passed; the last two are descriptions of the natural condition. For by this term "this is ageing," it is shown according to intrinsic nature; therefore this is its individual intrinsic nature. By this term "decaying," according to manner; therefore this is a description of the manner. By this term "broken teeth," it is shown by the function of producing the state of brokenness in teeth and nails when time has passed. By this term "grey hair," by the function of producing the state of greyness in head hair and body hair. By this term "wrinkled skin," it is shown by the function of producing the state of wrinkling in the skin after the flesh has withered. Therefore these three are descriptions of its function when time has passed. By these, the obvious ageing that has become manifest by way of showing these alterations has been shown. For just as the path traversed by water, or wind, or fire is obvious through the broken and scattered state or the charred state of grass, trees, and so on, yet that traversed path is not those very water and so on themselves; just so, the path traversed by ageing upon teeth and so on by way of broken teeth and so on is obvious, and is apprehended even by opening the eyes, yet broken teeth and so on are not themselves ageing. For ageing is not cognizable by the eye.

But by these terms "deterioration of life span" and "maturing of the faculties," the natural condition designated as the exhaustion of life span and the maturing of the faculties such as the eye and so on is shown, because of its being manifest precisely when time has passed; therefore these two should be understood as descriptions of the natural condition. Therein, since the life span of one who has reached ageing diminishes, therefore ageing is called "deterioration of life span" by a figurative usage of the result. And since the faculties such as the eye, which in the time of youth are very clear and capable of easily apprehending even a subtle object of their own, when one has reached ageing become over-ripened, disturbed, and unclear, and are incapable of apprehending even a gross object of their own, therefore it is called "maturing of the faculties" by a figurative usage of the result.

Now this ageing thus described is altogether of two kinds: obvious and concealed. Therein, ageing in material phenomena is called obvious ageing, because of the seeing of the state of brokenness and so on in teeth and so on. But in immaterial phenomena, ageing is called concealed ageing, because of the non-seeing of such alteration. Therein, this state of brokenness and so on that is seen is merely the colour of such teeth and so on. Having seen that with the eye and having reflected through the mind-door, one knows ageing thus: "These teeth have been struck by ageing" - just as by looking at cow-horn signs and so on fixed at a water place, one knows the existence of water below. Again, this ageing is also of two kinds: with interval and without interval. Therein, in the case of gems, gold, silver, coral, the moon, the sun, and so on, just as in the case of living beings during the slow decads and so on, and just as in the case of non-living things such as flowers, fruits, sprouts, and so on, ageing is called ageing without interval - meaning continuous ageing - because of the difficulty of cognizing the distinctions of colour and so on at intervals. But in other cases as aforesaid, because of the easy cognizability of the distinctions of colour and so on at intervals, ageing is called ageing with interval.

Therein, ageing with interval should be understood thus by way of the clung-to and the not-clung-to - For in young boys, first milk teeth arise, and they are not firm. But when those have fallen out, teeth arise again. They are at first white, but when struck by the wind of ageing they become black. Head hairs are at first copper-coloured, then black, then white. But the skin is reddish. As they grow and grow, the whiteness of the white ones and the blackness of the black ones becomes evident. But when struck by the wind of ageing, it takes on wrinkles. All crop too is white at the time of sowing, and afterwards green. But when struck by the wind of ageing, it becomes yellowish. It is proper to illustrate this with the mango sprout as well.

In the description of death, "passing away" is spoken of by way of decease. This is a common term for the one-aggregate, four-aggregate, and five-aggregate existences. "Decease" is an indication of the characteristic by means of an abstract noun. "Breaking up" is an explanation of the occurrence of dissolution of the aggregates at death. "Disappearance" is an explanation of the non-existence of a state, by whatever method, of the broken aggregates at death, just as of a broken pot. "Death, dying" means dying that is termed death, not momentary death. Time is called the ender; its action is making of time. And to this extent, death has been explained by way of convention.

Now, in order to explain in the ultimate sense, he stated the beginning with "breaking up of the aggregates" and so on. For in the ultimate sense, only the aggregates break up; no being whatsoever dies. But when the aggregates are breaking up, a being dies; when they are broken up, the conventional expression "has died" comes about. And here, the breaking up of the aggregates is by way of the four-aggregate and five-aggregate constituent existences, and the discarding of the body is by way of the single-aggregate constituent existence; or the breaking up of the aggregates should be understood by way of the four-aggregate constituent existence, and the discarding of the body by way of the remaining two. Why? Because a body termed the material body exists in both types of existence. Or alternatively, since in the Cātumahārājika realm and so on the aggregates simply break up and nothing is discarded, therefore by way of those, there is the breaking up of the aggregates; among human beings and so on, there is the discarding of the body. And here, because death is the cause of the discarding of the body, it is said that death is "the discarding of the body."

"Arrest of the life faculty" - by this he shows that what is called death occurs only for that which is bound by the faculty, and there is no such thing as death for that which is not bound by the faculty. "The crop has died, the tree has died" - this, however, is merely a conventional expression; but in meaning, such expressions explain only the state of destruction and passing away of crops and so on.

Furthermore, these birth, ageing, and death wander about seeking an opportunity regarding these beings, like murderous enemies. Just as when three enemies of a man are going about watching for an opportunity, one would say: "I, having described the beauty of such and such a forest, will take him there; in this there is no difficulty for me." The second would say: "When you have taken him and gone, I will beat him and make him weak; in this there is no difficulty for me." The third would say: "When he has been beaten and made weak by you, let the beheading with a sharp sword be my burden" - having said thus, they would do accordingly. Therein, just as the first enemy's describing the beauty of the forest and taking him there, so the function of birth is dragging one out from the circle of friends and relatives and causing one to be reborn anywhere whatsoever; just as the second's beating and making weak, so the function of ageing is falling upon the arisen aggregates and causing the state of being dependent on others and confined to bed; just as the third's beheading with a sharp sword, so the function of death is bringing about the destruction of life - this should be understood.

Furthermore, here the suffering of birth should be seen as like entering a great wilderness full of dangers; the suffering of ageing as like one deprived of food and drink becoming weak therein; and the suffering of death should be seen as like one who is weak and whose effort in maintaining the postures has been destroyed being brought to calamity and disaster by wild beasts and so on.

In the description of sorrow, "it scatters" - thus it is "disaster"; it throws away and demolishes welfare and happiness - this is the meaning. Disaster of relatives is disaster regarding relatives; the meaning is the destruction of relatives, the ruin of relatives through thieves, illness, danger, and so on. By that disaster regarding relatives. "Of one touched" means of one overwhelmed, of one overpowered, of one possessed of - this is the meaning. The same method applies in the remaining ones too. But this is the distinction - Disaster of wealth is disaster regarding wealth; the meaning is the destruction of wealth, the ruin of wealth by means of kings, thieves, and so on. Illness itself is disaster - this is disaster regarding illness. For illness scatters and destroys health - thus it is "disaster." Disaster of morality is disaster regarding morality. This is a name for immorality. A view that has arisen while destroying right view is itself disaster - this is disaster regarding view. And here, the first two are not concretely produced; the latter three are concretely produced and struck by the three characteristics. And the first three are neither wholesome nor unwholesome; the dyad of disaster regarding morality and disaster regarding view is unwholesome.

"By some or other" means by any one whatsoever among those that have been grasped, or by any one whatsoever among those that have not been grasped, such as disaster regarding friends and colleagues, and so on. "Of one possessed of" means of one pursued by, of one not freed from. "By some painful phenomenon or other" means by whatever cause for the arising of the suffering of sorrow. "Sorrow" means sorrow by way of sorrowing. This is the individual intrinsic nature of sorrow that arises through those causes. "Sorrowing" means the manner of sorrowing. "State of sorrowing" means the state of having sorrowed. "Inner sorrow" means internal sorrow. The second term is augmented by a prefix. For it arises as if drying up internally, as if thoroughly drying up - thus it is called "inner sorrow, inner deep sorrow." "Mental burning" means the manner of burning of consciousness. For sorrow, when arising, like fire, scorches and burns consciousness, and makes one say "My mind is burnt, nothing occurs to me." A mind that is afflicted is an unhappy mind; the state of that is displeasure. In the meaning of having penetrated within, sorrow itself is a dart - thus "the dart of sorrow."

In the analytic explanation of lamentation, "My daughter, my son" - thus having repeatedly pointed out, they cry and weep by means of this, thus it is "lamenting" (ādevo). Having repeatedly praised this and that quality, they cry by means of this, thus it is "lamentation" (paridevo). The next pairs of terms beyond those are stated by way of analytic explanation of the mode and nature of the former pair itself. "Speech" (vācā) means utterance. "Prattle" (palāpo) means hollow, meaningless speech. "Confused talk" (vippalāpo) means distorted prattle by way of speaking half of something and speaking something else, and so on. "Wailing" (lālappo) means talking again and again. The mode of wailing is the act of wailing (lālappanā). The state of having wailed is the state of wailing (lālappitattaṃ).

In the analytic explanation of suffering, it is "bodily" because of being dependent on the body. It is "disagreeable" (asātaṃ) in the meaning of not sweet. By the term "bodily" it excludes mental discomfort; by the term "disagreeable" it excludes bodily comfort. "It afflicts" (dukkhayati) - thus suffering (dukkhaṃ); the meaning is that in whomever it arises, it makes that one afflicted. Or it is suffering because of the mere fact of being suffering. "Born of body-contact" means arisen from body-contact. "Disagreeable, painful feeling" means disagreeable feeling, not pleasant; painful feeling, not pleasant. The next three terms are stated by way of the feminine gender. Disagreeable feeling, not pleasant; painful feeling, not pleasant - but here this is the very same meaning. Whatever bodily disagreeable painful feeling, whatever disagreeable painful feeling born of body-contact - this is called suffering - thus the explanation should be understood.

In the analytic explanation of displeasure, "duṭṭhu mano" means unhappy-minded, or because of being inferior feeling, the mind is contemptible - thus "unhappy-minded"; the state of being unhappy-minded is displeasure. Because of being dependent on consciousness, it is mental. "Born of mind-contact" means born in mind-contact.

In the analytic explanation of anguish, trouble is in the meaning of troubling. This is a name for mental weariness that occurs in the manner of sinking and dejection. Powerful trouble is anguish. The state of being troubled is the state of being troubled. The state of being anguished is the state of being anguished.

In the analytic explanation of association with the unpleasant, "here" means in this world. "For whom" means whatever of his. "Undesirable" means not sought after. Whether sought after or not sought after, this is merely a name for disagreeable objects. They do not go into the mind, they do not enter - thus "unpleasant." They do not please the mind, or they do not increase the mind - thus "disagreeable." "Forms" and so on is an indication of their intrinsic nature. They desire, they wish for harm - thus "wishing one's harm." They desire, they wish for detriment - thus "wishing one's detriment." They desire, they wish for discomfort, painful abiding - thus "wishing one's discomfort." They do not desire security, fearlessness, the end of the round of rebirths from the four mental bonds; they desire, they wish for only the fearful round of rebirths for them - thus "wishing one's lack of freedom from bondage." Furthermore, because of not desiring the benefit reckoned as the growth of faith and so on, and because of desiring the harm reckoned as the deterioration of those very same - thus "wishing one's harm." Because of not desiring the welfare that is the means consisting of faith and so on, and because of desiring the detriment that is the means consisting of the deterioration of faith and so on - thus "wishing one's detriment." Because of not desiring comfortable abiding, and because of desiring uncomfortable abiding - thus "wishing one's discomfort." Because of not desiring any fearlessness whatsoever, and because of desiring fear - thus "wishing one's lack of freedom from bondage" - thus the meaning here should be understood.

"Meeting" means association by having gone. "Coming together" means association with those who have come. "Combination" means being together in standing, sitting, and so on. "Mingling" means doing all activities together. This is the explanation by way of beings. But by way of activities, whatever is obtained, that should be accepted. That association with the unpleasant, however, is not in reality a single phenomenon; it is called suffering merely because of being the basis for the twofold suffering of those associated with the unpleasant.

The analytic explanation of separation from the beloved should be understood by the method opposite to what was stated. "A mother or" and so on was said here to show those who wish one's welfare in their own form. Therein, "she cherishes" thus a mother; "he holds dear" thus a father. "He associates with" thus a brother; likewise a sister. "They feel friendly" thus friends; or "they measure," putting one inside all secrets, thus friends. In duties to be done, because of being together in the sense of co-existence, they are "amā" thus colleagues. "This one is our own" - thus they know; or "they are known" thus relatives. "Connected by blood" thus blood-relations. Relatives on the father's side are relatives; those on the mother's side are blood-relations. Or those on the mother's and father's side are relatives; those on the mother-in-law's and father-in-law's side are blood-relations. This separation from the beloved too does not exist as a single phenomenon in meaning; it is called suffering only because of being the basis for the twofold suffering of those separated from the beloved. This is here the statement of all the commentaries. But since the truths have the characteristic of actuality, it is fitting to say that by the terms association and separation, only the unpleasant and pleasant objects are distinguished.

In the analytic explanation of not obtaining what is wished for, "subject to birth" means of those having the intrinsic nature of birth, having birth as their natural condition. "A wish arises" means craving arises. "Oh, may" is an aspiration. "We would be" means we would become. "But this is not to be attained by wishing" means that which is wished for - the state of not being subject to birth, which exists in the good ones who have abandoned the origin, and the non-coming of birth, which exists in those who have attained final Nibbāna - as stated thus "Oh, may we not be subject to birth, and may birth not come to us" - that, even for one who wishes it, is not attainable without path development, and even for one who does not wish it, is attainable through development; therefore it is not to be attained by wishing. "This too" means that too. The word "too" is with reference to the remaining ones above.

In the analytic explanation of the aggregates of clinging, "as follows" is an indeclinable particle; the meaning is "which are those of that?" "Matter itself is the aggregate of clinging" means the aggregate of clinging to matter. The same method applies in the remaining cases too.

The explanation of the analytic explanation of the truth of suffering is finished.

Commentary on the Exposition of the Truth of Origin

34. In the analytic explanation of the truth of origin, "this craving" (yāyaṃ taṇhā) means "which is this craving" (yā ayaṃ taṇhā). "Leading to rebirth" (ponobhavikā) means: the making of rebirth is rebirth (punobhavo); rebirth is its nature (sīlaṃ) - thus "leading to rebirth" (ponobhavikā). Furthermore, it gives rebirth, it leads to rebirth, it produces existence again and again - thus "leading to rebirth" (ponobhavikā). Now this craving is both a giver of rebirth and a non-giver, both conducive to rebirth and non-conducive, and also merely having the result of clinging when conception has been given. Even in these three ways, it obtains the name "leading to rebirth" (ponobhavikā). "Ponabbhavikā" is also a reading; the meaning is the same. "Accompanied by delight and lust" (nandirāgasahagatā) means gone together with delight and lust reckoned as delighting. What is said is that it has gone together with delight and lust, being in meaning identical with it. "Finding delight here and there" (tatra tatrābhinandinī) means: wherever individual existence arises, there it finds delight. Or, finding delight here and there in objects such as forms and so on - finding delight in forms, sounds, odours, flavours, tangible objects, and mental phenomena - this is the meaning. "Tatra tatrābhinandī" is also a reading; the meaning is "it delights here and there." "As follows" (seyyathidaṃ) is an indeclinable particle; the meaning is "of that, which is it?" "Sensual craving" (kāmataṇhā) means craving for sensual pleasures; this is a designation for lust for the five strands of sensual pleasure. "Craving for existence" (bhavataṇhā) means craving for existence. This is a designation for lust accompanied by the eternalist view, arisen by way of longing for existence, and for lust for fine-material and immaterial existence, and for attachment to meditative absorption. "Craving for non-existence" (vibhavataṇhā) means craving for non-existence. This is a designation for lust accompanied by the annihilationist view.

Now, in order to show in detail the basis of that craving, he said beginning with "Now this craving." Therein, "arises" (uppajjati) means is born. "Settles" (nivisati) means becomes established by way of occurring again and again. The connection is: "when arising, where does it arise; when settling, where does it settle?" "Whatever in the world has a dear nature and a pleasant nature" (yaṃ loke piyarūpaṃ sātarūpaṃ) means whatever in the world has a dear intrinsic nature and a sweet intrinsic nature. In the passage beginning with "the eye in the world": beings who are attached through selfish attachment to the eye and so on in the world, established in success, imagine their own eye - with its five kinds of sensitive matter bright in accordance with the grasping of signs in mirrors and so on - to be like a jewelled lion-lattice window opened in a golden mansion; they imagine the ear to be like a silver tube, like a waist-band string; they imagine the nose, which has acquired the conventional expression "high-nosed," to be like a roll of yellow orpiment shaped and placed; they imagine the tongue to be like a layer of red woollen blanket, soft, smooth, and sweet-flavour-giving; they imagine the body to be like a young sal tree, like a golden archway; they imagine the mind to be lofty, incomparable with the mind of others; they imagine forms to be like the colour of golden kaṇikāra flowers and so on, sounds to be like the sound of an intoxicated Indian cuckoo, a cuckoo, or a gently blown jewelled bamboo flute; and the odour-objects and so on originating from the four sources obtained by themselves, they imagine thinking "Who else has such things?" For those imagining thus, those eye and so on become of a dear nature and of a pleasant nature. Then for them, unarisen craving arises there, and arisen craving settles by way of occurring again and again. Therefore the elder said beginning with "The eye in the world has a dear nature and a pleasant nature, here this craving when arising arises." Therein, "when arising" means: when it arises, then it arises here - this is the meaning.

The explanation of the analytic explanation of the truth of origin is finished.

Commentary on the Exposition of the Truth of Cessation

35. In the exposition of the truth of cessation, regarding "that which is of that very craving," here, where "that which is of that very suffering" should be said, because suffering ceases only by the cessation of the origin, not otherwise. As he said -

Therefore, showing that cessation of suffering, he spoke thus in order to show it by means of the cessation of the origin. For the Tathāgatas are of conduct similar to a lion; when bringing about the cessation of suffering and showing the cessation of suffering, they proceed with regard to the cause, not the result. But the heterodox are of conduct similar to a dog; when bringing about the cessation of suffering and showing the cessation of suffering, they proceed with regard to the result through the pursuit of self-mortification and through the teaching of that very thing, not with regard to the cause. Because of being of conduct similar to a lion, the Teacher, proceeding with regard to the cause, said beginning with "that which is of that very." The General of the Teaching also spoke in the very same order as the Teacher.

Therein, "of that very craving" means: that craving which, having been called "leading to rebirth," was classified by way of sensual craving and so on, and was explained below by way of arising and dwelling - of that very craving. "Complete fading away and cessation" means: dispassion is called the path, for it has been said "through dispassion, one becomes liberated." Cessation through dispassion is fading-away-and-cessation; complete fading-away-and-cessation because of the uprooting of the underlying tendencies is complete-fading-away-and-cessation. Or, "dispassion" is called abandoning; therefore the explanation here should be seen thus: complete dispassion is complete cessation. But as regards meaning, all these terms beginning with "complete fading away and cessation" are synonyms for Nibbāna only. For in the ultimate sense, "the noble truth of the cessation of suffering" is called Nibbāna. But because, having come to that, craving entirely fades away and ceases, therefore that is called "the complete fading away and cessation of that very craving without remainder." And having come to Nibbāna, craving is given up, is relinquished, is freed from, and does not cling; and here among the types of sensual pleasure there is not even one attachment, therefore Nibbāna is called "the giving up, the relinquishment, the freedom, the non-attachment." For Nibbāna is one only, but its names are many by way of being the opposite of the names of all conditioned things. That is: Complete fading away, complete cessation, giving up, relinquishment, freedom, non-attachment, elimination of lust, elimination of hate, elimination of delusion, elimination of craving, non-arising, non-occurrence, the signless, the desireless, non-accumulation, non-conception, non-rebirth, non-destination, the unborn, the ageless, non-illness, the Deathless, the sorrowless, non-lamentation, non-anguish, the undefiled, and so on.

Now, in order to show the absence, in those very bases where the arising of craving was shown, of that craving which has been cut off by the path and which, having come to Nibbāna, has reached non-continuance, he said beginning with "Now this craving." Therein, just as a man, having seen a bitter gourd creeper grown in a field, having searched for the root beginning from the top, might cut it, and it would gradually wither and come to non-designation, thereupon it might be said that in that field the bitter gourd has ceased and has been abandoned; just so, like the bitter gourd in the field, is craving in the eye and so on. That, having its root cut by the noble path, having come to Nibbāna, reaches non-continuance. But having thus gone, it is not evident in those bases, like the bitter gourd in the field. And just as they might bring thieves from the forest and execute them at the southern gate of the city, and thereupon it might be said that the thieves in the forest have died or have been killed; just so, like the thieves in the forest, the craving that is in the eye and so on, like the thieves at the southern gate, because of having ceased having come to Nibbāna, has ceased in Nibbāna. But having thus ceased, it is not evident in those bases, like the thieves in the forest. Therefore, showing its cessation in those very bases, he said beginning with "The eye in the world has a dear nature and a pleasant nature, here this craving when being abandoned is abandoned." Or, because the basis for the arising of craving has been fully understood, since it does not arise again in the fully understood basis, it is said that it ceases in the very basis for the arising of craving by way of cessation through non-arising. And here, "is abandoned" is said by way of being the opposite of arising; "ceases" by way of being the opposite of settling in.

The explanation of the analytic explanation of the truth of cessation is finished.

Commentary on the Exposition of the Truth of the Path

36. In the exposition of the truth of the path, "just this" is a delimitation for the purpose of rejecting other paths. "Noble" means it is noble because of being far from the mental defilements to be destroyed by each respective path, because of producing the state of nobility, and because of producing the attainment of noble fruition. "Having eight factors" means eightfold. This, like a fourfold army and like a fivefold musical ensemble, is merely factors; there is nothing separate from the factors.

Now, showing that the path is merely factors and there is nothing separate from the factors, he said "right view, etc. right concentration" and so on. Therein, right view has the characteristic of right seeing. Right thought has the characteristic of right application. Right speech has the characteristic of right discernment. Right action has the characteristic of right originating. Right livelihood has the characteristic of right purification. Right effort has the characteristic of right exertion. Right mindfulness has the characteristic of right establishing. Right concentration has the characteristic of right composing. Among these, each one has three functions. That is: Right view, to begin with, abandons wrong view together with other defilements opposed to itself, makes cessation its object, and sees the associated mental states through non-delusion by means of dispelling the delusion that conceals them. Right thought and the rest likewise abandon wrong thought and so on, and make Nibbāna their object. But here, in particular, right thought rightly applies the co-arisen mental states, right speech rightly encompasses, right action rightly originates, right livelihood rightly purifies, right effort rightly exerts, right mindfulness rightly establishes, right concentration rightly composes.

Furthermore, this right view, in the preliminary stage, occurs at different moments and with different objects, but at the time of the path, at one moment and with one object. But by function, it obtains four names beginning with "knowledge of suffering." Right thought and the rest too, in the preliminary stage, occur at different moments and with different objects, but at the time of the path, at one moment and with one object. Among them, right thought, by function, obtains three names beginning with "thought of renunciation." Right speech and the other two, in the preliminary stage, are both abstinences and volitions, but at the moment of the path, they are only abstinences. Right effort and right mindfulness - this pair too, by function, obtains four names by way of right strivings and establishments of mindfulness. But right concentration, both in the preliminary stage and at the moment of the path, is just right concentration itself.

Thus, among these eight factors, right view was taught first by the Blessed One because of its great service to the meditator who has set out for the achievement of Nibbāna. For this has been called "the lamp of wisdom" and "the weapon of wisdom." Therefore, by means of this right view, reckoned as insight knowledge in the preliminary stage, having scattered the darkness of ignorance and slaying the thieves of mental defilements, one who practises meditation attains Nibbāna in security. Therefore right view was taught first.

But right thought is of great service to it. Therefore it was stated immediately after that. Just as indeed a money-changer, having turned over and turned over with his hand, looking at a coin with his eye, knows "this one is counterfeit, this one is genuine," in the same way, one who practises meditation too, in the preliminary stage, having reflected and reflected with applied thought, looking with insight wisdom, knows "these phenomena are of the sensual-sphere, these phenomena are of the fine-material-sphere and so on." Or just as a carpenter, having planed with an adze a great tree that has been held at the end and turned over and turned over by a man, brings it to the work, in the same way, one who practises meditation, having defined by wisdom the phenomena that have been reflected upon and reflected upon with applied thought and given, by the method "these phenomena are of the sensual-sphere, these are of the fine-material-sphere" and so on, brings them to the work. Therefore right thought was stated immediately after right view.

And this is helpful to right speech just as it is to right view. As he said - "First indeed, householder, having applied thought and having sustained thought, afterwards one breaks into speech." Therefore right speech was stated immediately after that.

But since, having first arranged by speech "we shall do this and that," people in the world engage in activities, therefore, speech being supportive of bodily action, right action was stated immediately after right speech.

But having abandoned the fourfold verbal misconduct and the threefold bodily misconduct, it is only for one who is fulfilling both kinds of good conduct that the morality with livelihood as the eighth is fulfilled, not for the other; therefore right livelihood was stated immediately after those two.

But for one of purified livelihood, it is not proper to dwell asleep and heedless, having become satisfied to that extent thinking "my livelihood is pure." Rather, in order to show that "this energy should be aroused in all postures," right effort was stated immediately after that.

Then, in order to show that "even by one of aroused energy, mindfulness should be made well established in the four objects beginning with the body," right mindfulness was stated immediately after that.

But because mindfulness thus well established, having examined the courses of mental states that are helpful and unhelpful to concentration, is able to concentrate the mind on a single object, therefore it should be understood that right concentration was stated immediately after right mindfulness.

In the exposition of right view, by "knowledge of suffering" and so on, the meditation subject of the four truths has been shown. Therein, the first two truths are the round of rebirths, the latter two are the end of the round of rebirths. Among these, for the monk there is adherence to the meditation subject regarding the round of rebirths; regarding the end of the round of rebirths there is no adherence. For the first two truths, in brief thus "the five aggregates are suffering, craving is the origin," and "what are the five aggregates? The aggregate of matter" - by this method, in detail, having learnt in the presence of a teacher, one who practises meditation does the work by verbally going over them again and again. But regarding the other two truths, "the truth of cessation is desirable, lovely, agreeable; the truth of the path is desirable, lovely, agreeable" - thus one does the work by hearing alone. He, doing thus, penetrates the four truths by a single penetration and fully realises them by a single full realization. He penetrates suffering through the penetration of full understanding, the origin through the penetration of abandoning. He penetrates cessation through the penetration of realization, the path through the penetration of development. Suffering through the full realization of full understanding, etc. the path through the full realization of development he fully realises.

Thus for him, in the preliminary stage, regarding the two truths there is penetration through learning, questioning, hearing, retention, and exploration; regarding the two, there is penetration through hearing only. In the subsequent stage, regarding three there is penetration by function; regarding cessation there is penetration by object. Therein, all the knowledge of penetration is supramundane; the knowledge of hearing, retention, and exploration is mundane, of the sensual-sphere. But reviewing is for one who has attained the truths, and this one is a beginner. Therefore that was not stated here. And for this monk, before the discernment, there is no reviewing through reflective attention, attentiveness, attention, and reviewing thus: "I fully understand suffering, I abandon the origin, I realise cessation, I develop the path"; but from the discernment onwards it exists. But in the subsequent stage, suffering is simply fully understood, etc. the path is simply developed.

Therein, two truths are profound because of being difficult to see; two are difficult to see because of being profound. For the truth of suffering is obvious from its arising; in cases of being struck by stumps and thorns and so on, it even reaches the point of being said "Oh, what suffering!" The truth of origin is obvious from its arising by way of the desire to eat, the desire to consume, and so on. But from the penetration of their characteristics, both are profound. Thus they are profound because of being difficult to see. But the effort for seeing the other two is like stretching out one's hand for the purpose of grasping the highest point of existence, like stretching out one's foot for the purpose of touching Avīci, and like placing tip upon tip of a hair split a hundredfold. Thus they are difficult to see because of being profound. Thus, with reference to the arising of knowledge in the preliminary stage by way of learning and so on regarding the four truths that are profound because of being difficult to see and difficult to see because of being profound, this beginning with "knowledge of suffering" was stated. But at the moment of penetration, that knowledge is just one.

Others, however, say - knowledge regarding the truths is fourfold: knowledge born of learning, knowledge of defining, knowledge of exploration, and knowledge of full realization. Therein, what is knowledge born of learning? Having heard the four truths either briefly or in detail, one knows "this is suffering, this is the origin, this is the cessation, this is the path." This is knowledge born of learning. What is knowledge of defining? He investigates the meaning of what has been heard by way of phenomena and by way of characteristics, and reaches the conclusion "these phenomena are included in this truth, this is the characteristic of this truth." This is knowledge of defining. What is knowledge of exploration? Having thus defined the four truths in due order, he then takes just suffering and explores it as impermanent, as suffering, as non-self, up to change-of-lineage knowledge. This is knowledge of exploration. What is knowledge of full realization? At the moment of the supramundane path, one fully realises the four truths simultaneously by a single knowledge - "one fully realises suffering through full realization of full understanding, the origin through full realization of abandoning, cessation through full realization of realization, the path through full realization of development." This is knowledge of full realization.

In the exposition of right thought, "escaped from sensuality" is thought of renunciation. "Escaped from anger" is thought of non-anger. "Escaped from violence" is thought of non-violence. Therein, the thought of renunciation arises making the striking down and cutting off of the track of sensual thought; the thought of non-anger of the thought of anger; the thought of non-violence of the thought of violence. Likewise, the thoughts of renunciation, non-anger, and non-violence arise as the opposites of the thoughts of sensuality, anger, and violence.

Therein, the practitioner of meditation, for the purpose of striking down the track of sensual thought, explores either the sensual thought or some other activity. Then, at the moment of insight, the thought associated with insight arises making the striking down and cutting off of the track of sensual thought by way of substitution of opposites, and having aroused zeal in insight, causes one to reach the path. Then, at the moment of the path, the thought associated with the path arises making the striking down and cutting off of the track of sensual thought by way of eradication. For the purpose of striking down the track of the thought of anger too, one explores either the thought of anger or another activity; for the purpose of striking down the track of the thought of violence, one explores either the thought of violence or another activity. "Then at the moment of insight for him" - all should be construed by the former method.

But among the thirty-eight objects analysed in the Canon for the three beginning with sensual thought, there is not even a single meditation subject that is not an opponent. But exclusively, for sensual thought, to begin with, the first meditative absorption on foulness is the opponent; for thought of anger, the third and fourth meditative absorptions through friendliness; for thought of violence, the third and fourth meditative absorptions through compassion. Therefore, for one who, having done the preliminary work on foulness, has attained meditative absorption, at the moment of attainment the applied thought associated with the meditative absorption arises having become the opponent of sensual thought by way of suppression; for one who, having made the meditative absorption the foundation, establishes insight, at the moment of insight the thought associated with insight arises having become the opponent of sensual thought by way of substitution of opposites; for one who, having aroused zeal in insight, causes the reaching of the path, at the moment of the path the thought associated with the path arises having become the opponent of sensual thought by way of eradication. What has thus arisen should be understood as being called thought of renunciation.

But for one who, having done the preliminary work on friendliness, and having done the preliminary work on compassion, has attained meditative absorption - all should be construed by the former method. What has thus arisen is called thought of non-anger, and is called thought of non-violence - this should be understood. Thus these thoughts of renunciation and so on are different in the preliminary stage because of the diversity of arisings by way of insight and meditative absorption; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-arising through the cutting off of the foothold of the unwholesome thought that has arisen in these three states, just one wholesome thought arises. This is called right thought.

In the analytic explanation of right speech too, since one abstains from lying with one consciousness, and from divisive speech and so on with another and another, therefore these four abstentions too are different in the preliminary stage; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-arising through the cutting off of the foothold of the fourfold unwholesome immorality-volition termed wrong speech, just one wholesome abstention termed right speech arises. This is called right speech.

In the analytic explanation of right action too, since one abstains from killing living beings with one consciousness, from taking what is not given with another, and from sexual misconduct with another, therefore these three abstentions too are different in the preliminary stage; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-arising through the cutting off of the foothold of the threefold unwholesome immorality-volition termed wrong action, just one wholesome abstention termed right action arises. This is called right action.

In the analytic explanation of right livelihood, "here" means in this Dispensation. "Noble disciple" means a disciple of the noble Buddha. "Having abandoned wrong livelihood" means having given up evil livelihood. "By right livelihood" means by a wholesome livelihood praised by the Buddha. "Earns his living" means he sets going the continuance of life. Here too, since one abstains from transgression through the body door with one consciousness, and from transgression through the verbal door with another, therefore it arises at different moments in the preliminary stage; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-arising through the cutting off of the foothold of the wrong-livelihood immorality-volition arisen by way of the seven courses of action at the two doors, just one wholesome abstention termed right livelihood arises. This is called right livelihood.

In the analytic explanation of right effort, "here a monk" means a monk who is a practitioner in this Dispensation. "Unarisen" means of those not yet produced. "Evil" means of those that are inferior. "Unwholesome mental states" means of mental states born from lack of skilfulness. "For the non-arising" means for the purpose of not producing. "Generates desire" means he generates, he produces, wholesome desire termed the wish to act. "Strives" means he generates effort, he makes endeavour. "Arouses energy" means he makes bodily and mental energy. "Exerts the mind" means he uplifts the mind by that very conascent energy. "Strives" means he makes the energy of striving. But these four terms should be connected in succession with repetition, development, frequent practice, and perseverance.

"Arisen" means of those that have reached the state of being indescribable as "unarisen." "For the abandoning" means for the purpose of abandoning. "Of unarisen wholesome mental states" means of mental states that have not been produced, arisen from proficiency. "For the arising" means for the purpose of producing. "Arisen" means of those that have been produced. "For the presence" means for the purpose of stability. "For the non-decay" means for the purpose of non-disappearance. "For the increase" means for the state of occurring again and again. "For expansion" means for the state of abundance. "For the development" means for the growth. "For the fulfilment" means for the purpose of completion.

These four right strivings, reckoned as right effort, are mundane in the preliminary stage and supramundane at the moment of the path. But at the moment of the path, just one energy obtains four names by way of accomplishing the fourfold function. Therein, the mundane ones should be understood according to the method stated in the Kassapa Saṃyutta. For it is said there -

Therein, "unarisen" means unarisen by way of non-occurrence or by way of an object not previously experienced. For otherwise, in the round of rebirths without discernible beginning, there are no evil unwholesome mental states called unarisen; but those that are unarisen, even when arising, it is these very ones that arise; even when being abandoned, it is these very ones that are abandoned.

Therein, for a certain one, mental defilements do not occur by way of any one among duties, study, ascetic practices, concentration, insight, new construction work, or existence. How? For a certain one is accomplished in duties; for one who is performing the eighty chapter duties, the fourteen major duties, and the duties of the shrine courtyard, the Bodhi-tree courtyard, the drinking water pavilion, the Observance hall, the visitor, and the traveller, mental defilements do not obtain opportunity. But afterwards, having given up the duties, for one living with broken duties, owing to unwise attention and the release of mindfulness, they arise. Thus too, those that are unarisen by way of non-occurrence do arise.

A certain one is engaged in study; he learns even one collection, or even two, or three, or four, or five. For him, while learning the three Canons of the Buddha's teaching by way of meaning, by way of the text, by way of connection, and by way of sequence, while reciting, while reflecting, while teaching others to recite, while expounding, while elucidating, mental defilements do not obtain opportunity. But afterwards, having abandoned the work of study, for one who is lazy and living heedlessly, owing to unwise attention and the release of mindfulness, they arise. Thus too, those that are unarisen by way of non-occurrence do arise.

A certain one, however, is an observer of ascetic practices; having undertaken the thirteen virtues of the ascetic practices, he conducts himself accordingly. For him, while maintaining the virtues of the ascetic practices, mental defilements do not obtain opportunity. But afterwards, having given up the ascetic practices, for one who has returned to luxurious living and lives heedlessly, owing to unwise attention and the release of mindfulness, they arise. Thus too, those that are unarisen by way of non-occurrence do arise.

A certain one is a master through practice in the eight attainments; for him dwelling by the power of mastery in adverting and so on in the first meditative absorption and so on, mental defilements do not obtain opportunity. But afterwards, for one whose meditative absorption has declined or whose meditative absorption has been abandoned, for one dwelling engaged in idle talk and so on, owing to unwise attention and the release of mindfulness, they arise. Thus too, those that are unarisen by way of non-occurrence do arise.

A certain one, however, is gifted with introspection, and dwells doing the work in the seven observations or in the eighteen great insights; for him dwelling thus, mental defilements do not obtain opportunity. But afterwards, for one dwelling having abandoned the work of insight, being much devoted to bodily comfort, owing to unwise attention and the release of mindfulness, they arise. Thus too, those that are unarisen by way of non-occurrence do arise.

A certain one is a building work supervisor, and builds Observance halls, refectories, and so on; for him thinking about the requisites for those, mental defilements do not obtain opportunity. But afterwards, when his new construction work is either completed or abandoned, owing to unwise attention and the release of mindfulness, they arise. Thus too, those that are unarisen by way of non-occurrence do arise.

A certain one, however, is a pure being who has come from the Brahma world; for him, due to non-repetition, mental defilements do not obtain opportunity. But afterwards, for one who has obtained repetition, owing to unwise attention and the release of mindfulness, they arise. Thus too, those that are unarisen by way of non-occurrence do arise. Thus, for now, the state of being unarisen by way of non-occurrence should be understood.

How by way of an unexperienced object? Here a certain one obtains an object of the kind not previously experienced, distinguished as pleasing and so on; for him, there, owing to unwise attention and the release of mindfulness, mental defilements beginning with lust arise. Thus the unarisen arise by way of an unexperienced object. Thus, having seen one's own harm when there is the arising of unarisen unwholesome mental states, one develops the first right striving through the pursuit of the development of the establishments of mindfulness for their non-arising; but when those have arisen, having seen one's own harm from their non-abandoning, one develops the second right striving in the same way for their abandoning.

"Unarisen wholesome mental states" means serenity and insight meditation as well as the path. Having seen one's own harm in their non-arising, one develops the third right striving in the same way for the purpose of their arising. "Arisen wholesome mental states" means just serenity and insight meditation. But there is no such thing as the path, having arisen once, ceasing and leading to harm. For it ceases only after having given a condition for fruition. Having seen one's own harm from the cessation of those serenity and insight meditations, one develops the fourth right striving in the same way for their presence. But at the moment of the supramundane path, there is just one single energy.

Those that, being unarisen, would thus arise - so that they do not arise at all - thus it accomplishes the function of non-arising for those unarisen ones, and the function of abandoning for the arisen ones. "Arisen" - and here the arisen is fourfold: arisen as presently occurring, arisen as having-been-and-departed, arisen as having-made-opportunity, and arisen as obtained-by-ground. Therein, all that is reckoned as possessing arising, ageing, and dissolution is called arisen as presently occurring. The wholesome-unwholesome that has ceased after experiencing the function of the object, termed having-experienced-and-departed, and the remaining conditioned that has ceased without reaching the triad of arising and so on, termed having-been-and-departed - this is called arisen as having-been-and-departed. Action spoken of in the manner beginning with "whatever actions were formerly done by him," though past, because it stands having obstructed the result of another action and having made opportunity for its own result, and also the result for which opportunity has been made, though unarisen, because of its invariable arising when such opportunity has been made - this is called arisen as having-made-opportunity. Unwholesome that is not uprooted on those various planes is called arisen as obtained-by-ground.

And here the diversity of the ground and of what is obtained-by-ground should be understood. "Ground" means the five aggregates of the three planes that are the objects of insight. "Obtained-by-ground" means the types of mental defilement that are capable of arising in those aggregates. For it is on that account that it is called obtained-by-ground; therefore it is called obtained-by-ground. But that is not by way of object. For by way of object, mental defilements arise even referring to the aggregates that are past and future, and even those fully understood, and of those who have eliminated the mental corruptions. If that were called obtained-by-ground, because of its being unabandonable, no one could give up the root of becoming. But obtained-by-ground should be understood by way of basis. For wherever aggregates not fully understood by insight arise, there from the moment of arising onwards the types of mental defilement that are the root of the round of rebirths underlie in them. That, in the sense of not being abandoned, should be understood as obtained-by-ground.

And therein, for one in whose aggregates mental defilements lie dormant in the sense of not being abandoned, those very aggregates are the basis of those mental defilements, not the aggregates belonging to others. And of the mental defilements lying dormant unabandoned in past aggregates, past aggregates alone are the basis, not others. The same method applies to future aggregates and so on. Likewise, of the mental defilements lying dormant unabandoned in the aggregates of the sensual-sphere of existence, the aggregates of the sensual-sphere of existence alone are the basis, not others. The same method applies to the fine-material and immaterial spheres of existence. But for stream-enterers and so on, for whatever noble person in whose aggregates those types of mental defilement that are the root of the round of rebirths have been abandoned by each respective path, those aggregates of that person do not obtain the designation of "ground" for those abandoned mental defilements that are the root of the round of rebirths, because they are no longer a basis. But for a worldling, because the mental defilements that are the root of the round of rebirths have not been abandoned in any respect, whatever action is being done, whether wholesome or unwholesome, thus for him the round of rebirths turns conditioned by action and mental defilements alone; that root of the round of rebirths of that very person is in the aggregate of materiality alone, not in feeling and so on. Or in the aggregate of consciousness alone, not in the aggregate of materiality and so on - this should not be said. Why? Because of having lain dormant without distinction in all five aggregates. How? Like the essence of earth and so on in a tree. For just as when a great tree, having established itself on the surface of the earth and depending on the essence of earth and the essence of water, conditioned by those, having grown with roots, trunk, branches, sub-branches, sprouts, foliage, flowers, and fruits, having filled the sky, standing in the continuity of the lineage of trees through the succession of seeds until the end of the cosmic cycle - that is in the roots of the essence of earth and so on alone, not in the trunk and so on. Or in the fruits alone, not in the roots and so on - this should not be said. Why? Because of having pervaded without distinction all the roots and so on alike. But just as some man, disenchanted with the flowers, fruits, and so on of that very tree, might strike a poison-thorn called "frog-thorn" in the four directions, and then that tree, touched by that contact with poison, because of the exhaustion of the essence of earth and the essence of water, having reached the state of non-production, would not be able to produce a continuity again - just so, a son of good family, disenchanted with the occurrence of the aggregates, like that man's application of poison to the tree in the four directions, begins the development of the four paths in his own continuity. Then his continuity of aggregates, through that contact with the poison of the four paths, because of the exhaustion of all the mental defilements that are the root of the round of rebirths, the entire variety of all action beginning with bodily action having reached merely the intrinsic nature of the functional, having reached the nature of not producing rebirth in a new existence in the future, is not able to produce a continuity in another existence, but solely through the cessation of the final consciousness, like a fire without fuel, without clinging, attains final nibbāna. Thus the diversity of the ground and of what is obtained-by-ground should be understood.

There is another fourfold arisen: arisen through occurrence, arisen through the object being seized, arisen through not being suppressed, and arisen through not being uprooted. Therein, what is arisen as presently existing is itself arisen through occurrence. But when an object has come into the range of the eye and so on, although the type of mental defilement does not arise in the earlier phase, because the object has been seized, due to its inevitable arising in the later phase, it is called arisen through the object being seized. A type of mental defilement not suppressed by way of either serenity or insight, which has not mounted upon the continuity of consciousness, due to the absence of a cause that prevents its arising, is called arisen through not being suppressed. But even though suppressed by way of serenity and insight, because it has not been uprooted by the noble path, having not gone beyond the nature of arising, it is called arisen through not being uprooted. And it should be understood that this threefold arisen through the object being seized, not being suppressed, and not being uprooted, is included only under arisen through the plane obtained.

Thus, among the arisen of the aforementioned variety, that which is arisen termed as presently occurring, what has come to be and departed, occasioned, and habitually occurring - that, because of not being fit to be killed by the path, is not to be abandoned by any path knowledge. But that which is arisen termed as obtained by plane, seized by object, unsuppressed, and unuprooted - since this and that mundane and supramundane knowledge arises destroying its arisen state, therefore all of that is to be abandoned. Thus, with reference to those mental defilements that the path abandons, "of arisen" and so on was said.

Then at the moment of the path, how is there development for the arising of unarisen wholesome mental states, and how for the presence of the arisen? By the very occurrence of the path. For the path, while occurring, is called unarisen because it has never arisen before. For having come to a place never visited before, or having experienced an object never experienced before, people say "We have come to a place never visited, we are experiencing an object never experienced." And whatever is its occurrence, that itself is called its presence - thus it is proper to say that it develops for the sake of presence. Thus for this monk, at the moment of the supramundane path, just one energy obtains four names beginning with "for the non-arising of unarisen evil unwholesome mental states." This is the discussion of right striving at the moment of the supramundane path. Thus here the right strivings have been explained as a mixture of mundane and supramundane.

In the explanation of right mindfulness, "body" means the material body. For here the material body is intended as "body" in the sense of a collection of limbs and minor limbs and phenomena such as head hairs and so on, just as an elephant corps, a chariot corps, and so on. And just as in the sense of a collection, so also in the sense of being the origin of contemptible things. For it is also the body in the sense of being the origin of contemptible things that are supremely loathsome. "Origin" means the place of arising. Herein this is the meaning of the word - That from which they come is the origin. What things come? The contemptible things such as head hairs and so on. Thus the body is the origin of contemptible things.

"Observing the body" means one who has the habit of observing the body, or one who is observing the body. Even though "in the body" has already been said, the second taking up of "body" in "observing the body" should be understood as done for the purpose of showing the defining without mixing, the resolution of compactness, and so on. By that, it is not one who observes feelings in the body, nor one who observes mind and mental phenomena, but rather one who observes the body only - thus, by showing only the mode of body observation in the subject matter termed "body," the defining without mixing has been shown. Likewise, one does not observe in the body a single phenomenon separate from the limbs and minor limbs, nor does one observe a woman or man separate from head hairs, body hairs, and so on. And even regarding that body which is here termed a collection of primary elements and derived matter consisting of head hairs, body hairs, and so on, one does not observe a single phenomenon separate from primary elements and derived matter; but rather, just as one who observes the components of a chariot observes the collection of limbs and minor limbs, just as one who observes the constituent parts of a city observes the collection of head hairs, body hairs, and so on, just as one who peels apart the layers of a plantain trunk, just as one who unwraps an empty fist, one observes only the collection of primary elements and derived matter - thus, by seeing the subject matter termed "body" only as a collection in various ways, the resolution of compactness has been shown. For here no body separate from the aforesaid collection is seen, nor a woman, nor a man, nor any other phenomenon whatsoever; but beings make wrong adherence in various ways regarding what is merely a collection of the aforesaid phenomena. Therefore the ancients said:

It was said "for the purpose of showing the resolution of compactness and so on." By the word "and so on," this meaning too should be understood here - For this one observes the body in this body only, not as one who observes other phenomena. What is meant? Just as people observe water even in a mirage that is not actually water, not so is one who observes the nature of permanence, happiness, self, and beauty in this body that is actually impermanent, suffering, non-self, and foul; but rather, one who observes the body

Is one who observes only the collection of modes of impermanence, suffering, non-self, and foulness - thus it has been said. Or alternatively, that body which in the Mahāsatipaṭṭhāna by the method beginning with "Here, monks, a monk, having gone to the forest, or having gone to the root of a tree, etc. He, mindful, breathes in" - the body spoken of by that method as ending with the bone stage beginning with in-breaths and out-breaths and so on including the pulverised bones, and the body spoken of further on in the treatise on the establishments of mindfulness as "here a certain one observes the earth body as impermanent, the water body, the fire body, the air body, the head-hair body, the body-hair body, the skin body, the hide body, the flesh body, the blood body, the sinew body, the bone body, the bone-marrow body" - because of the observation of all that in this very body, "observing the body in the body" - thus too the meaning should be seen.

Or alternatively, because of not observing anything whatsoever that could be grasped as "I" or "mine" in the body, but because of observing the various collections of phenomena such as head-hairs, body-hairs, and so on, the meaning should be seen thus: one who observes the body in the body, the body being termed a collection of phenomena beginning with head-hairs and so on. Furthermore, by the method that has come further on in due order beginning with "one observes this body as impermanent, not as permanent," because of observing the body termed a collection of modes beginning with the characteristic of impermanence and so on in its entirety, "observing the body in the body" - thus too the meaning should be seen. But this is a meaning common to the four establishments of mindfulness.

"Observing the body in the body" means one who observes each individual body among the bodies spoken of in many ways such as the in-breath and out-breath body and so on. "Dwells" is an illustration of the engagement in one or another of the four posture-abidings; the meaning is that he cuts off the discomfort of one posture with another posture and carries on, maintains, himself without falling. "Ardent" is an illustration of the engagement with the energy that comprehends the body. For because at that time he is endowed with that energy which is called "ardour" because of its scorching of the mental defilements in the three existences, therefore he is called "ardent." "Fully aware" means endowed with the knowledge termed full awareness that comprehends the body. "Mindful" means endowed with mindfulness that comprehends the body. But because this one, having comprehended the object with mindfulness, observes with wisdom. For indeed there is no such thing as observation for one devoid of mindfulness. Therefore he said - "But mindfulness, monks, I say is useful everywhere." Therefore here, by just this much - "one dwells observing the body in the body" - the meditation subject of the establishment of mindfulness through observation of the body has been stated. Or alternatively, because for one who is not ardent, inner sluggishness creates an obstacle; one who is not fully aware becomes confused in the discernment of the means and the avoidance of what is not the means; one who is unmindful is incapable of not relinquishing the means and of not taking up what is not the means - therefore that meditation subject does not succeed for him; therefore, it should be understood that this statement "ardent, fully aware, mindful" was said for the purpose of showing those qualities by whose power that succeeds.

Thus, having shown the establishment of mindfulness through observation of the body and the factor of association, now in order to show the factor of abandoning, "having removed covetousness and displeasure regarding the world" was said. Therein, "having removed" means having removed either by substitution of opposites removal or by suppression removal. "Regarding the world" means that very body which was previously comprehended, that itself here is called "the world" in the sense of crumbling and disintegrating. The meaning is: having abandoned covetousness and displeasure in that world. But since covetousness and displeasure is not abandoned only in the body alone, it is abandoned in feelings and so on as well, therefore "the five aggregates of clinging are the world" was said in the Vibhaṅga. It should be understood that this was said by way of extracting the meaning of those very phenomena that are termed "the world." But as for what was said - "Therein, what is the world? That same body is the world" - this is the very meaning here. "Covetousness and displeasure" was said in a combined form. But in the variant readings of the Saṃyutta and Aṅguttara, they read them separately. That covetousness: they covet, they desire by means of it, or it itself covets, or it is merely the act of coveting - thus covetousness. But since here by the taking up of covetousness, sensual desire, and by the taking up of displeasure, anger, are included, therefore it should be understood that by showing the two powerful states included among the hindrances, the abandoning of the hindrances has been stated.

Specifically, here, by the removal of covetousness, the abandoning of compliance rooted in bodily success; by the removal of displeasure, the abandoning of opposition rooted in bodily failure; by the removal of covetousness, the abandoning of delight in the body; by the removal of displeasure, the abandoning of discontent with the development of the body; by the removal of covetousness, the abandoning of the attribution of what is not factual - beauty, pleasantness, and so on - to the body; by the removal of displeasure, the abandoning of the denial of what is factual - foulness, unpleasantness, and so on - in the body, has been stated. By that, the power of meditation and the proficiency in meditation of one who practises meditation have been shown. For this is the power of meditation, that is to say, one is free from compliance and opposition, overcomes discontent and delight, and is devoid of attributing what is not factual and denying what is factual. And being free from compliance and opposition, overcoming discontent and delight, not attributing what is not factual and not denying what is factual, one is proficient in meditation.

Another method - In "observing the body in the body," by the observation, the meditation subject has been stated. In "dwells," by the dwelling stated, the maintenance of the body by the meditator. In "ardent" and so on, by ardour, right striving; by mindfulness and full awareness, the universal meditation subject, or the means of maintaining the meditation subject. Or by mindfulness, serenity attained by means of observation of the body; by full awareness, insight; by the removal of covetousness and displeasure, the fruit of meditative development has been stated - thus it should be understood.

In "observing feeling in feelings" and so on, the purpose of the repetition of feeling and so on should be understood by connecting it as appropriate according to the very method stated in the observation of the body. But this is the meaning not shared in common - Among feelings of many varieties such as pleasant and so on, one observing each individual feeling separately beginning with impermanence; regarding mind of sixteen varieties beginning with "with lust," one observing each individual mind separately beginning with impermanence; setting aside body, feeling, and mind, one observing each individual mental phenomenon separately beginning with impermanence among the remaining three-plane phenomena; or one observing mental phenomena such as hindrances and so on according to the method stated in the Satipaṭṭhāna Sutta. Here, "body" is in the singular because of the oneness of the physical body; "mind" is in the singular, and it should be understood as done by taking the class, because of the absence of distinction in the intrinsic nature of consciousness. And in whatever way feelings and so on should be observed, one observing them in that way should be understood as observing feelings in feelings, observing mind in mind, and observing mental phenomena in mental phenomena. How, first, should feelings be observed? First, pleasant feeling should be observed as suffering, unpleasant feeling as a dart, and neither-unpleasant-nor-pleasant feeling as impermanent. As he said -

All of these should also be observed as suffering. For this was said: "Whatever is felt, all that is in suffering, I say." And they should be observed in terms of pleasure and pain as well. As he said - "Pleasant feeling is pleasant in its presence and unpleasant in its change. Unpleasant feeling is unpleasant in its presence and pleasant in its change. Neither-unpleasant-nor-pleasant feeling is pleasant when known and unpleasant when not known." Furthermore, they should also be observed by way of the seven observations beginning with impermanence.

Regarding mind and mental phenomena too, first, consciousness should be observed by way of the diversity of distinctions such as object, predominance, conascence, plane, kamma, result, function, and so on, by way of the seven observations beginning with impermanence, and by way of the sixteen distinctions beginning with "with lust"; mental phenomena should be observed by way of their individual characteristics and common characteristics, by way of the phenomenon of emptiness, by way of the seven observations beginning with impermanence, and by way of the distinctions beginning with "tranquil" and "not tranquil" and so on. Certainly, here, for one in whom covetousness and displeasure have been abandoned regarding the world reckoned as the body, that has been abandoned regarding the worlds of feelings and so on as well; however, it was stated everywhere by way of different persons and by way of the development of establishment of mindfulness at different moments. Or, since what is abandoned in one place is abandoned in the remaining ones too. It should be understood that this was stated thus for the purpose of showing the abandoning therein as well.

Thus these four establishments of mindfulness are found in the preliminary stage in different consciousnesses. For one comprehends the body with one consciousness, feeling with another, mind with another, and mental phenomena with another consciousness. But at the moment of the supramundane path, they are found in a single consciousness alone. For the mindfulness associated with insight of one who has come by comprehending the body from the beginning is called observation of the body; the person possessed of that mindfulness is called one who observes the body. The mindfulness associated with the path at the moment of the path for one who, having aroused zeal in insight, has attained the noble path is called observation of the body; the person possessed of that mindfulness is called one who observes the body. The mindfulness associated with insight of one who has come by comprehending feeling, comprehending mind, and comprehending mental phenomena is called observation of mental phenomena; the person possessed of that mindfulness is called one who observes mental phenomena. The mindfulness associated with the path at the moment of the path for one who, having aroused zeal in insight, has attained the noble path is called observation of mental phenomena; the person possessed of that mindfulness is called one who observes mental phenomena. Thus far the teaching stands with respect to the person. But regarding the body, the mindfulness that comprehends the body, through the abandoning of the illusion "beautiful," succeeds by means of the path - this is called observation of the body. Regarding feeling, the mindfulness that comprehends feeling, through the abandoning of the illusion "pleasant," succeeds by means of the path - this is called observation of feeling. Regarding mind, the mindfulness that comprehends mind, through the abandoning of the illusion "permanent," succeeds by means of the path - this is called observation of mind. Regarding mental phenomena, the mindfulness that comprehends mental phenomena, through the abandoning of the illusion "self," succeeds by means of the path - this is called observation of mental phenomena. Thus one single mindfulness associated with the path obtains four names by accomplishing four functions. Therefore it was said: "But at the moment of the supramundane path, they are found in a single consciousness alone."

In the exposition of right concentration, "quite secluded from sensual pleasures" means having been secluded from sensual pleasures, having been without them, having withdrawn. The particle "eva" here should be understood as having the meaning of delimitation. And since it has the meaning of delimitation, therefore at the time of entering and dwelling in the first meditative absorption, it indicates the opposing nature of sensual pleasures to that first meditative absorption, even though they are not present, and that its achievement is through the relinquishment of sensual pleasures alone. How? When the delimitation is being made thus "quite secluded from sensual pleasures," this becomes clear - surely sensual pleasures are the opposite of this meditative absorption; when they are present, this does not occur, just as the light of a lamp does not occur when there is darkness; and its achievement is through the relinquishment of them alone, just as the far shore is reached through the relinquishment of the near shore. Therefore it makes the delimitation.

Therein, one might ask: "But why is this stated only in the first term and not in the further term - could one enter and dwell in meditative absorption even without being secluded from unwholesome mental states?" But this should not be seen thus. Because it is the escape from those, it is stated in the first term. Because this meditative absorption transcends the sensual element and is the opponent of sensual lust, it is the escape from sensual pleasures only. As he said - "The escape from sensual pleasures is this, namely renunciation." But in the further term too, just as in "here only, monks, is an ascetic, here is a second ascetic," the word "eva" is brought in and stated, so it should be said. For it is not possible to enter and dwell in meditative absorption without being secluded from other unwholesome mental states too, reckoned as mental hindrances. Therefore, "quite secluded from sensual pleasures, quite secluded from unwholesome mental states" - thus this should be seen in both terms as well. And in both terms, although by this common expression "being secluded," seclusion by substitution, seclusion by suppression, seclusion by eradication, seclusion by subsiding, and seclusion by escape, as well as seclusion of mind, seclusion of body, and seclusion from clinging are included, nevertheless in the preliminary stage, seclusion of the body, seclusion of the mind, and seclusion by suppression should be seen; at the moment of the supramundane path, seclusion of the body, seclusion of the mind, seclusion by eradication, seclusion by subsiding, and seclusion by escape.

"From sensual pleasures": by this term, both those objective sensual pleasures stated in the Mahāniddesa by the method beginning with "what are objective sensual pleasures? Pleasing forms," and those defilement sensual pleasures stated there in the Vibhaṅga thus: "desire is sensual pleasure, lust is sensual pleasure, desire and lust is sensual pleasure, thought is sensual pleasure, lust is sensual pleasure, lust for thoughts is sensual pleasure" - all of them should be seen as included. For when this is so, the meaning "quite secluded from sensual pleasures" fits as "secluded even from objective sensual pleasures." By that, seclusion of the body is stated.

"Secluded from unwholesome mental states" - the meaning fits as "secluded from defilement sensual pleasures or from all unwholesome states." By that, seclusion of the mind is stated. And here, by the first, through the expression of seclusion from objective sensual pleasures, the relinquishment of sensual happiness is indicated; by the second, through the expression of seclusion from defilement sensual pleasures, the discernment of the happiness of renunciation is made clear. Thus, through the expression of seclusion from objective sensual pleasures and defilement sensual pleasures, by the first of these, the abandoning of the basis of defilement; by the second, the abandoning of defilement. By the first, the giving up of the cause of the state of greediness; by the second, of the state of foolishness. And by the first, purity of practice; by the second, the nourishment of disposition is made clear - this should be understood. This, then, is the method regarding the side of objective sensual pleasures among the sensual pleasures stated here in "from sensual pleasures."

But on the side of defilement sensual pleasures, sensual desire itself, with its many varieties such as "desire" and "lust" and so on, is intended as "sensual pleasure." And although it is included in the unwholesome, it is stated separately in the Vibhaṅga by the method beginning with "therein, what are sensual pleasures? Desire is sensual pleasure," as the opponent of the meditative absorption factors above; or it is stated in the first term because of being a defilement sensual pleasure, and in the second term because of being included in the unwholesome. And because of its many varieties, instead of saying "from sensual pleasure" in the singular, "from sensual pleasures" in the plural is stated. And although other mental states too exist in the unwholesome state, only the mental hindrances are stated in the Vibhaṅga by the method beginning with "therein, what are unwholesome mental states? Sensual desire," because of showing the state of being the adversary and opponent of the meditative absorption factors above. For the mental hindrances are the adversaries of the meditative absorption factors; the very meditative absorption factors are their opponents, their destroyers, their annihilators - this is what is stated. For thus it is stated in the Peṭaka: "Concentration is the opponent of sensual desire, rapture of anger, applied thought of sloth and torpor, happiness of restlessness and remorse, sustained thought of sceptical doubt."

Thus here, by "quite secluded from sensual pleasures," seclusion by suppression of sensual desire is stated. By "secluded from unwholesome mental states," of all five mental hindrances. But by the taking up of what was not taken up, by the first, of sensual desire; by the second, of the remaining mental hindrances. Likewise, by the first, among the three unwholesome roots, of greed whose object is the fivefold types of sensual pleasure; by the second, of hate and delusion whose objects are the grounds of resentment and so on. Or among mental states such as mental floods and so on, by the first, of the mental flood of sensuality, the mental bond of sensuality, the mental corruption of sensuality, clinging to sensual pleasures, covetousness, the bodily knot, and the mental fetter of sensual lust; by the second, of the remaining mental floods, mental bonds, mental corruptions, clingings, mental knots, and mental fetters. By the first, of craving and those associated with it; by the second, of ignorance and those associated with it. Furthermore, by the first, seclusion by suppression of the eight types of arising of consciousness associated with greed is stated; by the second, of the remaining four types of arising of unwholesome consciousness - this should be understood.

And having thus far shown the factor of abandoning of the first meditative absorption, now in order to show the factor of association, "with applied thought and sustained thought" and so on was said. Therein, applied thought has the characteristic of fixing consciousness upon the object. Sustained thought has the characteristic of stroking the object. And even though they are somewhere inseparable, in the sense of being gross and in the sense of being a forerunner, applied thought is the first striking of the mind upon the object, like the striking of a bell, while sustained thought is the continuation, like the reverberation of the bell, in the sense of being subtle and by its nature of stroking. And here applied thought is diffusive, being the agitation of consciousness at the time of first arising, like the flapping of the wings of a bird wishing to fly up into space, and like the descent towards a lotus of a wasp whose mind is bound by the scent. Sustained thought is of peaceful conduct, being the state of not-excessive-agitation of consciousness, like the spreading of the wings of a bird that has flown up into space, and like the circling of a wasp that has descended towards a lotus, over the upper part of the lotus.

But in the Commentary on the Book of Twos it is said: "Applied thought is that which has occurred by way of fixing the mind upon the object, like the flight of a great bird going through space, having caught the wind with both wings and having let the wings settle down; sustained thought is that which has occurred by way of stroking, like the flight of one causing the wings to flutter for the purpose of catching the wind." That is fitting with regard to occurrence by way of continuation. But that distinction between them becomes obvious in the first and second meditative absorptions. Furthermore, just as when one firmly holds a stain-covered bronze vessel with one hand and polishes it with the other hand using powder, oil, and a ball of wool, the hand that holds firmly is like applied thought, and the hand that polishes is like sustained thought. Likewise, for a potter who, having set the wheel spinning with a stroke of a stick, is making a vessel, the hand that presses down is like applied thought, and the hand that moves here and there is like sustained thought. Likewise, for one making a circle, the thorn that stands fixed, having been pressed down in the middle, is like applied thought as application, and the thorn that revolves outside, stroking, is like sustained thought. Thus, this meditative absorption occurs together with this applied thought and this sustained thought, like a tree with its flowers and fruits - therefore this meditative absorption is called "with applied thought and sustained thought."

"Born of seclusion" - here separation is seclusion; the meaning is the departure of the mental hindrances. Or "secluded" is seclusion; the meaning is the mass of mental states associated with the meditative absorption, secluded from the mental hindrances. Therefore, born from seclusion, or born in that seclusion - thus "born of seclusion." "Rapture and happiness" - here, it gladdens, thus it is rapture (pīti); it has the characteristic of fondness. And this is fivefold: minor rapture, momentary rapture, recurring rapture, uplifting rapture, and pervading rapture.

Therein, minor rapture is able only to cause horripilation in the body. Momentary rapture is like the arising of lightning, moment by moment. Recurring rapture, like a wave on the ocean shore, having descended upon the body again and again, breaks. Uplifting rapture is powerful, having raised the body upward, reaching the extent of causing one to leap into space. Pervading rapture is exceedingly powerful. For when it has arisen, having inflated the entire body, it becomes thoroughly pervaded, like an inflated bladder, and like the belly of a mountain cavern flooded by a great torrent of water. And this fivefold rapture, taking hold and reaching maturity, fulfils the twofold tranquillity - tranquillity of the mental body and tranquillity of consciousness. Tranquillity, taking hold and reaching maturity, fulfils the twofold happiness - bodily and mental. Happiness, taking hold and reaching maturity, fulfils the threefold concentration - momentary concentration, access concentration, and absorption concentration. And among those, that which, having become the root of absorption concentration, growing, and having reached the stage of association with concentration, is pervading rapture - this is the rapture intended in this meaning.

But the other, "it makes happy" - thus happiness (sukhaṃ); the meaning is that in whomever it arises, it makes that one happy. Or "making happy" is happiness; or it well devours and destroys bodily and mental affliction - thus happiness; this is the name for pleasurable feeling. It has the characteristic of comfort. And even though they are somewhere inseparable, rapture is the contentment at the obtaining of a desirable object, and happiness is the experiencing of the flavour of what has been obtained. Where there is rapture, there is happiness. But where there is happiness, there is not necessarily rapture. Rapture is included in the aggregate of mental activities; happiness is included in the aggregate of feeling. Rapture is like the seeing and hearing of water at the edge of a forest for one exhausted in a wilderness; happiness is like entering the shade of the forest and partaking of the water. It should be understood that this was said because of their becoming obvious at each respective time. Thus, this rapture and this happiness belong to this meditative absorption, or exist in this meditative absorption - therefore this meditative absorption is called "with rapture and happiness." Or else, rapture and happiness together are "rapture-and-happiness," like the Teaching and discipline and so on. Rapture and happiness born of seclusion belongs to this meditative absorption, or in this meditative absorption there is - thus also "rapture-and-happiness-born-of-seclusion." For just as the meditative absorption itself, so too the rapture and happiness here are born of seclusion only. And that belongs to it; therefore, having made an elision compound, it is fitting to say in a single term "rapture-and-happiness-born-of-seclusion" also.

"First" means first in the order of counting; it is also first because it arose first. "Meditative absorption" means meditative absorption is twofold: meditation on a single object and meditation on the characteristics. Therein, the eight meditative attainments are reckoned as "meditation on a single object" because they meditate upon objects such as the earth kasiṇa and so on. But insight, path, and fruition are called meditation on the characteristics. Therein, insight is meditation on the characteristics because of meditating upon the characteristic of impermanence and so on; the path is meditation on the characteristics because the task accomplished by insight succeeds through the path; but fruition meditates upon the truth of cessation, the true characteristic - thus it is meditation on the characteristics. Among these, here in the preliminary stage, meditation on a single object is intended; at the moment of the supramundane path, meditation on the characteristics is intended; therefore it should be understood as "meditative absorption" because of meditation on a single object, because of meditation on the characteristics, and because of the burning of adverse mental states. "Having attained" means having approached, having reached - this is what is said. Or having produced, having accomplished - this is what is said. "Dwells" means one moves with a posture and mode of dwelling conforming with that; having become endowed with the meditative absorption of the aforesaid kind, one produces the conduct of one's individual existence.

"With the subsiding of applied and sustained thought" - here, the subsiding, the transcendence of these two - applied thought and sustained thought; it is said to mean their non-manifestation at the moment of the second meditative absorption. Therein, although in the second meditative absorption none of the mental states of the first meditative absorption are present - for contact and so on in the first meditative absorption are different, and different here. But it should be understood that "with the subsiding of applied and sustained thought" was thus said for the purpose of showing that through the transcendence of each successively gross factor, the achievement of the second meditative absorption and so on beyond the first meditative absorption occurs. "Internally" - here one's own internal is intended; therefore the meaning is: arisen in oneself, produced in one's own continuity.

"Confidence" - confidence is called faith. Through the connection with confidence, the meditative absorption too is confidence, just as a cloth is called blue through the connection with blue colour. Or because that meditative absorption, being endowed with confidence, and through the subsiding of the agitation of applied and sustained thought, inspires confidence in the mind, therefore too it is called "confidence." And in this alternative meaning, the connection of terms should be understood thus: "confidence of the mind"; but in the former alternative meaning, "of the mind" should be connected with "unification."

Herein, this is the interpretation of meaning - "One rises" - thus "ekodi"; the meaning is: because of not being overwhelmed by applied and sustained thought, being the highest, the foremost, it rises. For even in the world, the foremost is called "the one." Or it is proper to say also: being without applied and sustained thought, being one, without a companion. Or alternatively, it raises up the associated mental states - thus "udi"; the meaning is: it causes them to rise. In the sense of foremost, it is one, and it is that which rises - thus "ekodi." This is a designation for concentration. Thus, it develops, increases this unification - thus this second meditative absorption is the unification. But this unification is of the mind, not of a being, not of a soul. Therefore it is called "unification of mind."

Is it not that this faith exists even in the first meditative absorption, and this concentration named unification. Then why was only this said as "confidence and unification of mind"? It is said - Because that first meditative absorption, due to the agitation of applied and sustained thought, like water turbulent with waves and ripples, is not very clear; therefore, even though faith is present, it was not said to be "confidence." Because of not being very clear, here concentration too is not well manifest. Therefore it was not said to be "unification" either. But in this meditative absorption, due to the absence of the impediment of applied and sustained thought, faith has found its opportunity and is powerful, and through the very acquisition of powerful faith as a companion, concentration too is manifest; therefore it should be understood that only this was said thus.

"Without applied thought and without sustained thought" means without applied thought because it has been abandoned through meditative development in this, or because applied thought does not exist for this. By this very method, without sustained thought. Here one asks - "Is it not that by 'with the subsiding of applied and sustained thought' this meaning is already established? Then why was 'without applied thought and without sustained thought' said again?" It is said - That is so, this meaning is indeed established, but that does not illuminate this meaning; did we not say "it was said 'with the subsiding of applied and sustained thought' for the purpose of showing that through the transcendence of each gross factor, the attainment of the second meditative absorption and so on beyond the first meditative absorption occurs"?

Furthermore, through the subsiding of applied and sustained thought there is this confidence, not from the murkiness of mental defilements. And through the subsiding of applied and sustained thought there is unification of mind, not through the abandoning of mental hindrances as in access absorption, nor through the manifestation of factors as in the first meditative absorption - thus this statement illuminates the cause of confidence and unification of mind. Likewise, through the subsiding of applied and sustained thought this is without applied and sustained thought, not through mere absence as in the third and fourth meditative absorptions or as in eye-consciousness and so on - thus it also illuminates the cause of the state of being without applied and sustained thought. It does not merely illuminate the absence of applied and sustained thought; but this statement "without applied thought and without sustained thought" merely illuminates the absence of applied and sustained thought. Therefore, even though the former was stated, it must indeed be stated again.

"Born of concentration" means born from the concentration of the first meditative absorption or from the associated concentration - this is the meaning. Therein, although the first meditative absorption too was born from associated concentration, yet this very concentration deserves to be called "concentration," because of being exceedingly unshakeable and very clear through the absence of the agitation of applied and sustained thought. Therefore, for the purpose of praising this, only this was said as "born of concentration." "Rapture and happiness" - this is the same as the method already stated. "Second" means second in the order of counting; it is also second because this arose as the second.

"With the fading away of rapture" means dispassion is either disgust for or transcendence of rapture of the aforementioned kind; but the word "and" between the two has the purpose of combining; it combines either the subsiding or the subsiding of applied and sustained thought. Therein, when it combines the subsiding itself, then the explanation should be understood thus: through dispassion for rapture, and what is more, through subsiding as well. And in this explanation, dispassion has the meaning of disgust; therefore this meaning should be seen: through disgust for and transcendence of rapture. But when it combines the subsiding of applied and sustained thought, then the explanation should be understood thus: through dispassion for rapture, and what is more, through the subsiding of applied and sustained thought as well. And in this explanation, dispassion has the meaning of transcendence; therefore this meaning should be seen: through the transcendence of rapture and through the subsiding of applied and sustained thought.

Certainly these applied and sustained thought are appeased in the second meditative absorption itself, but this was stated for the purpose of illustrating the path of this meditative absorption and for the purpose of speaking praise. For when it is said "with the subsiding of applied and sustained thought," this becomes evident: "Surely the appeasement of applied and sustained thought is the path of this meditative absorption." And just as in the third noble path, even though identity view and so on have not been abandoned, when the abandoning is spoken of thus "with the abandoning of the five lower mental fetters," this speaking of abandoning becomes the speaking of praise, generating enthusiasm in those who are zealous for the achievement of that; just so here, the appeasement of applied and sustained thought being spoken of, even though they have not been appeased, becomes the speaking of praise. Therefore this meaning was stated as "with the transcendence of rapture and with the appeasement of applied and sustained thought."

"He dwells equanimous" - here, equanimity means he looks on closely; he sees evenly; the meaning is he sees having become impartial. Because of being endowed with that which is clear, extensive, and having reached strength, one who possesses the third meditative absorption is called "equanimous."

Equanimity, however, is tenfold - six-factored equanimity, divine-abiding equanimity, enlightenment-factor equanimity, energy equanimity, equanimity towards activities, feeling equanimity, insight equanimity, equanimity of neutrality, meditative-absorption equanimity, and purity equanimity.

Therein, whatever equanimity has come thus: "Here, monks, a monk who has eliminated the mental corruptions, having seen a form with the eye, is neither glad nor unhappy, he dwells equanimous, mindful and fully aware" - the equanimity that is of the nature of not abandoning the pure natural state in the range of the six desirable and undesirable objects at the six doors of one who has eliminated the mental corruptions - this is called six-factored equanimity.

But whatever equanimity has come thus: "He dwells having pervaded one direction with a mind accompanied by equanimity" - the equanimity that is of the nature of a neutral attitude towards beings - this is called divine-abiding equanimity.

But whatever equanimity has come thus: "He develops the enlightenment factor of equanimity based upon seclusion" - the equanimity that is of the nature of a neutral attitude towards conascent mental states - this is called enlightenment-factor equanimity.

But whatever equanimity has come thus: "From time to time he attends to the sign of equanimity" - the equanimity reckoned as energy that is neither too tense nor too lax - this is called energy equanimity.

But whatever: "How many kinds of equanimity towards activities arise by means of serenity? How many kinds of equanimity towards activities arise by means of insight? Eight kinds of equanimity towards activities arise by means of serenity, ten kinds of equanimity towards activities arise by means of insight" - the equanimity that has come thus, which is of a neutral nature in the reflection upon, remaining in, and non-grasping of mental hindrances and so on - this is called equanimity towards activities.

But whatever equanimity has come thus: "At whatever time wholesome consciousness of the sensual sphere has arisen, accompanied by equanimity" - the equanimity designated as neither-unpleasant-nor-pleasant - this is called feeling equanimity.

Whatever equanimity has come thus: "Whatever there is, what has come to be, that he abandons, he obtains equanimity" - the equanimity that is of a neutral nature in discrimination - this is called insight equanimity.

But whatever equanimity has come in the "whatever" sections beginning with desire and so on, which is of the nature of evenly conveying conascent states - this is called equanimity of neutrality.

But whatever equanimity has come thus: "He dwells equanimous" - the equanimity that does not generate partiality even towards the highest happiness therein - this is called meditative-absorption equanimity.

But whatever equanimity has come thus: "Purity of mindfulness due to equanimity, the fourth meditative absorption" - the equanimity that is purified from all opposing factors, and that is of the nature of non-activity even in the appeasement of opposing factors - this is called purity equanimity.

Therein, six-factored equanimity, divine-abiding equanimity, enlightenment-factor equanimity, equanimity of neutrality, meditative-absorption equanimity, and purity equanimity are one in meaning; they are just equanimity of neutrality. But this distinction of it is due to the various distinctions of conditions. Just as there is a distinction for even one and the same being by way of boy, youth, elder, general, king, and so on; therefore, among those, wherever there is six-factored equanimity, there are not enlightenment-factor equanimity and so on. Or wherever there is enlightenment-factor equanimity, there are not six-factored equanimity and so on - this should be understood.

And just as there is unity in meaning of those, so too of equanimity towards activities and insight equanimity. For it is indeed wisdom, divided in two by way of function. Just as for a man searching for a snake that has entered his house in the evening, having taken a goat-foot stick, having seen it lying in the chaff store-room, looking at it thinking "Is it a snake or not?" having seen the three auspicious marks, for one free from doubt, in the discrimination "snake or not snake," neutrality arises; just so, whatever neutrality arises for one who has begun insight practice, when the three characteristics have been seen through insight knowledge, in the discrimination of the impermanent nature and so on of activities - this is insight equanimity. But just as for that man, having firmly seized the snake with the goat-foot stick, thinking "How might I release this snake without harming it and without being bitten by it?" for one seeking only the manner of releasing, there is neutrality in the grasping; just so, whatever neutrality in the grasping of activities for one who, because of having seen the three characteristics, sees the three existences as if ablaze - this is equanimity towards activities. Thus, when insight equanimity is accomplished, equanimity towards activities too is accomplished as well. But by this, it is divided in two by the function reckoned as neutrality in discrimination and grasping. But energy equanimity and feeling equanimity are different in meaning both from each other and from the rest. And here it is said -

Thus, among these kinds of equanimity, meditative absorption equanimity is what is intended here. It has the characteristic of neutrality. Here one asks - "Is not this, in meaning, just equanimity of neutrality, and does it not exist also in the first and second meditative absorptions? Therefore there too, 'he dwells equanimous' - thus this should have been stated; why was it not stated?" Because its function was not manifest. For its function there was not manifest, because of being overpowered by applied thought and so on. But here, because of not being overpowered by applied thought, sustained thought, and rapture, it has become as if with raised head, with manifest function; therefore it was stated.

Now, regarding "mindful and fully aware" - here "he remembers" - thus "mindful." "He fully comprehends" - thus "fully aware." Thus, by way of the person, mindfulness and full awareness are stated. Therein, mindfulness has the characteristic of remembering. Full awareness has the characteristic of non-confusion. Therein, although this mindfulness and full awareness exists in the previous meditative absorptions too - for one who is unmindful and not fully aware, even access alone does not succeed, how much less absorption. But because of the grossness of those meditative absorptions, the course of a person's consciousness is easy, as on level ground; the function of mindfulness and full awareness there is not manifest. But because of the subtlety of this meditative absorption through the abandoning of gross factors, the course of a person's consciousness should be taken up only as encompassed by the function of mindfulness and full awareness, as on a razor's edge - thus it was stated only here. And what is more - Just as a calf that follows the cow, when removed from the cow and not guarded, goes right back to the cow, so too this happiness of the third meditative absorption, even though removed from rapture, if not guarded by the safeguarding of mindfulness and full awareness, would go right back to rapture, would become associated with rapture alone. And beings become attached even to happiness, and this is exceedingly sweet happiness, because beyond that there is no happiness. But through the power of mindfulness and full awareness, there is non-attachment to happiness here, and not otherwise - it should be understood that this particular meaning too was stated only here in order to show it.

Now, regarding "and experiences happiness with the body" - here, although for one endowed with the third meditative absorption there is no reflective attention to the experiencing of happiness, even this being so, because his happiness is associated with the mental body, or that happiness associated with the mental body - because by the matter originated from that, by exceedingly sublime matter, his material body is pervaded, and because of its being pervaded, even one who has emerged from the meditative absorption would experience happiness - therefore, showing this meaning, he said "and experiences happiness with the body."

Now, regarding "that which the noble ones declare: 'one who is equanimous and mindful, one who dwells in happiness'" - here, on account of which meditative absorption, for the reason of which meditative absorption, the noble ones such as the Buddha and others tell, teach, make known, establish, open up, analyse, make clear, and explain that person endowed with the third meditative absorption - the intention is that they praise him. How? "One who is equanimous and mindful, one who dwells in happiness." He enters and dwells in that third meditative absorption - thus the explanation here should be understood.

But why do they praise him thus? Because he is worthy of praise. For this one, because he is equanimous in the third meditative absorption, which has exceedingly sweet happiness and has reached the perfection of happiness, he is not dragged along there by attachment to happiness. And just as rapture does not arise, so he is mindful through the establishment of mindfulness. And because he experiences with the mental body happiness that is dear to the noble ones, frequented by noble persons alone, and undefiled, therefore he is worthy of praise. Thus, because he is worthy of praise, those noble ones, making known the virtues that are the cause of being worthy of praise, praise him thus: "one who is equanimous and mindful, one who dwells in happiness" - thus it should be understood. "Third" means third in the order of counting; it is also third because it arose as the third.

"With the abandoning of pleasure and with the abandoning of pain" means with the abandoning of bodily pleasure and bodily pain. "Previously" means that indeed previously, not at the moment of the fourth meditative absorption. "With the passing away of joy and displeasure" means the passing away of these two as well - mental pleasure and mental pain - previously; it is said to mean simply "abandoning." But when does their abandoning occur? At the access moment of the four meditative absorptions. For pleasure is abandoned at the very access moment of the fourth meditative absorption, and pain, displeasure, and happiness at the access moments of the first, second, and third meditative absorptions. Thus the abandoning of happiness, pain, pleasure, and displeasure, which were not stated here in the order of their abandoning, but were stated here too in the order of the synopsis of the faculties in the Analysis of the Faculties, should be understood.

But if these are abandoned at the very access moment of each respective meditative absorption, then why "Where does the arisen faculty of pain cease without remainder? Here, monks, a monk, quite secluded from sensual pleasures, etc. enters and dwells in the first meditative absorption. Here the arisen faculty of pain ceases without remainder. Where does the arisen faculty of displeasure, the faculty of pleasantness, the pleasure faculty cease without remainder? Here, monks, a monk, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. Here the arisen pleasure faculty ceases without remainder" - thus cessation is stated as being in the meditative absorptions themselves? Because of surpassing cessation. For their surpassing cessation is in the first meditative absorption and so on, not mere cessation. But at the access moment there is mere cessation only, not surpassing cessation. For thus, at the access to the first meditative absorption with varied adverting, even though the faculty of pain has ceased, there could be arising through the contact of gadflies, mosquitoes, and so on, or through the distress of an uncomfortable seat; but not within absorption itself. Or even though it has ceased at access, it is not well ceased because it has not been destroyed by the opposite. But within absorption, through the pervading of rapture, the whole body is suffused with happiness, and for one whose body is suffused with happiness, the faculty of pain is well ceased because it has been destroyed by the opposite. And regarding the faculty of displeasure that has been abandoned at the access to the second meditative absorption with varied adverting - since this arises even conditioned by applied and sustained thought when there is bodily weariness and mental distress, but does not arise at all in the absence of applied and sustained thought. But where it arises, there in the presence of applied and sustained thought. And since applied and sustained thought are not yet abandoned at the access to the second meditative absorption, there could be its arising there; but not in the second meditative absorption itself, because the conditions have been abandoned. Likewise, even though the faculty of pleasantness has been abandoned at the access to the third meditative absorption, there could be arising for one whose body is touched by sublime matter originating from rapture; but not in the third meditative absorption itself. For in the third meditative absorption, rapture, which is the condition for happiness, has completely ceased. Likewise, even though the pleasure faculty has been abandoned at the access to the fourth meditative absorption, there could be arising because of nearness, because absorption has not been attained, because of the absence of equanimity, and because it has not been properly transcended; but not in the fourth meditative absorption itself. Therefore indeed the phrase "without remainder" was included in each case in "here the arisen faculty of pain ceases without remainder."

Here one asks - "If these feelings have been abandoned at the access of each respective meditative absorption, why were they brought together here?" For the purpose of easy comprehension. For the neither-unpleasant-nor-pleasant feeling stated here as "neither-unpleasant-nor-pleasant" is subtle and difficult to cognise, and cannot be grasped with ease. Therefore, just as a cowherd, for the purpose of catching a vicious bull that cannot be caught by approaching it in one way or another, gathers all the cows into one pen, and then, leading them out one by one, when the one that has come in succession arrives, he has it seized saying "This is the one, seize it!" - just so, for the purpose of easy comprehension, all these were gathered together. For having thus gathered and shown these, it becomes possible to have this grasped: "That which is neither pleasant, nor painful, nor joyful, nor displeasurable - this is the neither-unpleasant-nor-pleasant feeling."

Furthermore, it should be understood that these were stated also for the purpose of showing the conditions for the neither-unpleasant-nor-pleasant liberation of mind. For the abandoning of happiness and suffering and so on are conditions for that. As he said - "There are, friends, four conditions for the attainment of the neither-unpleasant-nor-pleasant liberation of mind. Here, friend, a monk, with the abandoning of pleasure, etc. he enters and dwells in the fourth meditative absorption. These, friends, are the four conditions for the attainment of the neither-unpleasant-nor-pleasant liberation of mind." Just as elsewhere even identity view and so on, already abandoned, were stated as "abandoned therein" for the purpose of praising the third path, so too it should be understood that these were stated here also for the purpose of praising this meditative absorption. Or it should be understood that these were stated here to show the extreme remoteness of lust and hate through the destruction of their conditions. For among these, happiness is a condition for pleasure, pleasure for lust, suffering for displeasure, displeasure for hate. And through the destruction of happiness and so on, lust and hate together with their conditions are destroyed, thus they become extremely remote.

"Neither-unpleasant-nor-pleasant" means not unpleasant through the absence of suffering. Not pleasant through the absence of happiness. By this, herein it explains the third feeling that is the opposite of suffering and happiness, not merely the absence of suffering and happiness. The third feeling is called neither-unpleasant-nor-pleasant, and is also called equanimity. It has the characteristic of experiencing what is contrary to the desirable and undesirable. "Purity of mindfulness due to equanimity" means purity of mindfulness produced by equanimity. For in this meditative absorption mindfulness is well purified, and that purity of that mindfulness is brought about by equanimity, not by anything else. Therefore this is called "purity of mindfulness due to equanimity." And the equanimity by which mindfulness here becomes pure should be understood as, in meaning, neutrality of mind. And here not only mindfulness alone is purified by that, but also all associated mental states; however, the teaching was stated under the heading of mindfulness.

Therein, although this equanimity is found even below in the three meditative absorptions, just as the crescent moon, though existing during the day, is impure and not bright because of being overpowered by the radiance of the sun during the day, and because of not obtaining its congenial night due to its gentle nature and its being a helper to oneself, so too this crescent moon of neutrality-equanimity, though existing in the divisions beginning with the first meditative absorption, is impure because of being overpowered by the power of opposing mental states beginning with applied thought, and because of not obtaining its congenial night of neutral feeling. And when that is impure, just as the radiance of the impure crescent moon during the day, even the co-arisen mindfulness and so on are likewise impure. Therefore in none of those was "purity of mindfulness due to equanimity" stated. But here, because of the absence of being overpowered by the power of opposing mental states beginning with applied thought, and because of obtaining its congenial night of neutral feeling, this crescent moon of neutrality-equanimity is exceedingly pure. Because of its purity, just as the radiance of a pure crescent moon, even the co-arisen mindfulness and so on are pure and bright. Therefore it should be understood that only this was stated as "purity of mindfulness due to equanimity." "Fourth" means fourth in the order of counting; it is also fourth because it arose as the fourth.

These four meditative absorptions are different both in the preliminary stage and at the moment of the path. In the preliminary stage they are different by way of attainment, at the moment of the path by way of different paths. For one person, the first path is of the first meditative absorption, and the second path and so on are either of the first meditative absorption or of one among the second and so on meditative absorptions. For another person, the first path is of one among the second and so on meditative absorptions, and the second and so on are either of one among the second and so on meditative absorptions or of the first meditative absorption. Thus all four paths may be similar, dissimilar, or partly similar by way of meditative absorption. But this distinction of his is determined by the basis meditative absorption. For one who has attained the first meditative absorption, having emerged from the first meditative absorption and seeing with insight, the path that has arisen belongs to the first meditative absorption, but here the path factors and factors of enlightenment are fully complete. For one who, having emerged from the second meditative absorption, sees with insight, the path that has arisen belongs to the second meditative absorption, but here the path factors are seven. For one who, having emerged from the third meditative absorption, sees with insight, the path that has arisen belongs to the third meditative absorption, but here the path factors are seven, and the factors of enlightenment are six. This same method applies from the fourth meditative absorption up to the plane of neither-perception-nor-non-perception. It has been said that in the immaterial sphere the fourfold and fivefold meditative absorption arises, and that is supramundane, not mundane. How is this to be explained here? Here too, having emerged from whichever of the first meditative absorption and so on, having attained the path of stream-entry, having developed the immaterial attainment, for one who has arisen in the immaterial sphere, the three paths arise there belonging to that very meditative absorption. Thus it is the foundation meditative absorption itself that defines. Some elders, however, say "The aggregates that are the objects of insight define." Some say "The disposition of the individual defines." Some say "The insight leading to emergence defines."

Herein this is the progressive discourse - For by the determination of insight, even the path arisen for a dry insight practitioner, even the path arisen for one who has obtained attainment without making a meditative absorption the foundation, and even the path produced by making the first meditative absorption the foundation and having contemplated miscellaneous activities, is of the first meditative absorption only; in all cases there are seven factors of enlightenment, eight path factors, and five jhāna factors. For their preliminary-stage insight, having been either accompanied by pleasure or accompanied by equanimity, at the time of emergence, having reached the state of equanimity towards activities, is accompanied by pleasure only.

In the paths produced by making the second, third, and fourth meditative absorptions as foundations according to the fivefold method, the meditative absorption has four factors, three factors, and two factors respectively in succession; but in all cases there are seven path factors, and in the fourth there are six factors of enlightenment. This distinction is determined by both the foundation meditative absorption and the determination of insight. For their preliminary-stage insight too is either accompanied by pleasure or accompanied by equanimity, but the insight leading to emergence is accompanied by pleasure only.

But in the path produced by making the fifth meditative absorption the foundation, there are two jhāna factors by way of equanimity and unified focus of mind, and the factors of enlightenment and path factors are six and seven respectively. This distinction too is determined by both determinations. For in this method, the preliminary-stage insight is either accompanied by pleasure or accompanied by equanimity, but the insight leading to emergence is accompanied by equanimity only. Even in the paths produced by making the immaterial meditative absorptions as foundations, the same method applies. But here, according to the fourfold method, because of the absence of the second meditative absorption which has sustained thought only without applied thought, having removed that, it should be construed by way of the remainder. Thus, having emerged from the foundation meditative absorption and having contemplated whatever activities, the attainment from which one has emerged, in the region near the produced path, makes it similar to itself, like the colour of the ground for the colour of the iguana.

But according to the second doctrine of the elders, from whatever attainment one has emerged and having contemplated whatever phenomena of that attainment the path is produced, it is similar to that very attainment. And therein too, the determination of insight should be understood in the manner already stated.

According to the third doctrine of the elders, having made whatever meditative absorption the foundation in accordance with one's own disposition and having contemplated whatever phenomena of that meditative absorption the path is produced, it is similar to that very meditative absorption. But without the foundation meditative absorption or the contemplated meditative absorption, by mere disposition alone, that does not succeed. And here too, the determination of insight should be understood in the manner already stated.

"This is called right concentration" means whatever unified focus in these four meditative absorptions, this is called right concentration - mundane in the preliminary stage and supramundane in the subsequent stage. Thus the General of the Teaching teaches the truth of the path by way of the mundane and supramundane. Therein, in the mundane path, all the path factors as appropriate have one or another of the six objects as their object. But in the supramundane path, for the noble disciple who is proceeding for the penetration of the four truths, right view is the eye of wisdom, having Nibbāna as object, uprooting the underlying tendency to ignorance; likewise, for one of accomplished view, right thought is associated with that, uprooting the threefold wrong thought, the application of the mind to the state of Nibbāna; likewise, for one thus seeing and thinking, right speech is the abstinence from wrong speech, associated with that very same, uprooting the fourfold verbal misconduct; likewise, for one thus abstaining, right action is the abstinence from wrong action, associated with that very same, eradicating the threefold wrong action; and the cleansing of those very speech and action of his, right livelihood is the abstinence from wrong livelihood, associated with that very same, eradicating scheming and so on; for him thus established on the plane of morality reckoned as right speech, right action, and right livelihood, right effort is the arousal of energy conforming with that, associated with that very same, eradicating idleness, and accomplishing the non-arising, abandoning, arising, and presence of unarisen and arisen unwholesome and wholesome states; for one thus striving, right mindfulness is the non-confusion of mind, associated with that very same, shaking off wrong mindfulness, and accomplishing the observation of the body and so on in the body and so on. Thus, for one whose mind is well guarded by unsurpassed mindfulness, right concentration is the unified focus of mind, associated with that very same, destroying wrong concentration. This is the supramundane noble eightfold path.

That which, together with the mundane path, has gone to the reckoning of "the practice leading to the cessation of suffering," this path, because right view and right thought are included by true knowledge and the remaining phenomena by conduct, is both true knowledge and conduct. Likewise, because those two are included by the vehicle of insight and the others by the vehicle of serenity, it is both serenity and insight. Because those two are included by the aggregate of wisdom, the three immediately following by the aggregate of morality, and the remaining three by the aggregate of concentration, and because they are included by the training in higher wisdom, the training in higher morality, and the training in higher consciousness, it is both the triad of aggregates and the triad of trainings. Possessed of which, the noble disciple, like a traveller endowed with eyes capable of seeing and feet capable of walking, having become accomplished in true knowledge and conduct, having avoided the two extremes - the pursuit of sensual happiness by the vehicle of insight and the pursuit of self-mortification by the vehicle of serenity - having practised the middle path, breaking through the mass of delusion by the aggregate of wisdom, the mass of hate by the aggregate of morality, and the mass of greed by the aggregate of concentration, having attained the three accomplishments - accomplishment in wisdom through the training in higher wisdom, accomplishment in morality through the training in higher morality, and accomplishment in concentration through the training in higher consciousness - realises the Deathless, Nibbāna. He has entered the noble plane, which is good in the beginning, middle, and end, adorned with the jewels of the thirty-seven qualities conducive to enlightenment, reckoned as the fixed course of the right path.

The explanation of the analytic explanation of the truth of the path is finished.

Commentary on the Miscellaneous on the Truths

But among the four truths, the truth of suffering has the characteristic of affliction, the truth of origin has the characteristic of production, the truth of cessation has the characteristic of peace, and the truth of the path has the characteristic of leading out; moreover, in succession, they have the characteristics of occurrence, causing occurrence, turning away, and causing turning away. Likewise, they have the characteristics of the conditioned, craving, the unconditioned, and seeing.

But why were exactly four noble truths stated, neither less nor more? Because of the impossibility of another and because of the inability to remove any one of them. For indeed, neither anything additional beyond these, nor the removal of even one of them, comes into being. As he said -

And as he said -

Furthermore, when declaring occurrence, the Blessed One declared it together with its cause, and cessation together with its means. Thus, since occurrence, cessation, and the causes of both are at most these, exactly four were stated. Likewise, by way of what is to be fully understood, what is to be abandoned, what is to be realised, and what is to be developed; by way of the object of craving, craving, the cessation of craving, and the means to the cessation of craving; and by way of attachment, delight in attachment, the uprooting of attachment, and the means to the uprooting of attachment - exactly four were stated.

And here, because it is gross and common to all beings and thus easily cognisable, the truth of suffering was stated first. Immediately after that, the truth of origin, for the purpose of showing its cause; then the truth of cessation, for the purpose of indicating that by the cessation of the cause there is the cessation of the result; at the end, the truth of the path, for the purpose of showing the means of achieving that. Or, for the purpose of generating a sense of urgency in beings bound by the gratification of the pleasure of existence, he first spoke of suffering. Immediately after that, the origin, for the purpose of indicating that it does not come about uncaused, nor does it arise from the creation of a lord and so on, but it arises from this. Then cessation, for the purpose of generating comfort by showing the escape to those of agitated minds who are overcome by suffering together with its cause and who are seeking escape from suffering. Then the path that leads to the achievement of cessation as that which brings about cessation - this is the order of these.

Among these, the truth of suffering should be seen as like a burden, the truth of origin as like the taking up of a burden, the truth of cessation as like the laying down of a burden, and the truth of the path as like the means of laying down the burden. Or the truth of suffering is like a disease, the truth of origin is like the cause of the disease, the truth of cessation is like the appeasement of the disease, and the truth of the path is like the medicine. Or the truth of suffering is like a famine, the truth of origin is like a drought, the truth of cessation is like a time of plenty, and the truth of the path is like good rainfall. Furthermore, by connecting them with an enemy, the root of enmity, the uprooting of enmity, and the means to the uprooting of enmity; with a poisonous tree, the root of the tree, the cutting of the root, and the means to cutting it; with fear, the root of fear, fearlessness, and the means to achieving that; and with the near shore, a great flood, the far shore, and the effort that brings one to it - these should be understood by way of simile.

But all these truths should be understood as empty in the ultimate sense, because of the absence of an experiencer, a doer, one who is quenched, and one who goes. Therefore this is said -

Or -

Or three are empty of cessation, and cessation is empty of the remaining triad. Or here the cause is empty of its result - because of the absence of suffering in the origin, and of cessation in the path; it is not pregnant with its result, like the primal nature of the proponents of primal nature. And the result is empty of its cause - because of the non-combination of suffering and origin with cessation and path; the cause-and-effect is not conjoined with its cause, like the two-atom aggregate and so on of the proponents of combination. Therefore this is said -

All the truths are mutually similar in being unerring, in being empty of self, and in being difficult to penetrate. As he said -

They are dissimilar because of the defining of their individual characteristics. And the first two are similar in being profound because of being difficult to fathom, in being mundane, and in being with mental corruptions; and dissimilar because of the distinction between fruit and cause, and because of being what should be fully understood and what should be abandoned. The last two also are similar in being difficult to fathom because of being profound, in being supramundane, and in being without mental corruptions; and dissimilar because of the distinction between domain and one who has a domain, and because of being what should be realized and what should be developed. The first and third also are similar because of being designated as fruit; and dissimilar because of being conditioned and unconditioned. The second and fourth also are similar because of being designated as cause; and dissimilar because of being exclusively unwholesome and wholesome. The first and fourth also are similar because of being conditioned; and dissimilar because of being mundane and supramundane. The second and third also are similar because of being neither of a trainee nor of one beyond training; and dissimilar because of having an object and being without an object.

And here all suffering is of one kind because of being the state of occurrence; twofold because of mentality-materiality; threefold because of the distinction into becoming of rebirth in the sensual, fine-material, and immaterial realms; fourfold because of the distinction of the four nutriments; fivefold because of the distinction of the five aggregates of clinging. The origin too is of one kind because of being the state of producing; twofold because of being associated with views and dissociated from views; threefold because of the distinction into craving for sensual pleasure, craving for existence, and craving for non-existence; fourfold because of being abandonable by the four paths; fivefold because of the distinction into delight in materiality and so on; sixfold because of the distinction of the six classes of craving. Cessation too is of one kind because of being the state of the unconditioned element; but in a figurative sense twofold because of being with residue of clinging and without residue of clinging; threefold because of the appeasement of the three kinds of existence; fourfold because of being attainable by the four paths; fivefold because of the appeasement of the five kinds of delight; sixfold because of the distinction of the elimination of the six classes of craving. The path too is of one kind because of being what should be developed; twofold because of the distinction into serenity and insight, or because of the distinction into seeing and meditative development; threefold because of the distinction of the three aggregates. For this, because of having portions, is included by the three aggregates which are without portions, like a city by a kingdom. As he said -

Fourfold by way of the path of stream-entry and so on.

Furthermore, all the truths are of one kind because of being unerring, or because of being what should be directly known. Twofold because of being mundane and supramundane, or because of being conditioned and unconditioned. Threefold because of being what should be abandoned by seeing and by meditative development, what should not be abandoned, and what is neither to be abandoned nor not to be abandoned. Fourfold because of being what should be fully understood, what should be abandoned, what should be realized, and what should be developed.

The explanation of the miscellaneous on the truths is finished.

Now the General of the Teaching, having explained the tetrad of truths at the end in the very order taught by the Blessed One, concludes and shows knowledge based on learning by way of the tetrad of truths, beginning with "that is knowledge in the meaning of knowing." Thus he concludes and shows all that was previously stated as "wisdom in giving ear is knowledge based on learning."

In the Saddhammappakāsinī, the commentary on the Paṭisambhidāmagga,

the explanation of the analytic explanation of the knowledge born of learning is finished.

2.

Commentary on the Analytic Explanation of the Knowledge Born of Morality

37. In the explanation of knowledge based on morality, "five" is a numerical delimitation. "Kinds of morality" is the indication of the defined phenomena. "Morality of purity with limits" and so on is the showing of the five in their own nature. In "purity with limits" and so on, just as a cloth is called "blue" because it possesses blue through the connection with blue colour, thus "with limits" means it possesses a limit, a delimitation, by way of counting; or "with limits" means it possesses a limit, an ending, because of the actual existence of an ending of the morality of the not fully ordained when it reaches the morality of the fully ordained. Or where "sapariyantā" should have been said, it should be known that the elision of the letter "sa" has been made, just as the elision of the letter "u" in "dakaṃ dakāsayā pavisantī." The state of being pure is purity; that which has limits and that purity - thus "purity with limits"; the morality reckoned as purity with limits is morality of purity with limits. By the opposite of what has been stated, "not with limits" means "without limits"; also "without limits" because there is no limit of this; also "without limits" because the limit of this has been surpassed. From the undertaking onwards, because of being unbroken, and even if broken, because of having made atonement, and because of being free from even the slightest stain of a mere arising of consciousness, like a pure gem of noble birth, and like well-refined and well-prepared gold, because of purity, having become the proximate cause of the noble path, it is complete in the sense of being not deficient. Not adhered to because of the abandoning of wrong view, because of not being grasped by adherence to views. Or not adhered to because of the impossibility of being touched by any accuser saying "This is a fault in your morality." Cessation is through the cessation of all disturbance at the moment of the fruition of arahantship. "Of those not fully ordained" means those who are fully accomplished in the accomplishment of morality by way of complete undertaking are "fully ordained"; those who are not fully ordained are "not fully ordained." Of those not fully ordained.

In "with limited training rules," here "training" is in the sense of what should be trained in, "rules" are portions; the meaning is "portions to be trained in." Furthermore, because all wholesome mental states are to be attained by one established in morality, all wholesome mental states are training; the moral precepts are "steps" in the sense of being the support for those trainings - thus, because of being steps of the trainings, they are training rules; those whose training rules are limited - thus "those with limited training rules." Of those with limited training rules. Here there are two kinds of limits: the limit of training rules and the limit of time. What is the limit of training rules? For lay followers, male and female, according to their undertaking, there are one or two or three or four or five or eight or ten training rules; for female trainees, male novices, and female novices, there are ten training rules. This is the limit of training rules. What is the limit of time? Lay followers, male and female, when giving gifts, undertake morality limited to the food distribution; having gone to a monastery, they undertake morality limited to the monastery stay; having set a delimitation of one or two or three or more nights and days, they undertake morality. This is the limit of time. Of these two limits, morality undertaken having made the training rule as the limit ceases either by transgression or by death; morality undertaken having made time as the limit ceases by the passing of that respective time.

"With unlimited training rules" -

Thus, even though the training rules are limited by way of counting, because of the nature of complete undertaking without remainder, because of the state of not seeing a limit on account of material gain, fame, relatives, limbs, or life, and because of the absence of a delimitation of morality to be guarded above, there is no limit of these - thus they are "without limits." Those whose training rules are without limits - thus "those with unlimited training rules." Of those with unlimited training rules; or the meaning is "those whose training rules have surpassed the limits."

Regarding "of good worldlings" and so on -

Even beyond the stated characteristics of a worldling -

Among the stated twofold worldlings, by the coming together with good qualities, having surpassed the state of a blind worldling, of those established in the state of a good worldling, "of good worldlings" means good worldlings - thus it is said. Or, of those who are good among worldlings - good worldlings.

Regarding "engaged in wholesome mental states," here the word "wholesome" is seen in the senses of health, faultlessness, skilfulness, and pleasant result. For this is seen in the sense of health in such passages as "Is it that you are well, is it that you are free from illness" and so on. "But, venerable sir, what bodily conduct is wholesome? Whatever bodily conduct, great king, is faultless" and "Furthermore, venerable sir, this is unsurpassed, how the Blessed One teaches the Teaching regarding wholesome mental states" - in such passages and so on, it is used in the sense of faultless. In such passages as "You are skilled in the parts and components of a chariot" and "Skilled in dancing and singing, trained, clever women" and so on, it is used in the sense of skilful. "Monks, because of undertaking wholesome mental states. Because of a wholesome action having been done and accumulated" - in such passages and so on, it is used in the sense of pleasant result. Here this is fitting in the sense of health, in the sense of faultlessness, and in the sense of pleasant result as well.

The meaning of the word here, however, is: they shake, agitate, cause to tremble, and destroy contemptible, evil mental states - thus "wholesome." Or those that lie, that proceed in a contemptible manner - thus "kusa" (unwholesome states); they cut off, they sever those kusa - thus "wholesome." Or "kusa" is knowledge, because of the thinning, the making thin of contemptible things. They are to be taken, to be grasped, to be made to proceed by that knowledge - thus "wholesome"; or just as kusa grass cuts the area of the hand gone to both sides, so too these cut the side of defilement gone to both sides by way of arisen and unarisen states; therefore, because they cut like kusa grass - thus "wholesome." Furthermore, wholesome in the sense of health, in the sense of faultlessness, or in the sense of being born of proficiency. But here, since only insight-wholesome is intended, therefore, setting aside the rest, it should be understood that the singular was used as "wholesome mental states" for the purpose of showing that very thing. The meaning is: engaged in insight-wholesome mental states through perseverance and through acting attentively.

Regarding "who fulfil the limit of the learner," here "trainees" means those born in the three trainings, or "trainees" because these belong to the seven trainees, or "trainees" because they themselves are still training. These are the states of the path and fruition of stream-entry, the path and fruition of once-returning, the path and fruition of non-returning, and the path of arahantship. Those trainee states are at the limit, at the end of this; or those trainee states are the limit, the boundary of this - thus "the limit of the learner." The connection is: regarding the states at that limit of the learner. Those who make full, who make complete - thus "ones who fulfil"; or those who have the act of fulfilling, the action of fulfilling - thus "ones who fulfil." Of those who fulfil through the fulfilment of insight the practice-states at the limit of the learner, which constitute the preliminary portion of the path of stream-entry. Regarding "without longing for the body and for life," here "body" means the physical body. For the body is called "body" because it is an accumulation of impurities, and because it is the origin of contemptible things such as head hairs and so on, and of hundreds of diseases such as eye disease and so on. "Life" means the life faculty. For it is called "life" because they live by means of it. There is no longing for them - thus "without longing"; the meaning is without attachment. Of those without longing for that body and for life.

Now, showing the reason for their being without longing for those, he said "who have relinquished their lives." For through the relinquishment of their own lives for the Blessed One or for the teacher, they are without longing for the body even when it is wearied and for life even when it is perishing. "Of the seven trainees" means of the seven noble persons beginning with those standing on the path of stream-entry, who have obtained the name "trainees" because "they are training." "Of the Tathāgata's disciples" means of the disciples of the Tathāgata. For the eight noble persons too are disciples because, having been born with a noble birth at the conclusion of hearing, they listen attentively to the Blessed One's teaching and admonition through the practice of unwavering confidence. Among those too, distinguishing and showing specifically those standing in the fruition of arahantship, he said "who have eliminated the mental corruptions"; the meaning is those whose all mental corruptions have been completely eliminated by the knowledge of the path of arahantship. "Of the Individually Enlightened Ones" means an Individually Enlightened One is one who, dependent on this and that cause, alone, without a teacher, has awakened to the four truths. Of such Individually Enlightened Ones.

"Of the Tathāgatas" - here the Blessed One is a Tathāgata for eight reasons - He who has thus come is a Tathāgata; he who has thus gone is a Tathāgata; he who has arrived at the true characteristic is a Tathāgata; he who has fully awakened to the true phenomena as they really are is a Tathāgata; by his true seeing he is a Tathāgata; by his true speaking he is a Tathāgata; by his true acting he is a Tathāgata; in the sense of overcoming he is a Tathāgata.

How is the Blessed One a Tathāgata in the sense of "he who has thus come"? Just as the former Perfectly Self-awakened Ones who had undertaken zeal for the welfare of the entire world came. What is meant? By whatever resolution the former Blessed Ones came, by that very same resolution our Blessed One too came. Or just as the former Blessed Ones, having fulfilled the thirty perfections - namely the ten perfections, ten secondary perfections, and ten ultimate perfections, reckoned as giving, morality, renunciation, wisdom, energy, patience, truth, determination, friendliness, and equanimity - having relinquished these five great relinquishments, namely the relinquishment of limbs, eyes, wealth, kingdom, sons, and wife, having fulfilled the preliminary exertion, the preliminary conduct, the proclamation of the Teaching, the conduct for the welfare of relatives, and so on, having reached the summit of the conduct of higher intelligence, came; in the same way our Blessed One too came. And just as the former Blessed Ones, having developed and cultivated the four establishments of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path, came; in the same way our Blessed One too came - thus Tathāgata.

How is "one who has thus gone" the Tathāgata? Just as the former Blessed Ones, just born, went. And how did they go? For they, just born, having stood firmly on even feet on the earth, facing north, went with seven strides. As he said: "Just born, Ānanda, the Bodhisatta, having stood firmly on even feet on the earth, facing north, walks with seven strides while a white umbrella is held over him, and surveys all directions, and speaks a bold speech: 'I am the foremost in the world, I am the eldest in the world, I am the best in the world, this is my last birth, there is now no more rebirth.'" And that going of his was true, unerring, by being an advanced sign of many specific attainments. For that he, just born, stood firmly on even feet - this was the advanced sign of his attainment of the four bases for spiritual power; the state of facing north, however, was the advanced sign of the state of being entirely supramundane; the seven strides were the advanced sign of the attainment of the seven jewels of the factors of enlightenment; the waving of chowries mentioned in "chowries with golden handles fly up and down," however, was the advanced sign of the crushing of all heretical teachers; the holding of the white umbrella was the advanced sign of the attainment of the excellent, stainless white umbrella of the liberation of the fruition of arahantship; the surveying of all directions was the advanced sign of the attainment of the unobstructed knowledge of omniscience; the speaking of the bold speech, however, was the advanced sign of the setting in motion of the excellent, irreversible Wheel of the Teaching. Likewise this Blessed One too went. And that going of his was true, unerring, by being an advanced sign of those very same specific attainments. Therefore the ancients said:

Thus "gone thus" means Tathāgata.

Or just as the former Blessed Ones, this Blessed One too likewise, through renunciation, sensual desire, etc. Through the first meditative absorption, the mental hindrances, etc. Through observation of impermanence, perception of permanence, etc. Having abandoned all mental defilements by the path of arahantship, he went forth. In this way too, "gone thus" means Tathāgata.

How is he a Tathāgata in the sense of "having arrived at the true characteristic"? The characteristic of hardness of the solid element is true, unerring; the characteristic of flowing of the liquid element; the characteristic of hotness of the heat element; the characteristic of distension of the air element; the characteristic of non-contact of the space element; the characteristic of cognition of the consciousness element.

The characteristic of being deformed of materiality; the characteristic of being felt of feeling; the characteristic of perceiving of perception; the characteristic of volitional activity of activities; the characteristic of cognition of consciousness.

The characteristic of application of applied thought; the characteristic of stroking of sustained thought; the characteristic of pervading of rapture; the characteristic of comfort of happiness; the characteristic of non-distraction of unified focus of mind; the characteristic of touching of contact.

The characteristic of decision of the faith faculty; the characteristic of exertion of the energy faculty; the characteristic of establishing of the mindfulness faculty; the characteristic of non-distraction of the concentration faculty; the characteristic of understanding of the wisdom faculty.

The characteristic of unshakeability regarding faithlessness of the power of faith; of the power of energy regarding idleness; of the power of mindfulness regarding unmindfulness; of the power of concentration regarding restlessness; the characteristic of unshakeability regarding ignorance of the power of wisdom.

The characteristic of establishing of the enlightenment factor of mindfulness; the characteristic of investigation of the enlightenment factor of investigation of phenomena; the characteristic of exertion of the enlightenment factor of energy; the characteristic of pervading of the enlightenment factor of rapture; the characteristic of peace of the enlightenment factor of tranquillity; the characteristic of non-distraction of the enlightenment factor of concentration; the characteristic of reflection of the enlightenment factor of equanimity.

The characteristic of seeing of right view; the characteristic of application of right thought; the characteristic of discernment of right speech; the characteristic of origination of right action; the characteristic of cleansing of right livelihood; the characteristic of exertion of right effort; the characteristic of establishing of right mindfulness; the characteristic of non-distraction of right concentration.

The characteristic of not knowing of ignorance; the characteristic of volition of activities; the characteristic of cognition of consciousness; the characteristic of bending of mentality; the characteristic of being deformed of materiality; the characteristic of extending of the six sense bases; the characteristic of touching of contact; the characteristic of being felt of feeling; the characteristic of cause of craving; the characteristic of grasping of clinging; the characteristic of accumulation of existence; the characteristic of production of birth; the characteristic of decaying of ageing; the characteristic of passing away of death.

The characteristic of emptiness of the elements; the characteristic of extending of the sense bases; the characteristic of establishing of the establishments of mindfulness; the characteristic of striving of the right strivings; the characteristic of succeeding of the bases for spiritual power; the characteristic of predominance of the faculties; the characteristic of unshakeability of the powers; the characteristic of leading out of the factors of enlightenment; the characteristic of cause of the path.

The characteristic of actuality of the truths; the characteristic of non-distraction of serenity; the characteristic of observation of insight; the characteristic of single function of serenity and insight; the characteristic of not surpassing one another of the paired.

The characteristic of restraint of purification of morality; the characteristic of non-distraction of purification of mind; the characteristic of seeing of purification of view.

The characteristic of eradication of knowledge of destruction; the characteristic of tranquillity of knowledge of non-arising.

The characteristic of root of desire; the characteristic of origination of attention; the characteristic of combination of contact; the characteristic of converging of feeling; the characteristic of being chief of concentration; the characteristic of authority of mindfulness; the characteristic of being the highest of wisdom; the characteristic of substance of liberation; the characteristic of final goal of Nibbāna grounded upon the Deathless - this is true, unerring. This true characteristic he has arrived at by the course of knowledge, without failing, having attained, having reached - he is the Tathāgata. Thus, he who has arrived at the true characteristics is the Tathāgata.

How is it that he who has fully awakened to the true phenomena as they really are is the Tathāgata? The true phenomena are namely the four noble truths. As he said - "There are these four things, monks, that are true, unerring, not otherwise. What are the four? 'This is suffering,' monks - this is true, this is unerring, this is not otherwise" - in detail. And the Blessed One has fully awakened to them; because of having fully awakened to the true, he is called "Tathāgata." For here the word "gata" has the meaning of "fully awakened to."

Furthermore, the meaning of ageing and death having arisen and come about with birth as condition is actual, unerring, not otherwise... etc. The meaning of activities having arisen and come about with ignorance as condition is actual, unerring, not otherwise. Likewise, the meaning of ignorance being the condition for activities is actual, unerring, not otherwise... etc. the meaning of birth being the condition for ageing and death is actual, unerring, not otherwise. The Blessed One has fully awakened to all that. Therefore too, because of having fully awakened to the true, he is the Tathāgata. Thus, he who has fully awakened to the true phenomena as they really are is the Tathāgata.

How is he a Tathāgata by virtue of true seeing? The Blessed One, whatever in the world with its gods, etc. among the generation with its gods and humans, in immeasurable world systems, there exists what is called a visual object coming into the range of the eye-door of immeasurable beings - that he knows and sees in every respect. And by one who thus knows and sees, by him that is analysed either by way of desirable, undesirable, and so on, or by way of the terms obtainable among the seen, heard, sensed, and cognised - "What is that matter, the visible form sense base? Whatever matter is derived from the four primary elements, radiance of colour, manifest, impinging, blue, yellow" - by this method, when analysed by many names, in thirteen sections, by fifty-two methods, it is just so; there is nothing false. This same method applies also to sounds and so on coming into the range of the ear-door and the other doors. And this too was said by the Blessed One: "Whatever, monks, in the world with its gods, etc. among the generation with its gods and humans, has been seen, heard, sensed, cognised, attained, sought after, pondered over by the mind - that I know, that I have directly known, that has been understood by the Tathāgata, to that the Tathāgata has not clung." Thus he is a Tathāgata by virtue of true seeing. Therein, the derivation of the term "Tathāgata" in the sense of "one who sees truly" should be understood.

How is he a Tathāgata by virtue of true speaking? On the night when the Blessed One, seated on the unconquered divan at the seat of enlightenment, having crushed the heads of the four Māras, fully awakened to the unsurpassed perfect enlightenment, and on the night when he attained final Nibbāna through the Nibbāna element without residue of clinging between the twin Sal trees, in the intervening period of forty-five years, during the first enlightenment, the middle enlightenment, and the last enlightenment, whatever was spoken by the Blessed One - discourse, mixed prose and verse, etc. catechism - all that, both in meaning and in phrasing, is faultless, blameless, neither deficient nor excessive, complete in every respect, crushing the intoxication of lust, crushing the intoxication of hate and delusion; there is not even a hair-tip's worth of stumbling therein; all that, as if stamped with a single seal, as if measured with a single measure, as if weighed with a single balance, is just so. As he said: "And, Cunda, on the night when the Tathāgata fully awakens to the unsurpassed perfect enlightenment, and on the night when he attains final Nibbāna through the Nibbāna element without residue of clinging, whatever he speaks, talks, and points out in between - all that is just so, not otherwise. Therefore he is called 'Tathāgata'." For here the word "gata" has the meaning of "speech." Thus he is a Tathāgata by virtue of true speaking.

Furthermore, speaking is "āgada"; the meaning is "utterance." His utterance is true, undistorted - by changing the letter "da" to the letter "ta," the derivation of the term "Tathāgata" in this meaning should be understood.

How is he a Tathāgata by virtue of true acting? For the Blessed One's body is in accordance with his speech, and his speech also with his body; therefore he speaks as he acts, and acts as he speaks. For one who is such, as is his speech, so too his body has gone forth in action - this is the meaning. And as is his body, so too his speech has gone forth in action - thus he is a Tathāgata. Therefore he said - "Monks, the Tathāgata speaks as he acts, acts as he speaks. Thus he speaks as he acts, acts as he speaks. Therefore he is called 'Tathāgata'." Thus he is a Tathāgata by virtue of true acting.

How is he a Tathāgata in the sense of overcoming? Making the summit of existence above and Avīci below as the limits, and across in immeasurable world systems, he overcomes all beings by morality, by concentration, by wisdom, by liberation, and by the knowledge and vision of liberation; there is no balance or measure of him; he is unequalled, immeasurable, unsurpassed, a king above kings, a god above gods, a Sakka above Sakkas, a Brahmā above Brahmās. Therefore he said - "In the world with its gods, monks, etc. among the generation with its gods and humans, the Tathāgata is the overlord, unvanquished, the all-seeing, wielding power. Therefore he is called 'Tathāgata'."

Therein the derivation of the term should be understood thus - Like a medicine, it is a medicine. But what is this? Both the beauty of instruction and the accumulation of merit. For by that, this physician of great might overcomes all proponents of other doctrines and the world including the gods, as if with a divine medicine against snakes. Thus, in the overcoming of the entire world, the beauty of instruction and the accumulation of merit are true, not distorted, and are a medicine - by changing the letter "da" to the letter "ta," he should be understood as "Tathāgata." Thus he is a Tathāgata in the sense of overcoming.

Furthermore, he is a Tathāgata as one who has gone to truth, and he is a Tathāgata as one who has gone truly. "Gone" means understood, transcended, attained, practised - this is the meaning. Therein, he is a Tathāgata as one who has gone to truth, having understood the entire world through the full understanding by investigation. He is a Tathāgata as one who has gone to truth, having transcended the origin of the world through the full understanding by abandoning. He is a Tathāgata as one who has gone to truth, having attained the cessation of the world through realization. He is a Tathāgata as one who has truly gone, having practised the practice leading to the cessation of the world. Therefore, what was said by the Blessed One - "The world, monks, has been fully awakened to by the Tathāgata; the Tathāgata is unbound from the world. The origin of the world, monks, has been fully awakened to by the Tathāgata; the origin of the world has been abandoned by the Tathāgata. The cessation of the world, monks, has been fully awakened to by the Tathāgata; the cessation of the world has been realized by the Tathāgata. The practice leading to the cessation of the world, monks, has been fully awakened to by the Tathāgata; the practice leading to the cessation of the world has been developed by the Tathāgata. Whatever, monks, in the world with its gods, etc. pondered over by the mind - all that has been fully awakened to by the Tathāgata. Therefore he is called 'Tathāgata'." Its meaning should be understood thus too. And this too is merely a beginning in the illumination of the Tathāgata's state of being a Tathāgata. But in every way, only a Tathāgata could describe the Tathāgata's state of being a Tathāgata. But since all Buddhas are perfectly equal even in the quality of being a Tathāgata, therefore he said "Tathāgatas" with reference to all of them.

"Worthy Ones" means the Tathāgata is a Worthy One because of being far from mental defilements, because of having destroyed the enemies and the spokes, because of being worthy of requisites and so on, and because of the absence of secrecy in evil-doing. For he stands very far away from all mental defilements, because of having abandoned the mental defilements together with their latent tendencies by the path - thus he is a Worthy One.

And those enemies that are mental defilements have been destroyed by him through the path - thus he is the Worthy One also because of having destroyed the enemies.

And that wheel of the round of rebirths whose hub is made of ignorance and craving for existence, whose rim is ageing and death of the volitional activities beginning with merit, which has been pierced through with the axle made of the origin of mental corruptions, which has been yoked to the chariot of the three existences, and which has been revolving since beginningless time - by him, at the seat of enlightenment, having established himself on the ground of morality with the feet of energy, having taken with the hand of faith the axe of knowledge that brings about the destruction of action, all the spokes have been destroyed - thus he is the Worthy One also because of having destroyed the spokes.

And because of being the foremost worthy of offerings, he deserves requisites such as robes and so on, and special veneration. And for that very reason, when the Tathāgata has arisen, whatever influential gods and humans there are, they do not make offerings elsewhere. For thus Brahmā Sahampati venerated the Tathāgata with a garland of jewels the size of Sineru, and according to their ability, other gods and humans such as Bimbisāra, the King of Kosala, and so on. Even with reference to the Blessed One who had attained final Nibbāna, having given up ninety-six ten million in wealth, the great King Asoka established eighty-four thousand monasteries throughout the entire Indian subcontinent - what then to say of other special venerations - thus he is the Worthy One also because of being worthy of requisites and so on.

And just as in the world some fools who fancy themselves wise do evil in secret out of fear of ill-repute, he never does so - thus he is the Worthy One also because of the absence of secrecy in evil-doing.

Thus in every way also -

But since all Buddhas are equal to one another also in the quality of arahantship, therefore with reference to all of them he said "of the Worthy Ones."

"Of the perfectly Self-awakened Ones" means because of having perfectly and by himself awakened to all phenomena, he is the perfectly Self-awakened One. For thus he is the perfectly Self-awakened One regarding all phenomena - awakened to the phenomena to be directly known as what should be directly known, to the phenomena to be fully understood as what should be fully understood, to the phenomena to be abandoned as what should be abandoned, to the phenomena to be realized as what should be realized, to the phenomena to be developed as what should be developed. Therefore he said -

Or alternatively, the eye is the truth of suffering, the former craving that gave rise to it by being its root cause is the truth of origin, the non-continuance of both is the truth of cessation, the practice of understanding cessation is the truth of the path - thus by the extraction of each single term also, he perfectly and by himself awakened to all phenomena. The same method applies to the ear, nose, tongue, body, and mind. And by this very method, the six sense bases beginning with visible form, the six classes of consciousness beginning with eye-consciousness, the six contacts beginning with eye-contact, the six feelings beginning with feeling born of eye-contact, the six perceptions beginning with perception of visible form, the six volitions beginning with volition regarding visible form, the six classes of craving beginning with craving for visible form, the six applied thoughts beginning with applied thought regarding visible form, the six sustained thoughts beginning with sustained thought regarding visible form, the five aggregates beginning with the aggregate of material form, the ten kasiṇas, the ten recollections, the ten perceptions by way of the perception of the bloated and so on, the thirty-two aspects beginning with head hairs, the twelve sense bases, the eighteen elements, the nine existences beginning with sensual existence, the four meditative absorptions beginning with the first, the four boundless states beginning with the development of friendliness, the four immaterial attainments, in reverse order ageing and death and so on, in forward order ignorance and so on - the factors of dependent origination should also be connected. Herein this is the single-term connection - Ageing and death is the truth of suffering, birth is the truth of origin, the escape from both is the truth of cessation, the practice of understanding cessation is the truth of the path - thus by the extraction of each single term, he perfectly and by himself awakened to, understood, and penetrated all phenomena. Or whatever there is that is to be guided by name, because of having perfectly and by himself awakened to all of it, by the power of the knowledge culminating in deliverance, he is the perfectly Self-awakened One. But its classification will become evident above. But since all Buddhas are equal to one another also in the quality of perfect Self-awakening, therefore with reference to all of them he said "of the perfectly Self-awakened Ones."

38. Now, in order to show each morality in the dyad of morality of purity with a limit and purity without a limit divided in five ways, he said beginning with "There is morality with a limit, there is morality without a limit." But in the other three kinds of morality, there is no such classification. Therein, "limited by material gain" means that whose breaking, whose limit, is by material gain - thus "limited by material gain." So too for the rest. But here "fame" means retinue. "Here" means in this world. "A certain one" means one person. "Because of material gain" means material gain itself is the cause - thus "cause of material gain"; therefore it is said "because of material gain." The ablative expression is in the causal sense. "On account of material gain, for the reason of material gain" is a synonym for that very thing. For it is called a "condition" because "dependent on the cause itself, this result comes"; and it is called a "reason" because "it makes the arising of the result happen."

"As undertaken" means whatever has been undertaken, taken up. "Transgresses" means conducts against the rules. "Such" means of such a nature; the intention is "of the kind stated." "Moral practices" means whether they be the morality of householders or the morality of those gone forth, those of which one is broken at the beginning or at the end, those are broken, like a cloth torn at the edge. Those of which one is broken in the middle, those are with holes, like a cloth pierced through in the middle. Those of which two or three are broken in succession, those are spotted, like a cow of one body colour among dark-red and so on, with a dissimilar colour of long, round, and other shapes arisen on the back or the belly. Those of which one here and one there are broken, those are blemished, like a cow variegated with drops of dissimilar colour here and there. Or, without distinction, all are broken, with holes, spotted, and blemished because of being damaged by the sevenfold bond of sexual intercourse and by evil qualities such as wrath and hostility. Those very ones are not liberating because of not freeing from the slavery of craving and not producing the state of freedom. They are not praised by the wise because of not being commended by the wise such as the Buddha and others. They are adhered to because of being grasped by craving and wrong view, or because of the possibility of anyone being able to reproach them saying "This is a fault in your morality." They are not conducive to concentration because they do not conduce to access concentration or absorption concentration, or alternatively to path concentration or fruition concentration. "Not conducive to concentration" is also a reading.

Some, however, explain the meaning thus: "Broken" means because of not being a support for wholesome mental states; "with holes" is likewise. "Spotted" means because of causing discolouration; "blemished" is likewise. "Not liberating" means because of having gone to the slavery of craving. "Not praised by the wise" means because of being blamed by the wholesome. "Adhered to" means because of being grasped by craving. "Not conducive to concentration" means because of being the ground for remorse - thus they explain the meaning.

"Not having freedom from remorse as their ground" means because of bringing about remorse, they do not become a support for freedom from remorse - this is the meaning. "Not having gladness as their ground" means they are not the ground for weak rapture born of freedom from remorse, because of not bringing about that. Thus the explanation in the remaining ones too should be made. "Not having joy as their ground" means they are not the ground for powerful rapture born of weak rapture. "Not having tranquillity as their ground" means they are not the ground for tranquillity of body and consciousness born of powerful rapture. "Not having happiness as their ground" means they are not the ground for bodily and mental happiness born of tranquillity. "Not having concentration as their ground" means they are not the ground for concentration born of happiness. "Not having knowledge and vision of things as they really are as their ground" means they are not the ground for knowledge and vision of things as they really are, which has concentration as its proximate cause.

In "not exclusively to disenchantment" and so on, having brought in only the negative particle "na," it should be construed with the remaining terms by the method beginning with "not to dispassion." In "not to dispassion" and so on, or the reading is with the negative particle. Therein, "exclusively to disenchantment" - the connection is: they do not lead to the purpose of becoming exclusively disenchanted with the round of rebirths. Thus in the remaining ones too it should be construed. "To dispassion" means for the purpose of becoming dispassionate towards the round of rebirths. "To cessation" means for the purpose of the cessation of the round of rebirths. "To peace" means for the purpose of the appeasement of the round of rebirths by way of the non-arising again of what has been ceased. "To direct knowledge" means for the purpose of directly knowing the round of rebirths. "To highest enlightenment" means for the purpose of awakening from the round of rebirths through the removal of the sleep of mental defilements. "To Nibbāna" means for the purpose of the deathless Nibbāna.

"To transgress a training rule as undertaken" means for the purpose of transgressing a training rule that has been undertaken. But here the accusative case was used by way of interchange of case-endings. "Does not even arouse a thought" was stated for the purpose of showing the exceedingly pure state of morality through the purity of the arising of consciousness; but morality is not broken by the mere arising of a thought. "How would he transgress" means for what purpose would he commit a transgression; he would indeed not commit a transgression - this is the meaning. "Unbroken" and so on should be understood by the method opposite to what was stated above. "Not broken" is also a reading. In "exclusively to disenchantment" and so on, it should be construed by the method beginning with "for the purpose of becoming exclusively disenchanted with the round of rebirths." But here, "to disenchantment" means insight. "To dispassion" means the path. "To cessation, to peace" means Nibbāna. "To direct knowledge, to enlightenment" means the path. "To Nibbāna" means Nibbāna itself. Insight is stated in one place, the path in two, and Nibbāna in three - the defining discussion should be understood in this way. But by way of exposition, all of these are indeed synonyms for the path as well as synonyms for Nibbāna.

39. Now, having shown the existing classification by way of limited and unlimited, again in order to show the classification of morality by way of phenomena, by way of birth, by way of condition, and by way of association, he said beginning with "What is morality?" Therein, "origination" (samuṭṭhāna) means "it originates (samuṭṭhāti) by this." This is a name for condition. "What is its origination?" is "what-origination" (kiṃsamuṭṭhāna). "The combination, the coming together of how many phenomena would there be?" is "how-many-phenomena-combination" (katidhammasamodhāna).

"Volition is morality" means the volition of one abstaining from killing living beings and so on, or of one fulfilling the duty practice. "The mental factor is morality" means the abstinence of one abstaining from killing living beings and so on. Furthermore, volition as morality is the volition of the seven courses of action of one abandoning killing living beings and so on. The mental factor as morality is the mental states of non-covetousness, non-anger, and right view stated by the method beginning with "having abandoned covetousness in the world, one dwells with a mind free from covetousness." "Restraint is morality": here restraint should be known as fivefold - Pātimokkha restraint, mindfulness restraint, knowledge restraint, patience restraint, and energy restraint. Therein, "one is endowed, fully endowed with this Pātimokkha restraint" - this is Pātimokkha restraint. "One guards the eye-faculty, one commits to restraint of the eye-faculty" - this is restraint by mindfulness.

This is restraint by knowledge. The using of requisites too is contained right here. But that which has come by the method beginning with "one is patient with cold and heat," this is called restraint by patience. And that which has come by the method beginning with "one does not accept an arisen sensual thought," this is called restraint by energy. Purification of livelihood too is contained right here. Thus this fivefold restraint, and whatever abstinence of sons of good family who fear evil from the subject matter encountered - all this should be known as the morality of restraint. "Non-transgression is morality" means the bodily and verbal non-transgression of one who has undertaken morality. This, for now, is the answer to the question "What is morality?"

In the answer to the question "How many kinds of morality are there?" - wholesome morality, unwholesome morality, indeterminate morality - here, because in the world the nature of those various beings is called morality, with reference to which they say "this one is of pleasure-loving nature, this one is of suffering nature, this one is of quarrelsome nature, this one is of adorning nature." Therefore, by that method, by way of extracting the meaning, even unwholesome morality has been called morality. But that, from the statement "wisdom in restraint after hearing," is not the morality intended here.

But because the associated consciousness is the origination of morality classified as volition and so on, therefore he said beginning with "wholesome morality has wholesome consciousness as its origination."

"Morality combined with restraint" means the aggregates associated with restraint. For they are called "combined with restraint" because they have come together with restraint, having become united. In the same way, morality combined with non-transgression should also be understood. "Morality combined with volition arisen in such a state" means the aggregates associated with volition arisen in the state of restraint and in the state of non-transgression. And because in all three of these the mental states associated with them are intended, therefore, since mental factors too are included by the combination with volition, it should be understood that morality combined with mental factors is not set forth separately. Above, mental states such as volition and so on were called "morality." It should be understood that this triad was stated for the purpose of showing that not only are those alone morality, but the mental states associated with them are also indeed morality.

40. Now, because volition and mental factors are only restraint and non-transgression, not separate, therefore, applying them in the common order of restraint and non-transgression up to the path of arahantship, he said beginning with "killing living beings is morality in the sense of restraint, morality in the sense of non-transgression." For since abstention from killing living beings and so on restrain their respective opposites and do not transgress them, therefore, because of restraining and because of non-transgressing, it is called morality in the sense of restraint and morality in the sense of non-transgression. Therein, "killing living beings in the sense of restraint" means morality in the sense of closing off killing living beings. What is that? Abstention from killing living beings. And since that, by restraining it, does not transgress it, it is morality in the sense of non-transgression. In the same way, abstention from taking what is not given and so on should be applied up to non-covetousness, non-anger, and right view.

Now, regarding "killing living beings" and so on, among the ten unwholesome courses of action, the striking down of a living being is the killing of living beings. It means the murder of a living being, the slaughter of a living being. "Living being" here means, in conventional terms, a being; in the ultimate sense, the life faculty. The killing of living beings is the murderous volition, in one who perceives a living being as a living being, that arises through an effort to cut off the life faculty, occurring through one or another of the doors of body and speech. That, among living beings devoid of virtues such as animals and so on, is of little fault in the case of a small living being, and of great fault in the case of a large-bodied one. Why? Because of the greatness of the effort involved. Even when the effort is equal, because of the greatness of the object. Among those endowed with virtues, such as human beings and so on, it is of little fault in the case of a living being of few virtues, and of great fault in the case of one of great virtues. But when body and virtues are equal, it should be understood as of little fault when the mental defilements and the effort are mild, and of great fault when they are intense. There are five requisite factors of it - a living being, the perception of it as a living being, a murderous mind, the effort, and death thereby.

The taking of what is not given is taking what is not given; it means appropriating what belongs to another, theft, robbery. Therein, "not given" means belonging to another, where another, exercising ownership as he wishes, is not deserving of punishment and is blameless. In the case of one who perceives as belonging to another that which belongs to another, the volition of theft, aroused by the effort of taking it, occurring through one or another of the doors of body and speech, is taking what is not given. That is of little blame when the property of another is inferior, and of great blame when it is superior. Why? Because of the superiority of the object. When the objects are equal, it is of great blame in respect of the property belonging to those of superior virtue; with reference to each one of superior virtue, it is of little blame in respect of the property belonging to one of inferior virtue in each case. There are five requisite factors of it - belonging to another, perception of it as belonging to another, intention to steal, effort, and carrying away by that means.

"In sensual pleasures" means in sexual conduct. "Misconduct" means utterly blameworthy, low conduct. But by characteristic, sexual misconduct is the volition that transgresses an improper object, occurring through the body-door with the intention of sexual intercourse.

Therein, an improper object for men, to begin with, is: protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, with protection, under penalty - these are the ten beginning with protected by the mother; bought with money, kept for passion, kept woman, one who receives clothes, one who provides water, one who takes off the pad, a slave wife, a worker wife, flag-brought, wife for the moment - these ten beginning with bought with money make twenty women. But for women, other men are the improper object of the twelve women: the two with protection and under penalty, and the ten beginning with bought with money. This is called the improper object.

And this misconduct is of little fault when the improper object is devoid of virtues such as morality and so on, and of great fault when endowed with virtues such as morality and so on. There are four requisite factors of it - an improper object, the intention for intercourse with that one, the effort of intercourse, and the endurance of the practice of the path by a non-path.

"Falsely" means the verbal action or bodily action that destroys the welfare of one with the intention to deceive. With the intention to deceive, the volition that gives rise to the bodily and verbal action of deceiving another is false speech. Another method - "falsely" means a subject matter that is not factual, that is untrue. "Speech" means the communicating of that as factual, as true. But by characteristic, false speech is the volition that gives rise to the intimation as true, of one who wishes to communicate to another an untrue subject matter as true. That is of little fault when the welfare it destroys is small, and of great fault when it is great. Furthermore, for householders, that which occurs by the method beginning with "it does not exist" through unwillingness to give what is one's own property is of little fault; that which is spoken for the purpose of destroying welfare after having become a witness is of great fault. For those gone forth, having obtained even a little oil or ghee, that which occurs by the method of exaggeration with the intention of amusement, such as "today in the village oil flows like a river, methinks," is of little fault; but for those who speak by the method beginning with claiming to have seen what has not been seen, it is of great fault. There are four requisite factors of it - an untrue subject matter, a mind intent on deceiving, the appropriate effort, and the other's cognition of that meaning.

The speech by which, to the one to whom he speaks that speech, he creates in that person's heart a sense of one's own dearness and a sense of the other's emptiness - that is divisive speech. But that by which one makes both oneself and another harsh, speech which is itself harsh, neither pleasant to the ear nor pleasant to the heart - this is harsh speech. That by which one prattles frivolously what is pointless - that is idle chatter. The volition that is their root also obtains the designation of divisive speech and so on. And it is that very volition which is intended here.

Therein, the volition of one with a defiled mind, which is instigated by bodily and verbal action, for the purpose of dividing others or for the desire to be dear to oneself, is divisive speech. That is of little fault due to the lesser virtue of the one whose division it causes, and of great fault due to the great virtue of that one. There are four requisite factors of it - another person to be divided; either the aim of division, thinking "thus they will become separated"; or the desire to be dear, thinking "thus I shall become dear, trustworthy"; the corresponding effort; and the other's cognition of that meaning. But when the others are not divided, there is no completion of the course of action; it is completed only when they are divided.

The volition that is exclusively harsh, instigated by bodily and verbal action that wounds the vital spots of another, is harsh speech. But even an action that wounds the vital spots, due to the gentleness of mind, is not harsh speech. For parents sometimes say to their little children thus "May thieves cut you to pieces!" Yet they do not wish even a waterlily petal to fall upon them. And teachers and preceptors sometimes say to their dependants thus "Why are these shameless ones without moral fear? Expel them!" Yet they wish for them the achievement of scriptural learning and realisation. And just as due to the gentleness of mind it is not harsh speech, so too due to the gentleness of words it is not non-harsh speech. For indeed, for one who wishes to have someone killed, the words "Make this one lie down comfortably" are not non-harsh speech; rather, due to the harshness of mind, that is indeed harsh speech. That, with reference to whomever it is directed, is of little fault due to the lesser virtue of that one, and of great fault due to the great virtue of that one. There are three requisite factors of it - another person to be reviled, an angered mind, and the reviling.

Idle chatter is the unwholesome volition that conveys what is unbeneficial, originating from bodily and verbal action. That is of little fault when the practice is slight, and of great fault when the practice is great. There are two requisite factors of it - the inclination towards pointless talk such as the Bhārata war, the abduction of Sītā, and so on; and the speaking of such talk. But when others do not take up that talk, there is no completion of the course of action; it is completed only when the idle chatter is taken up by another.

"It covets" - thus covetousness; the meaning is that it proceeds by being directed towards another's goods and by inclination towards that. That has the characteristic of coveting another's goods thus: "Oh, indeed, may this be mine!" It is of little fault and of great fault, like taking what is not given. There are two requisite factors of it - another's goods, and the diverting to oneself. For even when greed has arisen with another's goods as its object, there is not yet a completion of the course of action, as long as one does not divert it to oneself thus: "Oh, indeed, may this be mine!"

"It destroys welfare and happiness" - thus anger. That has the characteristic of mental corruption for the destruction of another; it is of little fault and of great fault, like harsh speech. There are two requisite factors of it - another being, and the thought of his destruction. For even when wrath has arisen with another being as its object, there is not yet a completion of the course of action, as long as one does not think of his destruction thus: "Oh, may this one be annihilated, may he perish!"

"One sees wrongly through the absence of grasping things as they really are" - thus wrong view. That has the characteristic of distorted seeing, by the method beginning with "there is not what is given." It is of little fault and of great fault, like idle chatter. Furthermore, the undetermined is of little fault, the determined is of great fault. There are two requisite factors of it - the distortion of the manner in which the subject matter is grasped, and its presenting itself in that very way in which one grasps it. Therein, the completion of the course of action occurs only with the nihilist view, the non-causality view, and the non-action view, not with other views.

But the judgment of these ten unwholesome courses of action should be known in five ways: by way of mental states, by way of portions, by way of object, by way of feeling, and by way of root.

Therein, "by way of mental states" means among these, in succession, seven are of the nature of volition only; the three beginning with covetousness are associated with volition.

As regards portion: the seven in succession, and wrong view - these eight are only courses of action, not roots. Covetousness and anger are both courses of action and roots. For covetousness, having reached the root, is greed, an unwholesome root; anger is hate, an unwholesome root.

As regards object: killing living beings, because it has the life faculty as object, has activities as object. Taking what is not given has either a being as object or activities as object. Sexual misconduct, by way of tangible object, has activities as object; some say it has a being as object. Lying has either a being as object or activities as object. Likewise divisive speech. Harsh speech has only a being as object. Idle chatter, by way of what is seen, heard, sensed, and cognised, has either a being as object or activities as object. Likewise covetousness. Anger has only a being as object. Wrong view, by way of phenomena of the three planes, has only activities as object.

As regards feeling: killing living beings has unpleasant feeling. For although indeed kings, having seen a thief, even while laughing say "Go, fellow, kill him," the decisive volition of theirs is only associated with unpleasant feeling. Taking what is not given has three feelings. For when one who is delighted and pleased takes it, having seen another's goods, there is pleasant feeling; when one who is frightened and trembling takes it, there is unpleasant feeling; likewise for one who reviews the resultant outflow fruits. But when one who is established in a state of neutrality at the time of taking takes it, there is neither-unpleasant-nor-pleasant feeling. Sexual misconduct has two feelings, by way of pleasant and neutral; but in the decisive consciousness, neutral feeling does not occur. Lying has three feelings by the very method stated for taking what is not given; likewise divisive speech. Harsh speech has unpleasant feeling. Idle chatter has three feelings. For when others are giving applause, waving cloths and so on, for one who is delighted and pleased, at the time of telling the Abduction of Sītā, the War of the Bhāratas, and so on, it has pleasant feeling; when one person who was previously given wages comes afterwards and when told "Tell it from the beginning," for one distressed thinking "Shall I be able to tell the miscellaneous talk completely and in proper sequence or not?" at the time of telling, it has unpleasant feeling; for one who is neutral while telling, it has neither-unpleasant-nor-pleasant feeling. Covetousness has two feelings, by way of pleasant and neutral; likewise wrong view. Anger has unpleasant feeling.

As regards root: killing living beings has two roots, by way of hate and delusion; taking what is not given, by way of hate and delusion or by way of greed and delusion; sexual misconduct, by way of greed and delusion; lying, by way of hate and delusion or by way of greed and delusion. Likewise divisive speech and idle chatter. Harsh speech, by way of hate and delusion; covetousness has one root, by way of delusion; likewise anger. Wrong view has two roots, by way of greed and delusion.

The treatise on the unwholesome courses of action is finished.

But the abstinences from killing living beings and so on, and non-covetousness, non-anger, and right view - these are called the ten wholesome courses of action. They abstain from killing living beings and so on by means of this, or it itself abstains, or it is merely the act of abstaining - thus abstinence. That abstinence associated with wholesome consciousness of one abstaining from killing living beings and so on, that, by division, is threefold: abstinence by encountering the occasion, abstinence by undertaking, and abstinence by eradication. Therein, for those who have not undertaken the training rules, having reviewed one's own birth, age, great learning and so on, thinking "It is inappropriate for us to do such evil," the abstinence that arises in those who do not transgress the subject matter encountered is called abstinence by encountering the occasion. But for those who have undertaken the training rules, the abstinence that arises in those who do not transgress the case, having given up even their own life both in the undertaking of the training rules and beyond that, is called abstinence by undertaking. But the abstinence associated with the noble path is called abstinence by eradication, from the arising of which onwards not even the thought "we shall kill a living being" and so on arises for noble persons.

Now, just as with the unwholesome courses of action, so too the judgment of these wholesome courses of action should be known in five ways: by way of mental states, by way of portions, by way of object, by way of feeling, and by way of root.

Therein, "by way of mental states" means among these too, in succession, seven are applicable as volitions and also as abstinences; the last three are only associated with volition.

"As regards portion" means in succession the seven are only courses of action, not roots; the last three are both courses of action and roots. For non-covetousness, having reached the root, is non-greed as a wholesome root; non-anger is non-hate as a wholesome root; right view is non-delusion as a wholesome root.

"As regards object" means the very objects of killing living beings and so on are the objects of these. For abstention exists only in relation to what is to be transgressed. But just as the noble path, having Nibbāna as its object, abandons the mental defilements, so these courses of action, though devoid of the life faculty and so on as objects, abandon the immoralities of killing living beings and so on.

"As regards feeling" means all are either of pleasant feeling or of neutral feeling. For having reached the wholesome, there is no such thing as unpleasant feeling.

"As regards root" means in succession, for one abstaining with consciousness associated with knowledge, the seven have three roots by way of non-greed, non-hate, and non-delusion. For one abstaining with consciousness dissociated from knowledge, they have two roots by way of non-greed and non-hate. Non-covetousness, for one abstaining with consciousness associated with knowledge, has two roots by way of non-hate and non-delusion. For one abstaining with consciousness dissociated from knowledge, it has one root by way of non-hate. But non-greed does not become a root of itself by itself. The same method applies to non-anger too. Right view has only two roots by way of non-greed and non-hate.

The treatise on the wholesome courses of action is finished.

41. Having thus shown morality by way of the ten wholesome courses of action, now in order to show it by way of thirty-seven phenomena beginning with renunciation and ending with the path of arahantship, he said beginning with "Through renunciation, sensual desire is morality in the sense of restraint, morality in the sense of non-transgression." Therein, because through renunciation one exercises restraint over sensual desire and does not transgress, therefore the intention is that renunciation is morality. Or the instrumental expression is used in the individual sense; the meaning is "renunciation." The same method applies in the remaining ones. In the Pāḷi, however, having shown renunciation and non-anger, because the method has been stated below, having abridged the remainder, at the end only the path of arahantship was shown.

Having thus shown morality by way of restraint and non-transgression, now in order to show the classification of those very two, he said beginning with "the five kinds of morality - abandoning of killing living beings is morality." And here the explanation should be made thus: abandoning of killing living beings is morality, abstention from killing living beings is morality, the volition opposed to killing living beings is morality, restraint of killing living beings is morality, non-transgression of killing living beings is morality. And "abandoning" - there is no such phenomenon as abandoning apart from the mere non-arising of killing living beings and so on of the aforementioned kind. But because each respective abandoning is a receptacle in the sense of being a support for each respective wholesome mental state, and a combination by way of not making the scattered intrinsic nature, therefore it is called morality in the meaning of composing, reckoned as receptacle and combination, as stated before. The other four phenomena are stated with reference to the nature of the occurrence of consciousness, by way of abstention from this and that, by way of restraint of this and that, by way of volition associated with both of those, and by way of non-transgression of one who does not transgress this and that.

Or, abandoning too exists as a phenomenon indeed. How? The opponent of killing living beings and so on is abandoned by this, or it abandons that opponent - thus it is abandoning. What is that? All wholesome aggregates too. But other teachers say "Even in renunciation and so on, taking merely the expression 'abstention is morality,' there is indeed a thing called abstinence that is certainly and invariably present in all wholesome states." It is not so here. Thus, having distinguished by these five terms beginning with abandoning, among the pair of limited and unlimited morality, only unlimited morality is stated. Therefore indeed such moral practices lead to freedom from remorse of consciousness, etc. one trains by realizing what should be realized - thus it is said.

Therein, "they lead to freedom from remorse" means they lead to the purpose of freedom from remorse, from the statements "restraint is for the purpose of freedom from remorse" and "wholesome moral practices, Ānanda, have freedom from remorse as their purpose, freedom from remorse as their benefit." They lead to gladness, from the statements "freedom from remorse is for the purpose of gladness" and "for one wisely attending, gladness arises." They lead to rapture, from the statements "gladness is for the purpose of rapture" and "in one who is gladdened, rapture arises." They lead to tranquillity, from the statements "rapture is for the purpose of tranquillity" and "when the mind is filled with rapture, the body becomes calm." They lead to pleasure, from the statements "tranquillity is for the purpose of happiness" and "one whose body is calm feels happiness." For mental happiness is called pleasure. "To practice" means intensive practice is practice. Practice of what? Since happiness has been stated by the immediately preceding word "pleasure," happiness is established. And from the statement "the mind of one who is happy becomes concentrated," by that happiness, concentration is established. Thus it is the practice of concentration that is established. They lead to the practice of that concentration; the meaning is they lead to the state of being well-practised and powerful. "To development" means for the growth of that very concentration. "To making much of it" means for the repeated performance of that very concentration. By being the root cause of the occurrence beginning with freedom from remorse, they lead to adornment through the accomplishment of the adornment of the faith faculty and so on of concentration. They lead to requisites through the accomplishment of the materials for concentration beginning with freedom from remorse. For here, in such passages as "Whatever requisites for life should be obtained by one gone forth," the word "requisite" has the meaning of materials. But in such passages as "The chariot has morality as its accessory, meditative absorption as its axle, energy as its wheels," it has the meaning of adornment. In such passages as "It is well equipped with seven city accessories," it has the meaning of retinue. But here, because adornment and retinue have come separately, it is said to have the meaning of materials. And the meaning of materials is the meaning of condition. By being the very root cause, they lead to retinue through the accomplishment of the achievement of contact and other phenomena associated with concentration. They lead to fulfilment because of accomplishing the state of completeness through bringing concentration to the state of being the proximate cause for insight and through bringing it to the state of mastery.

Having thus shown concentration complete in every respect with morality as its decisive support, now, from the statement "when the mind is concentrated, one knows and sees as it really is; knowing and seeing as it really is, one becomes disenchanted; being disenchanted, one becomes dispassionate; through dispassion, one becomes liberated," showing knowledge and vision of things as they really are and so on, which have morality as their root and concentration as their proximate cause, he said beginning with "exclusively to disenchantment." For when disenchantment has been shown, the knowledge and vision of things as they really are, which is the proximate cause of that, has been shown as well. For when that is not accomplished, disenchantment is not accomplished. Those, however, are of already stated meaning. But here, knowledge and vision of things as they really are is the discernment of mentality-materiality together with its conditions.

Having thus shown the purpose of morality with the deathless, great Nibbāna as its final goal, now, wishing to show the nature of that morality as the training in higher morality and the trainings in higher consciousness and higher wisdom rooted in it, he said beginning with "the purity of restraint of such moral practices is higher morality." Therein, restraint itself as purity is the purity of restraint. The purity of restraint of such moral practices that are without limit and dependent on the end of the round of rebirths is called "higher morality" because, being dependent on the end of the round of rebirths, it is morality superior to the remaining morality. "Consciousness established in the purity of restraint" means consciousness established in such purity of morality and restraint, because it well brings about freedom from remorse and so on, does not go to distraction; the meaning is that it becomes established in concentration. Non-distraction itself as purity is the purity of non-distraction. That concentration, devoid of all stains and conducive to penetration, is called "higher consciousness" because of being superior to the remaining concentration. For here, under the heading of "mind," concentration is indicated. "One rightly sees the purity of restraint" means one rightly sees the pure morality and restraint by way of full understanding as the known and by way of full understanding as judgement; just so, one rightly sees the pure concentration termed the purity of non-distraction. And for one thus seeing, the purity termed seeing is the purity of seeing. That itself is called "higher wisdom" because of being superior to the remaining wisdom. "Whatever therein" means whatever therein among restraint, non-distraction, and seeing. "The meaning of restraint" means the state of restraint. Just so, the meaning of non-distraction and the meaning of seeing should also be understood. Higher morality itself as training is the training in higher morality. Thus the others too should be understood.

Having thus shown the three trainings, now in order to show the order of their fulfilment, he said beginning with "these three trainings - one trains by attending to them." Its meaning is - One who attends in order to fulfil each one individually is called one who trains; having attended, one who knows "this is such and such a training" is also called one who trains; having known, one who sees again and again is also called one who trains; having seen, one who reviews what has been seen is also called one who trains; having reviewed, one who makes the mind unshakeable right there and establishes it is also called one who trains; one who performs their respective functions through faith, energy, mindfulness, concentration, and wisdom associated with each respective training is also called one who trains; even at the time of directly knowing what should be directly known and so on, one performing each respective function trains in the three trainings as well. Again, "five kinds of morality" and so on are of already stated meaning. But in the passage beginning with "by the path of arahantship, of all mental defilements," those terms are fitting indeed because for Worthy Ones there is well the absence of remorse and so on and the presence of practice and so on. But the terms beginning with "exclusively to disenchantment" should be connected only at the moment of the path, just like the establishments of mindfulness and right strivings.

42. "One rightly sees the purity of restraint, one rightly sees the purity of non-distraction" - but this pair of statements should be construed by way of insight for the purpose of fruition attainment; the second statement, however, is also fitting by way of insight for the purpose of the attainment of cessation. In the five statements beginning with "one trains by attending to them," it should be understood that even though there is nothing to be trained in for the Worthy One, "one trains" is said because of the intrinsic nature of the aggregate of morality and so on of one beyond training. But "one trains by resolving through faith" and so on are said with reference to the path moment only. The other statements too, spoken by way of access, absorption, insight and the path, should be construed as appropriate.

The explanation of the analytic explanation of the knowledge born of morality is finished.

3.

Commentary on the Analytic Explanation of the Knowledge Born of the Development of Concentration

43. In the description of knowledge based on the development of concentration, to begin with, showing the classification of concentration from the set of one up to the set of ten, he said beginning with "one concentration." Therein, "unified focus of mind" means: because of the absence of distraction to various objects, one object is the highest, the best - thus "fully focused" (ekagga); the state of being fully focused is unified focus (ekaggatā). But that unified focus belongs to consciousness, not to a being - for the purpose of showing this, "of consciousness" was said. In the dyad, "mundane" means: "world" is called the round of rebirths in the sense of crumbling and disintegrating; because of being included in that, engaged in the world - thus mundane. "Supramundane" means: "crossed over" means higher; because of not being included in the world, higher than the world - thus supramundane. In the triad, "with applied thought and that with sustained thought" - thus "with applied and sustained thought." Similarly, "without applied and sustained thought." Among applied and sustained thought, sustained thought alone is the limit, the measure for this - thus "sustained thought only"; the meaning is that beyond sustained thought, it does not go to association with applied thought. "Without applied thought and that with sustained thought only" - thus "without applied but with sustained thought only." Some also read all three making a separation. The tetrad and pentad have the meaning already stated. In the hexad, because it arises again and again, mindfulness itself is recollection; or because it occurs only in the place where it should occur, it is mindfulness suitable for a son of good family who has gone forth out of faith - thus too it is recollection; recollection arisen referring to the Buddha is recollection of Buddha's qualities. This is a designation for mindfulness having as its object the qualities of the Buddha beginning with Worthy One. By means of that recollection of Buddha's qualities, because unified focus of mind itself is the opposite of distraction reckoned as restlessness, it is not distraction - thus non-distraction. Recollection arisen referring to the Teaching is recollection of the Teaching. This is a designation for mindfulness having as its object the qualities of the Teaching beginning with well-proclaimed. Recollection arisen referring to the Community is recollection of the Community's qualities. This is a designation for mindfulness having as its object the qualities of the Community beginning with practising well. Recollection arisen referring to morality is recollection of morality. This is a designation for mindfulness having as its object the qualities of one's own morality beginning with unbrokenness. Recollection arisen referring to generosity is recollection of generosity. This is a designation for mindfulness having as its object the qualities of one's own generosity beginning with open-handedness. Recollection arisen referring to the deities is recollection of the deities. This is a designation for mindfulness having as its object one's own qualities beginning with faith, having placed the deities in the position of witnesses.

In the heptad, "skilfulness in concentration" means: skilfulness in regard to concentration of many kinds by way of the classification beginning with one kind, knowing "this is concentration of such a kind, this is concentration of such a kind." This is a designation for wisdom that defines concentration. Skilfulness in the method of producing concentration is also skilfulness in concentration.

"Skilfulness in entering a meditative attainment of concentration" means skilfulness in entering into the concentration that has been produced. By this, mastery in entering is stated.

"Skilfulness in the duration of concentration" means skilfulness in maintaining the attained concentration by way of continuity according to liking. By this, mastery of determination is stated. Or, for one who, by grasping the sign, again produces those aspects, only mere absorption succeeds, not long duration. Long duration, however, comes about through the thorough purification of states that are obstacles to concentration. For whatever monk, not having well suppressed sensual desire by means of reviewing the danger in sensual pleasures and so on, not having well calmed bodily inertia by means of tranquillity of the mental body, not having well dispelled sloth and torpor by means of attention to the element of instigation of energy and so on, not having well uprooted restlessness and remorse by means of attention to the sign of serenity meditation and so on, not having well purified other states that are obstacles to concentration, attains meditative absorption - he, like a wasp that has entered an unpurified dwelling place, and like a king that has entered an impure pleasure grove, quickly departs. But whoever, having well purified the states that are obstacles to concentration, attains meditative absorption - he, like a wasp that has entered a well-purified dwelling place, and like a king that has entered a completely pure pleasure grove, remains within the attainment itself even for the whole daytime. Therefore the ancients said:

Therefore, because it was said "one who desires long duration should purify the obstructing states and then attain meditative absorption," having accomplished that method, skilfulness in making concentration last long is what is stated.

"Skilfulness in emergence from concentration" means skilfulness in emergence from concentration by emerging at the very time that was determined from the concentration that has been proceeding by way of continuity according to liking. It should be understood that the genitive case is used in the sense of separation, as in "from whom a person would learn the Teaching" and so on. By this, mastery of emergence is stated.

"Skilfulness in the pliancy of concentration" means pliancy is the state of not being sick, the state of being healthy. For one who is sick is called "unwell." In the Vinaya too it is said "I am not, venerable sir, unwell." Skilfulness in making concentration healthy through the absence of the evil spheres of desire that are adverse to the attainment of meditative absorption, as stated in the Anaṅgaṇa Sutta and the Vattha Sutta, and through the departure of the mental impurities of consciousness beginning with covetousness - this is the skilfulness in the pliancy of concentration; it is stated as skilfulness in the state of being free from the sickness of mental defilements. Or, pliancy means wieldiness, because the word "kalla" is a synonym for wieldiness. For it has been said "Whatever is the unwieldiness of consciousness, the unfitness for work," and also "pliant mind, tender mind, mind free from hindrances." Here the word "kalla" has the meaning of wieldy. Therefore, by the taming of the mind through these fourteen modes - forward order of kasiṇas, reverse order of kasiṇas, forward and reverse order of kasiṇas, forward order of meditative absorptions, reverse order of meditative absorptions, forward and reverse order of meditative absorptions, skipping of meditative absorptions, skipping of kasiṇas, skipping of both meditative absorptions and kasiṇas, transference of factors, transference of objects, transference of both factors and objects, defining of factors, and defining of objects - or together with defining of both factors and objects, through fifteen modes, the state of being skilled in making concentration wieldy is what is stated.

"Skilfulness in the resort of concentration" means skilfulness regarding those objects, in the resorts of concentration such as kasiṇas and other objects, by means of adverting according to liking through the wish to attain this and that meditative absorption regarding those objects. By this, mastery of adverting by means of kasiṇa-adverting is stated. Or, skilfulness in the resorts of concentration by means of pervading the kasiṇa in each and every region, and by means of the long duration of the kasiṇa thus pervaded.

"Skilfulness in the resolution of concentration" means skilfulness in directing and inclining, by the method of unity, the lower and lower concentration towards the state of the higher and higher concentration. For one directs the access meditative absorption, over which mastery has been attained, towards the first meditative absorption or towards insight; thus the first meditative absorption and so on towards the second meditative absorption and so on or towards insight; the fourth meditative absorption towards the immaterial attainment or towards direct knowledge or towards insight; the plane of infinite space and so on towards the plane of infinite consciousness and so on or towards insight - thus the skilfulness in the resolution of concentration here and there. But since skilfulness is wisdom, and that is not concentration, it should be understood that the sevenfold concentration is stated by means of the wisdom that guides concentration.

Some teachers, however, explain: "Skilfulness in concentration means skilfulness in that attention by which the mind is not distracted. Skilfulness in entering a meditative attainment means skilfulness in that attention by which the jhāna factors become manifest for one entering the attainment. Skilfulness in duration means skilfulness in that attention by which the applied concentration is not distracted. Skilfulness in emergence means one knows emergence from the mental hindrances in the first meditative absorption, one knows emergence from factors in the three meditative absorptions, one knows emergence from the object in the immaterial attainments, one knows emergence from distraction in excessive domains, and one knows emergence at one's own wish at the time of the limit and at the time when what needs to be done is concluded. Skilfulness in pliancy means one knows that the pliancy of concentration comes about through comfort of mind, comfort of body, comfort of food, comfort of lodging, and comfort of persons. Skilfulness in resort means one knows how to delimit the object, one knows how to pervade the directions, one knows how to increase it. Skilfulness in resolution means one directs and inclines the mind here and there by right attention; having attained mastery in access, one directs it towards the first meditative absorption; thus one directs it towards the higher and higher meditative absorptions, towards the direct knowledges, towards the immaterial attainments, and towards the insights. Thus there is skilfulness in resolution here and there" - thus they explain the meaning of these terms.

The group of eight has the meaning already stated. In the nonad, "fine-material-sphere" means "What phenomena are of the fine-material-sphere? It is included among the fine-material-sphere phenomena stated by the method beginning with "from below, making the Brahmā's retinue the limit, from above, including the Akaniṭṭha gods." Herein this is the meaning of the word - The materiality termed the aggregate of matter frequents here, not sensuality - thus it is "fine-material-sphere." For the aggregate of matter too is called "materiality" as in such passages as "the aggregate of matter is materiality" and so on. That, however, is a region of sixteen kinds by way of the Brahmā's retinue, the Brahmā's ministers, the Great Brahmās, the gods of limited radiance, the gods of immeasurable radiance, the radiant gods, the gods of limited glory, the gods of immeasurable glory, the gods of refulgent glory, the non-percipient beings, the gods of great fruit, the Avihā gods, the Ātappa gods, the Sudassā gods, the Sudassī gods, and the Akaniṭṭha gods. That region termed "fine-material-sphere," by eliding the further term, is called "fine-material," and it frequents in that fine-materiality - thus it is "fine-material-sphere." Or fine-material existence is "fine-materiality"; it frequents in that - thus it is "fine-material-sphere." Although indeed this concentration frequents even in sensual existence, yet just as an elephant that has obtained the name "experienced in battle" because of frequenting in battle is called "experienced in battle" even when roaming in a city, and land-dwelling and water-dwelling creatures, even when standing not on land and not in water, are called "land-dwellers" and "water-dwellers," so too this, even though frequenting elsewhere, is called "fine-material-sphere." Furthermore, it is also "fine-material-sphere" because it causes conception to frequent in what is termed fine-material existence. "Low" means inferior. Existing in the middle between the inferior and the highest is "middling." "Majjhima" is also a reading; the meaning is the same. "Superior" means led to the state of pre-eminence; the meaning is the highest. These, however, should be understood by way of accumulation. For one in whom, at the moment of accumulation, desire is inferior, or energy, or consciousness, or investigation - that is called inferior. For one in whom those mental states are middling, that is middling. For one in whom they are superior, that is superior. Or merely produced is inferior, not excessively well developed is middling, excessively well developed and having attained mastery is superior. The immaterial-sphere should be understood in accordance with the method stated for the fine-material-sphere.

In "emptiness concentration" and so on, for one seeing with insight by the order of insight "all activities are impermanent, suffering, non-self," when emergence to the path has arisen through the observation of non-self, since that insight operated as empty regarding activities devoid of self, therefore it is called emptiness. The noble path concentration accomplished by that is called emptiness concentration; the meaning is concentration that has proceeded by way of emptiness. For it proceeds by the mode of operation of insight. When emergence to the path has arisen through the observation of impermanence, since that insight operated by way of being the opposite of the sign of permanence, therefore it is called signless. The noble path concentration accomplished by that is called signless concentration; the meaning is concentration devoid of the sign of permanence. For it proceeds by the mode of operation of insight. When emergence to the path has arisen through the observation of suffering, since that insight operated by way of being the opposite of aspiration, therefore it is called desireless. The noble path concentration accomplished by that is called desireless concentration; the meaning is concentration devoid of aspiration. For it proceeds by the mode of operation of insight. It should be understood that the three fruition concentrations of the same kind are also included by these very three concentrations. But because of the sublimity of supramundane concentrations, the classification into inferior and so on is not extracted.

In the group of ten, regarding "by means of the perception of the bloated" and so on: like bellows inflated by air, after the exhaustion of life, through the state of swollenness that has arisen in due order, because of being bloated it is "bloated"; bloated itself is "uddhumātaka"; or, because of repulsiveness, what is contemptible as bloated is "uddhumātaka." This is a designation for a corpse-body of such a kind. "Discoloured" is said to mean of changed colour; discoloured itself is "vinīlaka"; or, because of repulsiveness, what is contemptible as discoloured is "vinīlaka." This is a designation for a corpse-body as if wrapped in a blue cloth, with red colour in the places where flesh is abundant, white colour in the places where pus has accumulated, and for the most part blue colour in the blue places. Pus oozing from the broken places is "festering"; festering itself is "vipubbaka"; or, because of repulsiveness, what is contemptible as festering is "vipubbaka." This is a designation for a corpse-body of such a kind. "Cut up" is said to mean separated by cutting in two; cut up itself is "vicchiddaka"; or, because of repulsiveness, what is contemptible as cut up is "vicchiddaka." This is a designation for a corpse-body cut in the middle. Eaten from here and there in various ways by dogs, jackals and so on is "gnawed"; though it should be said "vikhāyita," it is stated as "vikkhāyita." Gnawed itself is "vikkhāyitaka"; or, because of repulsiveness, what is contemptible as gnawed is "vikkhāyitaka." This is a designation for a corpse-body of such a kind. Variously thrown is "scattered"; scattered itself is "vikkhittaka"; or, because of repulsiveness, what is contemptible as scattered is "vikkhittaka." This is a designation for a corpse-body thrown here and there, with the hand in one place, the foot in another, and the head in another. "Hacked and scattered" means it is hacked and it is scattered in the former method. This is a designation for a corpse-body that has been struck with a knife on the limbs and minor limbs in the shape of crow's feet and scattered in the aforesaid method. "Lohitaka" means it scatters and disperses blood, which trickles from here and there. This is a designation for a corpse-body smeared with trickling blood. "Puḷavā" are called worms; "puḷavaka" means it is strewn with worms. This is a designation for a corpse-body full of worms. Bone itself is "aṭṭhika"; or, because of repulsiveness, what is contemptible as bone is "aṭṭhika." This is a designation for both a chain of bones and a single bone. And these names themselves apply also to the signs arisen in dependence on the bloated and so on, and also to the meditative absorptions attained in those signs. But here, the perception arisen by way of absorption, which apprehends the aspect of repulsiveness in the sign of the bloated, is the perception of the bloated; by means of that perception of the bloated is "by means of the perception of the bloated." The same method applies in the remaining ones too. "Fifty-five concentrations" means they are stated by way of ones and so on.

44. Having thus shown the classification of concentration by way of ones and so on, now wishing to show concentration by yet another method of exposition, having shown the beginning of another method of exposition with "but further," he stated the passage beginning with "twenty-five." Therein, "meanings of concentration as concentration" means the intrinsic natures of concentration in the state of being concentration; by which intrinsic natures that concentration exists, those are called the meanings therein. "Concentration in the meaning of discernment" means because of being discerned by the faculties beginning with faith, therefore concentration is of a discerned intrinsic nature. And those very faculties are mutual retinues of one another, and they are complete through the fulfilment of development. Therefore concentration is in the meaning of retinue and in the meaning of fulfilment. Of those very same, by considering a single object by means of concentration, it is in the meaning of full focus; by considering the absence of distraction to various objects, it is in the meaning of non-distraction. Because the supramundane is attainable only through great exertion of the power of energy, and because of the absence of dispersal by way of decline of the supramundane path alone, the meanings of exertion and non-dispersal taken below are not taken here - this should be understood. Concentration is in the meaning of undisturbedness through the absence of the murkiness of mental defilements. Concentration is in the meaning of immobility because of being unshakeable. Concentration is in the meaning of liberation because of being liberated from mental defilements by way of suppression or by way of eradication, and because of being inclined towards the object.

"Through the stability of consciousness by way of establishing oneness" means because of consciousness being established in a state of motionlessness upon the object, by way of firmly establishing upon a single object through the very exertion of concentration. Among the eight pairs, "it seeks, it does not seek," "it takes up, it does not take up," "it proceeds, it does not proceed" - it should be understood that these three pairs are stated by way of the soft, middling, and exceeding degrees of access in the preliminary stage before the absorption process. "It meditates, it burns up" - this should be understood by way of access in the absorption process. "Because of having sought, because of not having sought," "because of having taken up, because of not having taken up," "because of having proceeded, because of not having proceeded," "because of having meditated on, because of not having burnt up" - it should be understood that these four pairs are stated by way of absorption.

Therein, in the passages beginning with "it seeks the even, thus concentration," "the even" means absorption. For that appeases and removes opposing states, thus it is "even"; or because of the absence of the unevenness of opposition, it has become even, thus it is "even." It seeks that even, it searches for it by way of disposition. The word "iti" has the meaning of cause; because it seeks the even, therefore it is concentration - this is the meaning. "It does not seek the uneven" means it does not seek that unevenness reckoned as the opponent of this or that meditative absorption. For the preliminary-stage concentration that has become soft, because of being at the beginning, seeks the even and does not seek the uneven. That which has become middling, because of being firm, takes up the even and does not take up the uneven. That which has become exceeding, because of being near to the absorption process, proceeds to the even and does not proceed to the uneven. "It meditates on the even" is a compound in the neuter gender; the meaning is: having become even, it meditates, or it meditates in an even manner. For in the absorption process, concentration proceeds in an even manner because of being peaceful through the departure of opposing states, and because of being established in a favourable disposition towards the peaceful absorption. And "jhāyati" means "it blazes" - this is the meaning, as in such passages as "those lamps are burning in the circular pavilion all night," "and an oil lamp burns all night," "and an oil lamp would burn there" and so on. "Samaṃ jāyati" is also a reading; the meaning is: it arises in an even manner. However, because of being a pair, "it meditates, it burns up," the former reading alone is more fitting. And "it burns up" means it burns - this is the meaning. For it burns the states opposing concentration by making them more distant. But because of the accomplishment of seeking, not seeking, and so on through absorption, absorption concentration is stated by the passages beginning with "because of having sought, because of not having sought." "Because of having meditated on the even" means because of having blazed evenly. "Samaṃ jātattā" is also a reading. Thus by way of these eight pairs there are sixteen, and the former nine - these are the twenty-five meanings of concentration as concentration.

"It is even and beneficial and pleasant" - thus "concentration": this, however, is said for the purpose of establishing the meaning of concentration that has been accomplished by twenty-five ways. Therein, "even" is the meaning of the word "sama" or of the word "saṃ." For it is even because of being devoid of the unevenness of the agitation of opposition. "Beneficial" is the meaning of the word "ādhi"; the intention is: placed upon the object, established by making it motionless. By both, it is said to be "concentration" because it is even and placed upon. "Pleasant" means pleasant in the meaning of peaceful. Because it was said "That which is neither-unpleasant-nor-pleasant feeling, venerable sir, this has been spoken of by the Blessed One as being in the peaceful, superior happiness" and "But equanimity, being peaceful, is spoken of as happiness only," by that word "happiness" in the meaning of peaceful, concentration accompanied by equanimity is also included. For here all concentrations are spoken of without restriction. And by that word "happiness," the cause of the state of being placed upon is stated. Because it is peaceful, therefore it is placed upon a single object - this is the intention to be understood.

The explanation of the analytic explanation of the knowledge born of the development of concentration is finished.

4.

Commentary on the Analytic Explanation of the Knowledge of the Presence of Phenomena

45. In the description of the knowledge of the stability of phenomena, regarding "the presence of arising" and so on of ignorance and activities, "presence" (ṭhiti) means that by which activities stand. What is that? Ignorance. For that is the cause, the presence, for the arising, for the production of activities - thus "the presence of arising." It is also the cause for the occurrence of those that have arisen - thus "the presence of occurrence." Although indeed the function and power of a productive condition exists only at the moment of production, yet because of the occurrence of only those produced by it, it is indeed called a cause for occurrence at its own moment, or the meaning is that it is the cause for occurrence by way of continuity. And "pavatta" is a neuter abstract noun; therefore "pavatta" and "pavatti" are one in meaning. But because the word "pavatti" is well-known, the meaning was stated by combining with that. Because the word "presence" (ṭhiti) can also succeed in the sense of state, in order to show that the word "presence" here is not in the sense of state but in the sense of cause, "the presence of sign" was said; the meaning is a presence that has become a sign; it amounts to saying "that has become a cause." It is not merely a sign alone, but rather, showing the capability as a condition, as if having active engagement in the production of activities, it accumulates and strives - thus he said "the presence of accumulation"; the meaning is a presence that has become accumulation. Because ignorance, while producing activities, binds them together in arising; the meaning is "connects." While making activities occur, it obstructs them in occurrence; the meaning is "binds." Therefore "the presence of binding" and "the presence of impediment" were said. A presence that has become a binding, a presence that has become an impediment - this is the meaning. Because ignorance itself, while producing activities, is called origin in the sense of being the root cause for arising and for occurrence, "the presence of origin" means a presence that has become origin; the meaning is a presence that has become the root cause. Ignorance itself, because of being a productive condition for the arising of activities, and because of being a supportive condition for their occurrence, was said to be "the presence of cause" and "the presence of condition"; the meaning is a presence that has become a cause, a presence that has become a condition. For a productive condition is called a cause, and a supportive one is called a condition. Thus in the remaining ones too it should be construed.

But here, regarding "existence for birth, birth for ageing and death," the terms construed by way of arising - "the presence of arising," "the presence of binding," and "the presence of cause" - should be understood as stated by way of exposition with reference to the aggregates that possess birth, ageing, and death. Some, however, explain the meaning here by the method "the presence for arising is the presence of arising" and so on. "Ignorance is the condition" was said having regard to the condition-state of ignorance for activities. Because ignorance too has arisen from conditions, in order to show the discernment of conditions for it as well, "both these phenomena are arisen from conditions - wisdom in discernment of conditions" was said. Thus in the remaining ones too it should be construed. But "birth is the condition, ageing and death is arisen from conditions" was said by way of exposition. "The past period of time too" means the time that has passed too. "The future period of time too" means the time not yet reached too. In both cases, the accusative case is used in the sense of absolute connection.