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or to attend upon a Thera, or to listen to the Dhamma, is unseemly, I will go,' and he goes. Thus, by his own effort, or by another, being advised, showing the fault in not doing duties like sweeping, and the benefit in doing them, or being made to do something by force, saying, 'Come, do this!' the wholesome thought that arises is said to arise with prompting, with a group of conditions. Second Thought. Third Thought. 147-148. In the third, 'disassociated from knowledge' means disassociated from wisdom. For this too is delighted and pleased with the object, but discerning knowledge is not present here. Therefore, this should be understood to arise in young children when seeing a bhikkhu, 'This is my Thera,' at the time of paying homage, and in the same way, at times of paying homage to a cetiya, listening to the Dhamma, and so on. In the Pāli, wisdom is deficient in seven places here. The rest is just natural. Third Thought. Fourth Thought. 149. In the fourth thought too, this is the same method. But this, because it is said 'with prompting,' when parents take young children by the head and make them pay homage to cetiyas and so on, and they, though uninterested, pay homage delighted and pleased, it should be understood to be obtained at such a time. Fourth Thought. Fifth Thought. 150. In the fifth, 'accompanied by equanimity' means associated with the feeling of equanimity. For this is neutral towards the object. Discerning knowledge is certainly present here. In the Pāli, it is said here that in the fourth jhāna there is equanimity, that in the group of faculties there is the faculty of equanimity, and after making a statement rejecting pleasant, unpleasant, happiness, and suffering in the description of all the terms beginning with feeling, feeling that is neither painful nor pleasant is spoken of. Its state of being the faculty of equanimity should be understood as having the characteristic of neutrality in the sense of being a faculty. And in the order of words, joy is deficient in one place. Therefore, as a factor of thought, Like an army arrayed, these are the five-fold qualities. Through them, judgment in all aspects and all cases should be known. The Fifth Consciousness. The Sixth Consciousness, etc. 156-9. The sixth, seventh, and eighth should be understood in the same way as described for the second, third, and fourth. Only in these, there is a change of feeling and a decline of joy. The rest, along with the manner of arising, is the same. For these, the arising of compassion and joy even during the preliminary work is indeed permitted in the Great Commentary. These eight are called the wholesome consciousnesses of the Sensuous Sphere. The Discourse on the Grounds for Meritorious Action, etc. All of them should be explained by the ten grounds for meritorious action. How? The ground for meritorious action consisting of giving, the ground for meritorious action consisting of morality… the ground for meritorious action consisting of mental development… accompanied by reverence… accompanied by service… giving a share of merit… rejoicing in the merit of others… the ground for meritorious action consisting of teaching… the ground for meritorious action consisting of listening… the straightening of one's views are called these ten grounds for meritorious action. There, giving itself is the ground for meritorious action consisting of giving. And that meritorious action is the basis for the benefits of each of those things, hence a ground for meritorious action. The same method applies to the rest. There, for one giving the four requisites such as robes, etc., or the six objects such as forms, etc., or the ten objects of giving such as food, etc., from the beginning of producing those things, in the prior part, at the time of giving, and later at the time of recalling with joyful consciousness, the volition occurring in these three times is called 'the ground for meritorious action consisting of giving.' For one undertaking the five precepts, the eight precepts, the ten precepts, for one going to the monastery thinking, 'I will go forth,' for one going forth, for one reflecting, 'Indeed, I have gone forth, having brought my wish to its peak,' for one reflecting, 'Good, good,' for one restraining the Pātimokkha, for one reflecting on the requisites such as robes, etc., for one restraining the sense doors of the eye, etc., in regard to forms, etc., that have come into the range of sight, and for one purifying one's livelihood, the volition occurring is called 'the ground for meritorious action consisting of morality.' By the path of insight described in the Paṭisambhidā, seeing the eye as impermanent… Developing the mind with regard to the impermanence, suffering, and non-self nature of… mind… form… phenomena… eye-consciousness… mind-consciousness… eye-contact… mind-contact, feeling born of eye-contact… feeling born of mind-contact… perception of form… old age and death, the volition that arises, and all volition that does not attain absorption in the thirty-eight objects, is called "meritorious activity consisting of development." But seeing an elder and rising to greet them, receiving their robe and bowl, paying respects, providing them with a path, and so forth, should be understood as "accompanied by reverence." Seeing a monk entering a village for alms, attending to the duties and practices for the elders, taking the bowl, satisfying them with alms in the village, and offering it, or hearing "go, bring the bowl to the monks" and quickly going and bringing the bowl, and so forth, during the time of bodily service, should be understood as "accompanied by service." Having given a gift, having made an offering with incense and so forth, and giving the merit, saying "may the merit accrue to so-and-so" or "may it accrue to all beings," should be understood as "giving of transferred merit." But does the merit decrease when giving merit in this way? It does not. Just as when lighting one lamp and then lighting a thousand lamps from it, it should not be said that the first lamp is diminished; but the later light, together with the earlier light, becomes exceedingly great. Just so, there is no decrease when giving merit. It should be understood that there is only increase. Approving with "good, good" the merit given by others, or any other meritorious activity, should be understood as "rejoicing in merit." One teaches standing with the intention that "they will know me as a preacher of the Dhamma," becoming heavy with gain; that is not of great fruit. One teaches the Dhamma that is proficient for oneself to others, not expecting anything in return, with the mind set on liberation; this is called "meritorious activity consisting of teaching." One listens thinking "they will know me as faithful"; that is not great. Fruitless. One, thinking, "This will be of great fruit for me," listens to the Dhamma with a joyful heart, this is called "meritorious action consisting of listening." For one setting his view straight, it is called "meritorious action consisting of straightening one's view." But the long reciters say, "Straightening one's view is the defining characteristic of all, for whatever merit one does, it is only through the straightness of view that it is of great fruit." Among these meritorious actions, the meritorious action consisting of giving arises when one thinks, "I will give a gift," it arises when one is giving a gift, it arises when one reflects, "I have given." Thus, bringing together all three intentions, the prior intention, the releasing intention, and the subsequent intention, it is called "meritorious action consisting of giving." The meritorious action consisting of morality also arises when one thinks, "I will fulfill morality," it arises at the time of fulfilling morality, it arises when one reflects, "I have fulfilled." Bringing all of that together, it is called "meritorious action consisting of morality"...pe... The meritorious action consisting of straightening one's view also arises when one thinks, "I will straighten my view," it arises when one is straightening one's view, it arises when one reflects, "My view has been straightened." Bringing all of that together, it is called "meritorious action consisting of straightening one's view." In the Sutta, however, only three meritorious actions are mentioned. The others should be included in these. Helpfulness and service are included in morality. Giving a share of merit and rejoicing in others' merit are included in giving. Teaching, listening, and straightening one's view are included in mental development. But for those who say, "Straightening one's view is the defining characteristic of all," for them, it is included in all three. Thus, these are briefly three, but in detail, they are ten. Among these, one thinking, "I will give a gift," thinks with one of the eight wholesome consciousnesses pertaining to the sense sphere; one giving also gives with one of those; one reflecting, "I have given a gift," also reflects with one of those. Even thinking, "I will fulfill virtue," he thinks with one of those very things. Even fulfilling virtue, he fulfills with one of those very things. Even reflecting, "My virtue is fulfilled," he reflects with one of those very things. Even thinking, "I will develop meditation," he thinks with one of those very things. Even developing, he develops with one of those very things. Even reflecting, "My meditation is developed," he reflects with one of those very things. Even thinking, "I will do the service of elders," he thinks with one of those very things. Even doing, he does with one of those very things. Even reflecting, "It is done by me," he reflects with one of those very things. Even thinking, "I will do bodily service," even doing, even reflecting, "It is done by me," he reflects with one of those very things. Even thinking, "I will give merit," even giving,