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391)—in these many places, "pahānekaṭṭha" appears, it should be understood. 987. The explanation of the indeterminate term is indeed straightforward in meaning. In this triad, the three characteristics, the three designations: the kasiṇa-ugghāṭima-space, the unconfined space, the base of nothingness, the object of cessation. And the tenth attainment is not obtained, it is said. 988. In the section on the triad of feeling, "a place of happiness" means, just as a copper-colored place and a black place are called copper and black places, so too, happiness is called a place of happiness. Just as a sugarcane field and a rice field are called places where sugarcane and rice grow, so too, the mind, the place where happiness arises, is called a place of happiness. This is what is intended here. But since it exists in the sense sphere or in the form sphere and so on, therefore, to show its distinction, "in the sense sphere" and so on is said. "Except for pleasant feeling" means, that pleasant feeling which is in the place of happiness, except for that. "Associated with that" means, associated with that pleasant feeling which is set aside. In the remaining two terms also, the meaning should be understood in the same way. In this triad, the three feelings, all form, and Nibbāna, this too is not obtained. For this triad is called "free" because of the unobtained wholesome triad and these three divisions. But in the subsequent dyads and triads, whatever should be said in terms of the text and meaning, all that has already been said in the order of the words in the discussion of the matrix and in the explanation of wholesome and so on. But whatever is a mere distinction in any place, that alone I will say. 991. Here, in the triad of result, although form phenomena, like immaterial phenomena, are also born of action, yet because they are without an object, they are not similar to action. Therefore, only immaterial phenomena with an object are said to be results because they are similar to action, like a fruit similar to a seed. For when a rice seed is sown, even when sprouts and leaves have emerged, it is not called rice fruit. But when the rice head is ripe and mature, then the rice, similar to the seed, is called rice fruit. But sprouts and leaves are said to be born of the seed, produced from the seed. In the same way, it is fitting to say that form is born of action or clung to. 994. In the triad of clinging, although the aggregates of an arahant are the object of clinging for others who say, "Our maternal uncle is an elder, our paternal uncle is an elder," are conditions, but the paths, fruits, and Nibbāna are ungrasped, untouched, and unappropriated. For just as a heated iron ball is not a condition for flies to settle on, so too, due to their fiery nature, they are not conditions for grasping in terms of craving, conceit, and views. Therefore, it is said: these phenomena are unappropriated and unappropriable. 998. The same method applies to the undefiled and non-defiling. 1000. In the triad of initial application, along with thought, which arises together, they are not obtained at all in the wholesome triad. 1003. In the triad accompanied by joy, joy and the like, having given the state of being accompanied by joy, etc., to the phenomena arising together with them, themselves become like back-scratchers. For in this triad, two consciousnesses accompanied by displeasure, bodily consciousness accompanied by pain, feeling of equanimity, form, and Nibbāna – even this is not obtained. This triad is called free because it is devoid of these and the five sections unobtainable in the wholesome triad. 1006. In the triad of what is to be abandoned by seeing, saṃyojanas are bonds. Sakkāyadiṭṭhi is a view of self in the existing five aggregates; or the view that there is a self in that body is ‘sakkāyadiṭṭhi’. But the adherence to the undertaking that one can be purified by morality, purified by vows, purified by morality and vows is called sīlabbataparāmāsa. 1007. Here, ‘idha’ is a particle indicating place and non-place. Now, this is sometimes said with reference to the world. As it is said: "Here the Tathāgata arises in the world." Sometimes with reference to the teaching. As it is said: "Here, monks, is the first ascetic, here the second ascetic." Sometimes with reference to opportunity. As it is said: "Standing here, as a deity, Having mindfulness, I have regained life, Know this, dear sirs." Sometimes it is merely to fill a line. As it is said: "Here, monks, I would eat and be satisfied." Here, however, it should be understood as said with reference to the world. An uninstructed ordinary person. But here, "because of the absence of learning and realization, he is known as unlearned." For one who, in regard to the aggregates, elements, sense bases, causal conditions, mindfulness practices, etc., lacks the initial grasp, questioning, and resolution, and thus has no "learning" that refutes wrong views, and no "realization" of what should be attained through practice, such a one is "known as unlearned because of the absence of learning and realization." Furthermore: By the generation of diverse things, the common person is a worldling; Being included among the many, this person is called a worldling. For by the generation of diverse kinds of defilements and so on, the common person is a worldling. As it is said: "Because they generate diverse defilements, they are worldlings. Because they are afflicted by unbroken self-view, they are worldlings. Because they are devoted to diverse teachers who are worldly, they are worldlings. Because they have not risen above all destinations, they are worldlings. Because they produce diverse formations, they are worldlings. Because they are swept away by diverse floods, they are worldlings. Because they are tormented by diverse torments, they are worldlings. Because they are consumed by diverse burnings, they are worldlings. Because they are attached, greedy, infatuated, engrossed, clinging, addicted, and bound to the five strands of sense pleasure, they are worldlings. Because they are covered, concealed, enveloped, hidden, obscured, and veiled by the five hindrances, they are worldlings." Or because they are included among the many people who are beyond counting, turned away from the noble Dhamma, and engaged in base practices, they are also worldlings. Or because this person is separate, counted as distinct, unconnected with the noble ones who are endowed with virtue, learning, and other qualities, he is also a worldling. Thus, by these two terms, "unlearned worldling," those who are— "Two kinds of worldlings are spoken of by the Buddha, kinsman of the sun: The blind worldling is one, the virtuous worldling is the other." Two kinds of ordinary people are mentioned, and among them, the blind ordinary person should be understood. Regarding "not seeing the noble ones," the term "ariya" refers to those who are far from defilements, not behaving improperly, behaving properly, and worthy of offerings from the world with its deities; these are Buddhas, Paccekabuddhas, and disciples of the Buddha. Or, here, only Buddhas are the noble ones. As it is said, "In the world with its deities, the Tathāgata is called 'noble.'" Here, "sappurisa" should be understood as Paccekabuddhas and disciples of the Tathāgata. They are called "sappurisa" because they are excellent individuals due to their possession of supramundane qualities. Or, all of these are mentioned in both ways. Buddhas are both noble and excellent individuals, as are Paccekabuddhas and disciples of the Buddha. As it is said: "He who is grateful and appreciative, wise, A good friend, with firm devotion, Diligently performs duties for the afflicted, Such a one they call an excellent person." By "a good friend, with firm devotion," a disciple of the Buddha is mentioned. By gratitude and so on, Paccekabuddhas and Buddhas are mentioned. Now, one who is not inclined to see those noble ones, and does not approve of seeing them, should be understood as "not seeing the noble ones." He is twofold: not seeing with the eye, and not seeing with wisdom. Among these, not seeing with wisdom is intended here. For even if noble ones are seen with the physical eye or the divine eye, it is as if they are not seen, because those eyes only grasp the appearance, not the realm of nobility. Jackals and so on also see noble ones with their eyes, but they are not seers of the noble ones. Here is a story: It is said that an elderly monk, an attendant of a Khīṇāsava Thera residing on Cittala Mountain, one day, after going for alms with the Thera, taking the Thera's bowl and robe and following behind, asked the Thera, "Venerable sir, what are noble ones like?" The Thera said, "Here, some old man, taking the bowl and robe of the noble ones, performing his duties, and walking together, does not even He knows thus, So hard to know, friend, are the Noble Ones. Even when thus spoken to, he did not understand. Therefore, seeing with the eye is not 'seeing', Only wisdom-seeing is 'seeing'. As he said, "What good is seeing this foul body, Vakkali? Truly, Vakkali, he who sees the Dhamma, sees me." Therefore, even seeing with the eye, Not seeing the characteristics of impermanence etc., Seen by the Noble Ones with wisdom, And not attaining the Dhamma attained by the Noble Ones, And because of not seeing the practices of the Noble Ones, And the state of being Noble, He should be understood as 'not seeing the Noble Ones'. Unskilled in the Noble Dhamma, Means unskilled in the Noble Dhamma, In its divisions such as the mindfulness meditations. Uninstructed in the Noble Dhamma, Here, however, There are two kinds of discipline, Each of them fivefold; Because of the absence of that, He is called undisciplined. For this discipline is twofold, Restraint-discipline and abandoning-discipline. And here, each of the two kinds of discipline