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the prefix "sam" is a word for beautiful, thus he says, "or, praised and beautiful enlightenment." Having shown the various meanings of the word "bodhi" and wishing to determine and show the intended meaning here, he says, "bodhi means a tree or a path," and so on. There, "where one awakened" is the bodhi tree. "One awakens by oneself," or "the noble ones awaken by it" is the bodhi path. "One awakens to and penetrates all phenomena in all ways" is omniscience, bodhi. "That which is awakened to and realized" is Nibbāna, bodhi. "And between the bodhi" is stated as a second example to show the occurrence of the word "bodhi" in the sense of a tree even without the word "tree." Of great and excellent wisdom, it means "one whose excellent wisdom is spread out like the great earth." Because it does not give all good qualities, because it is not a giver of all good qualities. For it does not give all good qualities, thus it is "not-all-good-giver." This is an irregular compound because it conveys the meaning, like "faces not seeing the sun." Three knowledges: to one with a basis, it gives the three knowledges together with the fruit of arahantship. Now, among these three knowledges, since the knowledge of the destruction of influxes is included in the path, how is it appropriate to say, "the path gives the three knowledges"? This is not a fault. Even though the knowledge of the destruction of influxes is included in the path, when the eightfold path is present, the three knowledges become complete together with the knowledge of the path. thus it is said, "the path gives the three knowledges." Six supernormal powers: here too the same method. The knowledge of a disciple's perfection: all mundane and supramundane knowledge to be attained by the chief disciples. The knowledge of a Paccekabuddha: here too the meaning should be understood in the same way. "Abbhaññāsi" means knew. And knowing is not by hearsay, etc., thus it is said "penetrated," meaning made it direct. And penetration is not like the penetration of a mark by one standing far away, thus it is said "I have reached," meaning attained. And reaching is not by going oneself, thus it is said "I have realized," meaning attained by producing it in one's own continuum. "Opammasampaṭipādana" means the proper application of the meaning of the simile to the thing being compared. "By meaning" means by the meaning of the thing being compared. Just as the three kinds of action of the hen on the eggs are the root cause for the chicks to emerge from the eggshell, so too the three kinds of contemplation of the Blessed One, when he was a Bodhisatta, are the root cause for emerging from the eggshell of ignorance, thus it is said, "just as that hen... (etc.)... three kinds of contemplation." Since "in the continuum" is stated, the continuum is like the egg, and the Buddha's qualities are like the chicks that have emerged from it. And "Buddha's qualities" means, in essence, the Buddha himself, according to the saying: "This, Vāseṭṭha, is an appellation for the Tathāgata: 'Dhammakāya' (Body of Dhamma)." The thinning of the eggshell of ignorance means the thinning of the eggshell of ignorance by strong insight, and ignorance is like an eggshell by its general nature of covering. Even what is soft can become hard, so to prevent that, "stiff hardness" is stated. "Sharp, hard, clear, heroic nature": here, the easy penetration of insight-knowledge into the comprehended formations by means of the faculty of concentration is sharpness; and even after penetrating, its unbluntedness, its not being surpassed by means of the faculty of mindfulness, is hardness. For even a sharp arrow, having hit the target, becomes blunt; it is not so with this. Even though it is hard, subtle... By way of occurrence, due to the absence of agitation from the arising of defilements, a state of clarity by way of the faculty of faith; and even when there is this clarity, without turning back in between, due to thoroughly overcoming the enemies, the defilements, a state of heroism by way of the faculty of energy should be understood. In these ways, it should be understood that only the knowledge of equanimity regarding formations is taken. "The time of ripening of insight knowledge" means the attainment of insight's going forth to emergence. And then it is as if carrying the embryo of path knowledge, thus it is called "the time of conception." "Having caused conception" means immediately after equanimity regarding formations, by way of the culminating adaptive insight, having caused conception for the purpose of giving birth to the path. "By what is attained gradually" means by what is attained in the sequence of the first path. "In the sphere of supernormal powers" means in the sphere of worldly supernormal powers. For supramundane supernormal powers have indeed shattered the shell of ignorance. But in some books, somewhere, they write "in the sphere of the six supernormal powers." That should be understood as an incorrect reading. "Eldest and foremost" means eldest due to being the most senior, and foremost due to being the most excellent in all qualities, the most praised. Now, showing the connection to the discourse beginning "My energy, O brahmin, is aroused," he says "Thus, O Blessed One," and so on. There, "from the earlier part" means starting from the commencement of the preliminary energy for development. "The mind thus arose" means the mind arose in this way, by means of the thoughts to be stated above. "Only the mind arose" is also a reading. There, only the mind arose, not yet faith in the Blessed One. "With lost mindfulness" means with destroyed mindfulness, meaning, devoid of mindfulness. "With a trembling body" means with a body full of agitation. "At the Bodhi-seat" means at the place where the knowledge called Bodhi attained the state of essence. For Bodhi is called wisdom. Since it became pure and clear here, that place is known as "Bodhi-seat." "Endowed with four factors" means "Let skin, sinews, and bones remain; let flesh and blood dry up in the body." 2.5; Mahāni. 196) Thus, energy endowed with the four factors mentioned. Therein, skin is one factor, sinews one factor, bones one factor, flesh and blood one factor, thus it should be understood. Skin being one factor, and indifference to skin should be taken as one factor. Indeed, for one pursuing exertion, even if the skin perishes, not stopping on that account is one factor, one cause of that energy. Thus, the meaning should be understood in the remaining cases too. "Paggahita" (grasped) means not making the effort slack, but taken with strong endeavor, which is called enthusiasm. Therefore, it is said: "It means 'proceeding without slackness'." "Asallīna" (uncontracted) means unshrunken, not having fallen into contraction due to laziness. "Upaṭṭhitā" (established) means having approached the object and stood there with an un-submerged state, which is called penetration. Therefore, it is said: "By being face-to-face with the object." "Asammuṭṭhā" (unforgotten) means not forgotten due to its occurrence by way of destroying confusion. Although the mind itself is tranquil by way of mental tranquility, and the body is tranquil by way of bodily tranquility, nevertheless, since bodily tranquility, when it arises, arises together with mental tranquility, not without it, therefore it is said: "By way of bodily and mental tranquility." Because bodily tranquility brings about the calming of both bodies, it is said: "The physical body also becomes tranquil." "So ca kho" means that very body. "Vigatadaratha" (free from agitation) means free from the agitation of defilements. Indeed, when the mental body is free from agitation, the physical body also has its agitation and fever calmed. "Sammā āhita" (well-placed) means having cut off distraction, which is called running about among various objects, and by bringing about a state of non-distraction on a single object, it is truly placed, established. Therefore, it is said: "Well established," and so on. The mind's lack of one-pointedness is its wavering due to distraction; when there is one-pointedness, that does not exist, thus it is said: "One-pointed, unmoving, unwavering." "Ettāvatā" (thus far) means by showing the accomplishment of the tasks of energy, mindfulness, tranquility, and concentration, beginning with "āraddhaṃ kho pana" (indeed, begun). But surely faith and wisdom Is it desired that the accomplishment of the task of knowledge is the preliminary practice for jhāna? Indeed, it is desired. But it was not taken because it is implicitly understood by its non-immediacy. For without faith, the arising of energy, and so on, is simply impossible. And without the comprehension of wisdom, the state of the arising of knowledge, and so on, would not exist. Similarly, non-slothfulness and non-confusion, and so on, are aspects of energy, and so on. Thus, it should be understood that the accomplishment of the task of wisdom is included here by the mention of non-slothfulness, and so on. Or, it should be understood that the preliminary practice for jhāna is said to conclude with concentration to show that in the development of jhāna, the task of concentration is primarily desired. The Discourse on the First Jhāna Now, desiring to explain the meaning even that which is stated in the jhāna analysis in the Pāli text beginning with "quite secluded from sensual pleasures" (Vibh. 508) according to the method of the commentaries, he says, "What are these sensual pleasures there?" and so on, to show the reason for not stating it in the manner mentioned in the Vibhaṅga Pāli. There, the weak greed that proceeds in the manner of wishing is 'chanda' in the sense of desire. Stronger than that, in the sense of delighting, is 'rāga' (lust). Even stronger than that, intense lust, is 'chandarāga' (lustful desire). 'Saṅkappa' (thought/intention) is that by which