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as in "form, form," etc., to be understood as striking upon it. "Bringing the mind to the object" is making it face the object. "Wandering about" is moving around. And that is the production of a moment in that manner itself, for in ultimate reality there is no wandering of a single thing. And so it is elsewhere in similar cases. "Rubbing against" is polishing. "Therein" means in the object. "Joining with co-arisen things" is making them follow their own functions. "Sometimes" means in all thoughts with investigation that are devoid of the second jhāna. Even though thought arises together with investigation, it is called "first impact" with reference to its activity in the manner of placing upon the object. "Vipphāravā" means swift, due to its unpacified nature. For this very reason, it becomes an abandoning factor in the second jhāna. "In the first and second jhāna" is said with reference to the fivefold method. Showing the absence of jhāna devoid of factors, it says "like a tree," etc. In the case of the word "viveka" being derived as a noun of state, it is said "from that seclusion." In the other case, "in that seclusion." "Pinayati" means satisfies, or nourishes. "Spreading essence" means the essence of pervading the body with refined forms. "Characteristic of pleasantness" is the nature of being agreeable, meaning sweet. "Supporting" means not oppressing or neglecting the co-arisen things, but taking them one by one, or being helpful. "Forest itself" is the edge of the forest. "Water itself" is the edge of the water. "Being manifest at that time, at that time" shows that even though happiness is present at the time of obtaining a desirable object, etc., it is not manifest; only rapture is manifest there. And at the time of experiencing the obtained essence, happiness is even more manifest than the rapture present. And here, mental It should be understood that the experience of flavor is attained through discomfort, not through physical pleasure, as the absence of that joy-connection is not intended here. And this "joy" and so forth is an example of a compound word with another meaning, or an example of a taddhita suffix in the sense of "having it." By the second alternative, it shows that "joy and pleasure born of seclusion" is one word by means of a compound with another meaning, and also the non-elision of the case ending. "In the order of enumeration" is said with reference to the sequence of the teaching. "One enters first" is said with reference to a beginner; however, for yogis who are skilled and practiced, jhana arises even in reverse order. "He burns" means he consumes. As to how the contemplation of the characteristics of impermanence and so forth, which is the object of insight, can belong to the path whose object is Nibbana, it says "by insight" and so forth. There, "it is accomplished by the path" means that that contemplation of characteristics is accomplished by itself, without delusion, together with the path that eliminates the perversions of permanence and so forth. Or, "by the path" means by the function of the path, that is, by the elimination of perversions. "Another" means a being. "Because it is not stated" means because it is not stated in the jhana Pali text (Vibh. 508 ff.) as "one-pointedness of mind." "Because it is stated" means because it is stated in the commentary to that jhana Pali text. Description of the Second Jhana "Internally" is said as a qualification of jhana, meaning "here, one's own internal is intended." For jhana is not internally internal, as that state belongs only to the six senses. "Small ripples" are minor waves. "Large ones" are great waves. "Calm, subsided" and so forth are synonyms for each other, the meaning being that they are overcome by the power of jhana. "Consigned" means brought to destruction, brought to an end. "In a sense" means in the ultimate sense, because the requisites of jhana are called jhana. Description of the Third Jhana "For the attainment of that" means for the attainment of the third path. "He sees from suitability" means he sees with wisdom, with the familiarity of companionship, in such a way that there is a state of co-existence, thus he sees with reason. "Extensive" means having attained a state of greatness. "Firmly established" means having attained a state of stability by the disappearance of initial application, sustained application, and joy, and for that very reason, it will be explained. by not being overcome by initial and sustained application and by rapture, and so on. (Pārā. aṭṭha. 1.11, third jhāna story). Having shown the divisions of equanimity, to explain the equanimity intended here, it is said, "Equanimity, however," and so on. There, the equanimity of even-mindedness for those with defilements destroyed, in the face of desirable and undesirable six sense objects, by not abandoning their pure natural state, by looking on with indifference, is called "six-limbed equanimity." And because it proceeds in the manner of impartiality towards beings, it is called "brahmavihāra equanimity." And being in the manner of impartiality for co-arisen phenomena, it is called "enlightenment-factor equanimity." And simply, "equanimity of even-mindedness." And accompanied by the third jhāna, being impartial even to supreme pleasure, it is called "jhāna equanimity." And accompanied by the fourth jhāna, being pure of all adversaries, it is called "purification equanimity." Thus, it is said to be sixfold, by those various distinctions of states. However, energy itself, proceeding in the manner of equanimity towards co-arisen formations that are neither too strenuous nor too slack, is called "energy equanimity." Eight kinds of wisdom, arising by way of concentration, which, in the preliminary stage of attaining the eight rūpa and arūpa jhānas, are directed towards the abandonment of hindrances, initial and sustained application, and so on, and which, in the abandonment of these, have become non-involved, proceeding in the manner of impartiality; and ten kinds of wisdom, arising by way of insight, which proceed in the manner of looking on with indifference at the aggregates of clinging, in the preliminary stage of attaining each of the four paths, and in the preliminary stage of attaining each of the four fruition attainments, four of which proceed by way of the signless liberation, and two by way of the empty and imageless liberation— these eighteen kinds of wisdom are called "equanimity regarding formations." The aforementioned insight-wisdom itself, being impartial even in discerning characteristics, is called "insight equanimity." Feeling that is neither painful nor pleasant is called "feeling equanimity." Showing that the division of these ten kinds of equanimity "is to be understood according to the method stated in the Dhammasaṅgaṇī commentary, as it appears in each respective place," he says, "Thus, this..." And so on, "this ten-fold." "The method stated here and there" – this too, for showing their divisions, is stated as a separate mātikā-term, like the terms "ground" and "person." But it is not a reference to the place where the division by ground, person, etc., is stated, because the place where it is stated is mentioned in the Aṭṭhasālinī and so on. Therefore, what is stated in the Sāratthadīpanī (Sārattha. ṭī. 1.11, Third Jhāna Story): "The division of these ten kinds of equanimity by ground, person, etc., should be understood according to the method stated here and there," thus showing, it says, "this ten-fold (equanimity) and so on" – that should be taken as stated without paying attention. "The method stated here and there" refers to: "Here (an Arahant) a monk, having seen a form with the eye, is neither pleased nor displeased; he dwells in equanimity, mindful and fully aware" – by this and similar passages (Dī. Ni. 3.348; A. Ni. 6.1), the six-limbed equanimity is presented. "He dwells pervading one direction with a mind accompanied by equanimity" (Dī. Ni. 3.308; Ma. Ni. 1.77; 2.309; 3.230) – in this way, the Brahmavihāra equanimity is presented. And because the method of presentation of all ten kinds of equanimity is seen in the passages stated here and there, the connection is that "this ten-fold equanimity should be understood according to the method stated in the Dhamma-saṅgaha Commentary." And concerning "ground" and so on: the six-limbed equanimity belongs to the sense-sphere; the Brahmavihāra equanimity belongs to the form-sphere, and so on, by ground. The six-limbed equanimity belongs only to those beyond training; the Brahmavihāra equanimity belongs to all three types of persons, such as ordinary people, and so on, by person. The six-limbed equanimity is associated with a mind accompanied by joy and equanimity, and so on, by consciousness. The six-limbed equanimity relates to six objects, and so on, by object. "Feeling-equanimity is included in the aggregate of feeling; the other nine are included in the aggregate of formations" – and so on, by way of aggregate inclusion. "The six-limbed equanimity, the Brahmavihāra equanimity, the enlightenment-factor equanimity, the jhāna equanimity, and the equanimity of purification and even-mindedness are essentially one. Therefore, at one moment, when one of them is present, the others do not arise; likewise, The equanimity of formations, the equanimity of insight, should also be known. The equanimity of feeling, the equanimity of energy, may arise at one moment. Thus, in terms of one moment, and in terms of the three categories of wholesome, "The six-limbed equanimity is indeterminate, the equanimity of the Brahma-vihāras is wholesome-indeterminate, and so are the rest. But the equanimity of feeling may also be unwholesome." And in terms of brevity, "In brief, there are four factors: in terms of energy, feeling, equanimity, and knowledge." Thus, this ten-fold equanimity should be known in the manner stated in the Dhammasaṅgaṇī Commentary.