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showing that it is the non-protection of the eye-faculty and the non-arising of restraint, says, "does not protect." he says, "falls into…". Even if non-restraint arises in the javana, it is called "non-restraint of the eye faculty" because it proceeds through that door. In the other doors too, the meaning should be understood in the same way as described. Having briefly stated the meaning "by way of conceiving the past" and so on, and intending to show it in detail, he says, "the brief and the detailed are different," and combining them, he says, "and these…" "The unwholesome states as described" means the twelve unwholesome consciousness-producing states, or their bases. For these are the five aggregates of clinging, which are to be abandoned as the origin. "Thus" refers to the manner determined in the Nettipāḷi and in the commentary. "Here" refers to this verse, "with an unguarded mind." Although the verse "therefore, for one with a guarded mind" is not taken in its form in the section on the sequence of the teaching, it is indeed taken in its meaning by "for the understanding of these by the Blessed One" and so on. To clarify that it is taken, he asks, "how does he teach?" and quotes the verse, "therefore, for one with a guarded mind." "Performing action with wise attention" means performing the action of development with wise attention, which is insight, in the manner of "he wisely attends, 'this is suffering'" and so on. "Developing" is the meaning. "Knowledge as it really is" refers to the fifty ways of "with the arising of ignorance, there is the arising of form; with the cessation of ignorance, there is the cessation of form" and so on (Paṭi. Ma. 1.50) by means of knowledge-comprehension and preliminary insight. Showing that there is suffering of suffering in the hell-destiny, suffering of formations in a part of the Brahma-world, a special good destiny, and all three in other places, he says, "by means of the three kinds of suffering as they arise." The description of the sequence of the teaching is finished. 2. Description of the sequence of analysis 53. "Having wholesome states as object" is said with reference to merely proceeding with wholesome states as the objective, not to their being a condition of object here, because "wholesome states" refers to supramundane states. For never are states that are not clung to the object of clinging. They are not. Because it is grasped by craving that arises with reference to fruit-states, it is said to be "wholesome...etc....to be seen." In "desanāhāra" (discourse-food), it means at the confluence of discourse-food. How then is it wholesome? He challenges by merely taking the word "wholesome," and that is to be seen as an example only; the state of being a cause for abandonment might also be accepted by the challenger. By "Māna is also twofold," etc., it means that conceit and that craving are to be cultivated for the abandonment of unwholesome states and for the arising of wholesome states, as they are causes for these. The sorrow associated with renunciation is the sorrow that arises in one who laments, "I could not attain the Aryan stage." This is the connection. "Thus" means in the manner stated in the Pāli, by establishing desire, and when desirable objects come into the range of the six doors, by establishing insight in terms of impermanence, etc. This is the construction. The desirable object here is to show that the object of one's attachment is undesirable, leading to the aforementioned sorrow and the arising of dejection. To explain the meaning of "How by way of renunciation?", "by way of insight," etc., is stated. Or, wholesome states mentioned in terms of the first jhāna, etc., distinct from insight, are here renunciation. By the mention of "mindfulness," only access concentration is taken, hence it is said "by way of the first jhāna, etc." The word "etc." includes the higher distinctions from the second jhāna up to the highest fruition. By which wisdom-liberation. By the state of purity of mindfulness due to equanimity means by the reality of the purity of mindfulness generated by equanimity. Suitable for action means suitable, appropriate, and fitting for the action of insight development, etc. Due to lack of faith means due to the cause of lack of faith; some also read "assaddhiyena" (by lack of faith), which has the same meaning. Gone to light means gone to the light of knowledge. Although wisdom was mentioned earlier, the dispelling of other defilements like lack of faith also occurs through wisdom. And to show that it is of such a nature, it is said, "gone to light, it does not waver in the darkness of defilements." Anger is wrath. Discontent is dejection. The knowledge of psychic power, etc. The six higher knowledges are evident, thus. To show the doctrines spoken of as "two distinctions," he said, "mind-made power and insight-knowledge." Defilements are lust and so forth. Corruptions are covetousness, unrighteous greed, and so forth. Conformity is being of one nature with that. Trembling, when weak, is the arising of distraction. When strong, it is instability. All wrong adherence arises from unwise attention, and from wrong thought. Therein, unwise attention is the arising of unwholesome consciousness; the wrong thought included therein, accompanied by distraction, is said to be "the view-side due to being a cause of wrong adherence." And it is said: "Thought is also a basis for views, unwise attention is also a basis for views" (Paṭisambhidāmagga 1.124). Or else, agitation is trembling, the terror of views. As it is said: "That too, for those venerable ascetics and brahmins, who do not know, who do not see, is a feeling of those overcome by craving, merely trembling and agitation" (Dīgha Nikāya 1.105 onwards). Instability is unsteadiness, the thought of views. Therefore, the ordinary person, at times eternalist, at times annihilationist, rushing into various such views, like a blind person fallen from the path, like a ship abandoned in the ocean, and like an ox yoked to a mill, wanders about in such ways. Therefore it is said: "Views are also a basis for views, thoughts are also a basis for views" (Paṭisambhidāmagga 1.124). And in this context, due to wrong adherence, and due to being a cause of wrong adherence, her two sides are understood as a partial form of that. By "Thus" and so forth, the connection to the Pāli beginning "he above" and so forth is shown. By "perception of resistance," showing it to be a locative case in the sense of "in," he said, "in resistance... etc.... perceptions." By "perception of the form-sphere," by the head of perception, he speaks of the form-sphere absorptions. By "perception of diversity," it is diverse natures, or perception of diverse objects. Excluding the perception of resistance, these are the remaining perceptions of the sense-sphere. By "he transcends them," those perceptions of form and perceptions of diversity, along with their objects, he truly transcends. Even the radiance of the form-sphere jhānas has a kasiṇa as its object. Indeed, the outflow from kasiṇa is the arising of the formless jhānas. "Seeing" means the seeing of kasiṇa forms. The commencement of effort, together with the abandonment of covetousness and ill-will, is helpful; calm, mindfulness, and tranquility are indeed stated as constituents of the requisites. There is no such thing as contemplation without mindfulness, thus it is said: "That mindfulness which is present, unconfused, this is insight." By that head of mindfulness, insight is grasped, this it shows. The connection is: "He speaks of the abandonment of confusion." 54. The other distinctions of this concentration, such as its tranquility and excellence, are stated in the Pāli text by way of present happiness, future happiness, the doing of results, being unworldly, and being resorted to by noble persons. These too are included here. Thus, explaining the meaning of these terms, he says, "by the tranquility of the factors," and so on. There, "by the tranquility of the factors" means by the tranquility of the factors of the fruition jhānas. "By the tranquility of the defilement-torment" means by the appeasement of the defilement-torment. "Excellent" means supreme. "By unification" means by unification, which is reckoned as path-concentration. "Unification" is concentration. For worldly concentration, the opposing hindrances, the delight in the first jhāna, and so on, must be suppressed, and other defilements must be warded off. But for this Arahantship concentration, because the defilements are appeased, there is nothing to suppress, nor is there anything to ward off. Thus, it is attained immediately after the path, at the moment of attainment, without effort, and it is established, or attained in a non-deteriorating way, so it is not subject to suppression or warding off of formations. By "attained to the fullness of mindfulness," he shows that even when mindfulness is not actively occurring, due to the abundance of mindfulness, it is still called "mindful." By "according to the delimited time," he shows that it is mindful by means of delimited mindfulness. "By what will be said" means by what will be said immediately after, beginning with "pervaded by rapture." However, the Pāli text has "pervasion of rapture." This is stated because wisdom is designated as a factor of concentration in "Right concentration with five factors" (Dī. Ni. 3.355). For that very reason, in the commentary, an explanation of the meaning of "pervasion of rapture" and so on is given. There, ' He permeates this very body with the joy and happiness born of seclusion and so on – in this way, the pervasion of joy and happiness should be understood. The rest is easily understood. Calm is brought forth by way of concentration – this means calm is brought forth by its own nature, not by way of assisting factors. 55. Because concentration is the antidote to craving,