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it is said, ‘training in the higher mind training’. According to the stated method, it is said, ‘unwished for, by abandoning the wish for happiness and so on’. Here, for one who rightly sees the momentary breaking of formations, craving does not gain a footing. Thus, the contemplation of impermanence is declared suitable for one of a craving disposition. Similarly, for one who rightly sees the inherent suffering of formations, the production of suffering in those already suffering is like sprinkling caustic water on a wound. Thus, hatred does not gain a footing. Thus, the contemplation of suffering is declared suitable for one of a hateful disposition. Similarly, when the dense mass of formations is rightly broken down, and the emptiness of self is established, delusion does not gain a footing. Thus, the contemplation of non-self is declared suitable for one of a deluded disposition – this should be understood. Because concentration is the antidote to craving, it is said, ‘training in the higher mind training’. This method applies to the others. The rest here is easily understood. One who is abundant in patience, overcoming arisen discontent and disinterest, dwells at ease and attains concentration. Thus, the predominance of patience is also stated as a cause for cultivating the calm side. ‘Arising is accomplished’ means accomplished bodily energy. The distinction of bodily action and so on, which is stated in the Pāli for right action and right effort, should be understood as the arising of their bodily application. By ‘swift attainment’, the state of practicing the path is shown. By ‘attainment of liberation through insight’, it shows that liberation by cutting off through the power of insight, is like liberation by suppression through the power of calm. ‘By worldly ones’ is an ablative word. ‘Of the great’ means ‘of the exalted’, ‘of the excellent’ is the meaning. 56. That is the method of investigation. Disagreement Of uncaused evil states like greed. "Purifying" means purifying in such a way that defilements like ignorance concerning the refuges, etc., do not arise. "Fulfilling" means fulfilling in such a way that morality becomes complete and faultless, without deficiency. By "practicing thus" is shown the complete great service to the Teacher. Therefore, in the first statement, "the stage of insight and the stage of development" was said. "For the sake of which" means for the sake of abandoning each and every (defilement). "For one who has practiced thus" means for one who has practiced in such a way that, by making the meditation on impurity, etc., the basis, the attainment of the non-returner path, etc., occurs. "They struck" means they killed. The phrase "being human" should be connected by considering the preceding and succeeding context, as in "the father, being human, was an Arahant" and similarly "the mother, being human." "Reminding" is making one hear according to the distinction, or informing with words according to the distinction. 57. "Humanity" means human birth. "Perfection of gender" means being male. "Cause" means the perfection of previous causes, along with the accomplishment of mental and verbal aspirations. "Seeing the Teacher" means being in the presence of the Teacher. "Perfection of qualities" means the attainment of supernormal powers and meditative attainments. "Sacrifice" means rendering service to the Teacher without regard for one's own body. "Desire" means strong desire for Buddhahood, the quality of non-regression. "They do not arise" means there is (only one). The Blessed One, standing in this world-system, said, "I have no teacher, none like me is found," and so on (M.N. 1.285; 2.341; Kathā. 405; Mahāva. 11; Mil.Pa. 4.5.11). And when asked, "But, friend Sāriputta, is there now any other ascetic or brahmin who is equal to the Blessed One in enlightenment?" he said, "Venerable sir, I would say 'no'." (D.N. 3.161) And to show the reason for that, the Dhamma-general (Sāriputta) pointed to this Sutta: "It is impossible, there is no opportunity, for two Arahants, Fully Self-Enlightened Ones, to arise in one world-system" (D.N. 3.161; A.N. 1.277), thus setting aside this world-system which is the Buddha-field. The idea is that non-arising elsewhere is stated. The field is said to be taken possession of, as in "this is called the Buddha-field." Thus, having reached the state of proper and improper, they are proper as stated, or others also proceed as proper and improper in due course, as stated. "Being the basis for the designation of beings" refers to the aggregates bound by faculties. 58. "Making the fruit manifest" means the understanding of the fruit of each respective kamma, as in "this is the fruit of this kamma." "Absence of giving up" means the certain production of fruit by kamma when conditions are met. Therefore, it is said, "of those accumulated and performed." 59. "By the object clung to" means by the object clung to due to the attachment of craving. "Such as existence with form and formless existence" shows itself like craving for existence. "By way of the three aggregates" means by way of the three aggregates such as morality. "By division of paths" means by the distinction of paths such as "leading everywhere." "Going here and there" means having the nature of going here and there in the two realms of gandhabbas, from hells to Nibbāna. "Going everywhere" means having the nature of going to all places as stated. Sañjīva, Kāḷasutta, Saṅghāta, Roruva, Mahāroruva, Tāpana, Mahātāpana, Avīci—these are the eight great hells. Each has four doors, and at each door there are four Gūthanirayas and so on; thus, they describe sixteen Ussada hells. Sakka, Suyāma, and others are the chief devas. Like Prajāpati, Varuṇa, Īsāna, and others, they are attendants who perform duties in the second and subsequent positions. "In the category of defilement-desire" refers to what is stated by way of intention, as in "intention is desire, lust is desire, intentional lust is desire" (Mahāni. 1). For it obstructs and torments, therefore it is called defilement-desire due to its nature as defilement, not due to its being an object of defilement. "Connected with desire" means connected with desire, which is lust, or bound by desire. Even when there are other phenomena connected with desire, the word "kāma" (desire) is understood to be firmly established as a root word only in vitakka (thought), which is called kāmasaṅkappa (desire-intention). because of their excessiveness. This is the method for the element of ill-will, and so on. Causing suffering to others and oneself is harming. But that is harming through wrong views. The diversity of aggregates, and so on, should be understood through the diversity of elements like seeds, and so on. Aggregate means a heap of two kinds. 60. The element of disposition means the nature of disposition. Just as the nature of excrement, and so on, is such that it associates only with excrement, and so on, so too is the nature of the disposition of individuals, such that the immoral, and so on, associate only with the immoral, and so on. Because wholesome action has faith as its root, it is said, "by way of faith," and so on. For it is said, "faith is the seed" (Sn 77). It should be construed as: by way of greed, and by way of faith; and by way of hatred, and by way of faith; and by way of delusion, and by way of faith. By way of energy means by way of right effort. By way of wisdom means by way of right view of the path. Because it is stated in the Pāli that unwholesome kamma has created an opportunity, it is said, "covered by the obstruction of result." But that should be seen as merely an example, as it is desired that it is also covered by kamma-obstruction, and so on. Just as Devadatta, Kokālika, Sunakkhatta, and the Licchavi prince are cited as examples, even though the Blessed One, seeing that penetration was not possible, did not teach a discourse leading to disenchantment, but taught one leading to the accumulation of wholesome tendencies to such a person. Thus, to show this, he said, "penetration of the truths," and so on. By "Ajātasattu, and so on," the inclusion of Saccaka, and so on, should be understood. To him too, the Blessed One taught the Dhamma for the sake of future wholesome tendencies. For the Teacher, seeing that "in the future, the Dispensation will be established on the island of Tambapaṇṇi," and that "a great Arahant, named Kāḷabuddharakkhita Thera, who has attained the analytical knowledges, will be born in a noble family there, and having gone forth, will become a monk," taught the Dhamma, and so it happened. "Incomplete" means not having reached full maturity in terms of its ability to give results absolutely. Regarding kamma accompanied by wrong view, which is a strong support, it is said, "when the kamma is incomplete." Therefore, he said, "mixed with the obstruction of defilements." having shown his own obstacle to action. 61. Here, wrong view is taken in the Pāli as the principal factor, because it implies the clinging to precepts and vows. Thus it is said: “just as Puṇṇa, the cow-vower, and the naked ascetic, the dog-vower.” Because that undertaking of wrong view was incomplete, the Blessed One taught them the Dhamma, beginning with “These four actions, Puṇṇa,” And by that teaching, they abandoned that view and became established in rightness. 62. Skillful purification is purification through proficiency. That itself, having arisen from the first jhāna and so on, becomes called emergence because it is a condition for the attainment of the second jhāna and so on. Thus it is said: “emergence is skillful purification.” Emergence from the life-continuum is the arising of the life-continuum. For when the life-continuum consciousness has arisen, one is said to have emerged from that concomitant attainment. The cessation of perception and feeling itself is the liberation of cessation. This emergence,