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that statement of mine should be believed—this is the intention. Since it should be asked, ‘‘Does the trainee who does not crave and is undisturbed only prevent greed and hatred, or does he also fulfill a further path?’’ Showing that he indeed fulfills a further path, ‘‘But he whose thoughts are undisturbed’’ and so on was said. There, ‘‘whose thoughts are undisturbed’’ means: he has no disturbing thoughts, no thoughts of ill-will, no thoughts of harming; he is undisturbed in thought due to the absence of craving and so on. He strives, desiring, he generates wholesome effort. Because it should be asked, "How does he strive?" "He, of unarisen," and so on, is said. There, "he" is a trainee who practices for the sake of the path of higher development. The meaning of "of unarisen" and so on can be known from the commentary's words alone, so it is not explained. 16. By which, with the faculty characterized by recollection of the repulsive and so on, he restrains the thought, born with craving for sense pleasures, in objects made of craving. This faculty, characterized by recollection of the repulsive and so on, is the faculty of mindfulness. By which, with the faculty that has attained the state of greatness, of non-distraction, he restrains the thought of ill-will. This faculty, called non-distraction, is the faculty of concentration. By which, with right effort, he restrains the thought of harming. This faculty, called right effort, is the faculty of energy. By which, with the faculty called right view, he does not endure thoughts that have arisen, and so on. This faculty, called right view, is the faculty of wisdom. Among these four faculties, the faith, the conviction, that arises simultaneously, because of its unblemished nature, this faculty, called faith, is the faculty of faith. These are the five faculties of the trainee. They would not attain pre-eminence in a single domain. They are able to attain pre-eminence in their own domain. Because it should be asked, "Which faculty is pre-eminent in which domain?" showing that this faculty operates in this domain, he says, "There, where should the faculty of faith be seen?" and so on. There, "there" means among those faculties, the faculty of faith is to be seen as pre-eminent in the four factors of stream-entry. Similarly, it should be applied to the rest. Is the trainee praised by the Buddha as heedful only in the faculty of wisdom, or with all wholesome states? Because it should be asked, to show that he is praised as heedful with all wholesome states, led by the five faculties, "Thus the trainee," and so on, is said. There, "thus the five faculties" The trainee person, by the manifestation of birth, is diligent in all wholesome states, so it is said by the Blessed One, praised for his unblemished mind, this is the explanation. Because it is to be asked, "By whom should the trainee's unblemished state be believed?" therefore it was said, "The Blessed One said, 'One should be unblemished in mind.'" Because the Blessed One said, "One should be unblemished in mind," the trainee's unblemished state should be believed by you. 17. The path leading to the trainee's culmination has been explained by the teacher, and understood by us. Because it is to be asked, "How is the path leading to the Arahant's culmination to be known?" to explain and show the path leading to the Arahant's culmination, (he) said, starting with "skilled in all states." There, "in all states" (means) in all states, by the path leading to culmination, the Arahant is more skilled, so it is said by the Blessed One, praised for his unblemished mind. Desiring to show the Arahant's skill in all states, to explain and show those all states, which are the domain of that skill, by way of individual designation, (he) said, starting with "the world is called." There, the world, which is called "all states" by this (term), is the world of defilements, the world of becoming, and the world of faculties, thus it is threefold, this is the explanation. There, that which stands in limited states is defilement by way of generating defilements, and is the world by way of causing wholesome states, etc., to arise, thus it is the world of defilements. That which stands in exalted states is becoming by way of existing, and is the world in the aforementioned manner, thus it is the world of becoming. That which stands in states like the faculty of faith, having become a faculty by way of its dominant position, and is the world by way of causing faculties like faith to arise, thus it is the world of faculties. Because it is to be asked, "In the three worlds, which one arises from which?" (he) said, starting with "there." Because it is to be asked, "Who produces the faculties like faith?" (he) said, "That one produces the faculties." There, "that one" (refers to) the person who stands in the limited states, which are called the world of defilements, and in the exalted states, which are called the world of becoming, by way of accomplishing those respective things, that person (produces) the faculties like faith... produces the faculties in one’s own continuum. “What wisdom can there be when the faculties are repeatedly produced and made to grow in one’s own continuum?” Because it should be asked, “in the faculties,” etc., was said. There, of the knowable means of the super-knowable. Full understanding is the wisdom that proceeds by way of grasping the form and formless phenomena, by their own characteristics and by their causes. “How many ways should that full understanding be examined?” Because it should be asked, “that by two ways,” etc., was said. There, that full understanding should be examined and grasped by the wise in two ways: by the full understanding of seeing and by the full understanding of development. By the full understanding of seeing means the full understanding of knowing, which generates the wisdom of the path of seeing. Therefore, it is said in the commentary, “the full understanding of seeing is the full understanding of knowing” (Netti. Aṭṭha. 17). By the full understanding of development means the full understanding of abandoning, together with the full understanding of discrimination, which generates the wisdom of the path of development. “The meaning stated by ‘that by two ways,’ etc., is too brief to be understood; explain it in detail.” Because it should be said, “when indeed,” etc., was said. There, when means at the time of the arising of strong insight. A trainee is a virtuous ordinary person and a stream-enterer, etc., who is accustomed to training. The knowable is the knowable aggregates such as form. Fully understands means understands by grasping with the knowledge of grasping, accompanied by the knowledge of disenchantment. Of him means of the virtuous ordinary person and of the stream-enterer, etc. Two phenomena means the phenomenon of strong insight of the virtuous ordinary person and the phenomenon of strong insight of the stream-enterer, etc. They proceed by way of causing the skill in seeing, which is the knowledge of the path of stream-entry, and the skill in development, which is the knowledge of the path of once-returning, etc., to arise in the continuum respectively. “The knowledge that was previously called ‘full understanding of the knowable,’ how many ways should that knowledge be known?” Because it should be asked, “that knowledge should be known in five ways… and realization,” was said. “Among these five super-knowledges, which are distinguished by the difference in insight, What is direct knowledge? What is full understanding? What is abandoning? What is development? What is realization? Because these questions must be asked, "Among these, what is it?" and so on, was said. Among these, "among these" refers to direct knowledge and so on. That knowledge of the inherent characteristics of phenomena, which, regarding material phenomena, is knowledge of their inherent characteristics like hardness, and regarding immaterial phenomena, is knowledge of their inherent characteristics like contact, occurring by making them its object, that knowledge is the analytical knowledge of principles, which is the knowing of causes and effects, and the analytical knowledge of meanings, which is the knowing of causes and effects. This wisdom, which is the knowing of causes and effects together with inherent characteristics, is called direct knowledge. Thus, in the manner described, having directly known with the knowledge of direct knowledge. Regarding "that full understanding" and so on: "This is blameless and wholesome, this is blameworthy and unwholesome, this is blameworthy, producing unwholesome results, this is blameless, producing wholesome results, this is defiled and dark, this is undefiled and bright, this wholesome, blameless, etc., should be cultivated, this unwholesome, blameworthy, etc., should not be cultivated." Thus, these conditioned phenomena, which are objects of insight, grasped and comprehended by way of contemplating them in groups as impermanent and so on, gradually produce this fruit and benefit, such as the knowledge of rise and fall. They give rise to the proximate cause because they arise from the insight produced by them. Thus, having determined that "this is the penetration of the realization of truths" for those knowledges of rise and fall and so on, which have been gradually grasped and have occurred, that full understanding which has occurred, that full understanding is called full understanding. Having thus connected, and having fully understood with the wisdom of full understanding as described, three phenomena remain: those to be abandoned, those to be developed, and those to be realized. "Those which are unwholesome are to be abandoned." That wisdom of full understanding which has occurred, this abandoning is the knowledge of abandoning. "Those which are wholesome are to be developed."