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is the analytical knowledge of dhamma" (Vibh. 719). For "meaning" is the cause-and-effect. And "dhamma" is the cause. The former pa- In the former, they are said to be conjoined; in the latter, isolated. However, in the latter meaning, as in the former, the arising of all supramundane wholesome consciousnesses should be understood by means of the noble path. In the second alternative meaning, it should be understood that the nasal deletion was made when "ācayaṃ gāmino" was to be said. Or, "ācayā" means accumulating, or it should be understood that they go or proceed by becoming accumulations. 11. The seven trainees are "sekkhā" because they are of a training nature. These are "sekkhā" for them, the unique qualities of the three paths and fruits. This is an illustration of those who train themselves, thus being of a training nature. For those qualities that train, they are of a training nature. The literal meaning, however, is that training is their nature, thus "sekkhā." "Not a trainee" is a refutation where there is a suspicion of being a trainee; thus, the non-attainment of the state of a non-trainee in mundane and Nibbāna contexts should be understood. Indeed, the trainings, called morality, concentration, and wisdom, are free from their opposing defilements, pure, and do not even become objects for corruptions. It is proper to call them trainings, and they are found in the eight paths and fruits. Therefore, just as the qualities of the four paths and the lower three fruits are born in those trainings, so too are the qualities of the fruit of arahantship; and if an Arahant, possessing those trainings, were a trainee like others, then these would belong to a trainee; and if it were suspected that "training is their nature, thus 'sekkhā'," then to remove that suspicion, the aforementioned refutation of being a trainee, "asekkhā," is made. Indeed, the trainings occurring in the fruit of arahantship, having completed their training function, do not perform a training function. They merely exist as the fruit of training. Therefore, they do not deserve the term "training," nor do those possessing them deserve the term "trainee." And the qualities of the highest fruit are not trainees by meanings such as "not conjoined with those of a training nature" or "born in trainings." However, the trainings in the lower fruits, by being a strong support for the path of once-returner, insight, and so on, perform a training function. Thus, they deserve the term "training," and those possessing them deserve the term "trainee," and that... And the states connected with the practice of training and virtue are indeed 'learners' in the aforementioned senses. Or, 'learner' indicates incomplete training. The immediate mention of 'non-learners' indicates those whose training is complete; thus, it does not apply to worldly attainments or Nibbāna as 'non-learners'. Or, if 'learners' are those who have attained growth, then in this sense, among the learner-states, for some who have attained growth, the state of 'non-learner' applies. Therefore, are the states of the path of arahantship, having attained growth and being 'learners' in the aforementioned senses, considered 'non-learners'? No, such terms apply to similar things. Indeed, from the path of arahantship, the distinction is made by setting aside the fruit of arahantship, which performs the function of full understanding, etc., and is a resultant state. Therefore, it can be said that those very learner-states have attained the state of the fruit of arahantship. And resultant happiness is calmer and more excellent than wholesome happiness. Thus, those states, having attained growth, are called 'non-learners'. 12. They are 'limited' by their ability to suppress defilements, etc. The three meanings (of defilements, etc.) apply to wholesome states; in resultant and functional states, only the long continuity applies. Or, they are 'limited' because they are circumscribed by gross cravings for sensual pleasures, etc., which set a measure. Because they are not circumscribed by those, but are circumscribed by subtle cravings for form, etc., they have reached a great measure, hence 'exalted'. Uncircumscribed means 'immeasurable'. 14. In the sense of being unsurpassable: Even when reflected upon for a day, supramundane states do not generate satisfaction; even when attained (in absorption), the fruit-states do not. 15. Even when engaged in matricide, etc., they act desiring benefit and happiness, thinking, "These states will bring me benefit and happiness." Thus they are desired. Similarly, in the impure, suffering, impermanent, and non-self, due to the strong perversion of purity, etc., and in the fixed wrong views of immediately ripening karma, there is activity. Thus those states, in the impure, etc., are characterized by activity contrary to purity, etc. 'Of false nature' means 'of lying nature'. When many immediately ripening karmas are done, whichever among them is strong, that ripens, not the others. Therefore, it cannot be said that there is a certainty of producing a single, exclusive result. He said, "when there is the giving of results," and so on. There, "immediately after the breaking of the aggregates" means immediately after decease. For decease is called "the breaking of the aggregates" in the definition of death. By this statement, it is said that when it comes to giving results, it is always immediately after decease, and no other time is the time for their results. Thus, the regularity of the time of results is stated, not the regularity of the giving of results. Therefore, the regularity of other karmas whose results are fixed for a certain time, such as those to be experienced in a subsequent existence or those to be experienced in this very life, would also follow. Hence, just as karmas whose nature is to produce results, even if they are not producing results due to lack of other conditions, still have the nature of producing results, so too, the karmas of immediate retribution, even if they are not producing results, have the nature of giving results and the nature of immediate retribution, which is their inherent nature. And it must be accepted that their manifestation is of a fixed nature and of an immediate nature, because in the absence of another strong karma of immediate retribution, results are given immediately after decease without fail. But then, would not other karmas to be experienced in a subsequent existence also have a nature of immediate retribution and a fixed nature of manifestation, since in the absence of another karma giving results, they too would give results immediately after decease without fail? No, they would not, because their results can be prevented by a thought-resolution of a different kind or by a destructive karma, and thus they do not necessarily give results immediately. However, for karmas of immediate retribution, there is no result-preventing factor of a different kind, like the second jhana and so on for the first jhana and so on, because all karmas of immediate retribution lead to Avici hell. And there is no thought-resolution capable of preventing the result of a karma of immediate retribution, like the thought-resolution of a virtuous person wishing for a lower rebirth, because one is cast into Avici even if one does not wish for it. And there is no karma that destroys karmas of immediate retribution. Therefore, it is only their manifestation that has the nature of producing results immediately and without fail. And many karmas of immediate retribution, when performed, are fixed for results without fail. because they are of a nature that cannot be overturned, they are determined, and by nature, they are fixed. But immediately after death, the fruit is called immediate, and those appointed to that immediate interval, by producing it, are of a nature to make it immediate, and their purpose is immediate, so by nature, they are truly immediate. Among these, when one of the same nature has given its result, the others, because the deed they were to do has already been done by that one, do not create a second or third rebirth, because their capacity is not hindered. Thus, their fixed immediacy is not averted. For that which is of the same nature does not hinder the capacity of that which is of the same nature. It should be understood that there are also other supporting factors for one. "By true nature" means by the nature of truth. 16. Because their path-function is complete, the four noble paths are here called "paths." In the sense of condition means in the sense of path-condition. For in the section on enumeration, to show that those who obtain a path-condition, but do not themselves become a path-condition, are path-caused, it is said, "excluding the path-factors of one endowed with the noble path," and so on (Dhs. 1039). But the method stated there, "for one endowed with the noble path, non-greed, non-hatred, non-delusion, these states are path-causes," and so on, is shown by "or conjoined with the path," and so on. To show the method stated by "for one endowed with the noble path, right view is both path and cause," and so on, it says, "right view itself," and so on. There, to include what was not included, three methods are stated in order; the third method, due to the abundance of causes, is here stated as the second. In the sense of prevailing by overcoming: the conascent dominant factor, also operating as the chief by way of prior volitional formations, causes its conascents to follow its sway, and thus prevails by overcoming them. The object dominant factor, likewise causing those states that are its object to follow itself, prevails by overcoming those states as an object, not as a present state. Therefore, both types of dominance are included. is to be understood.