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that by the support of energy, skillful development arises powerfully and firmly. Thus, such powerfully arisen skillful development is also called the seven powerful factors of enlightenment. A well-perceivable aspect, like a kasiṇa sign, like a mental image, like a physical form, is called a 'sign'. And tranquility, being of such an aspect, is called a 'sign'. For it is grasped by one who reviews, through reviewing. The mind does not scatter like restlessness; or, non-scattering is the prevention of scattering. 135-142. Virtue itself, repeatedly practiced, fulfills both mundane and supramundane virtue. Therefore, it is said 'due to the fulfillment of virtue'. 'Accomplishment of virtue' is said in the sense of a part of the accomplished collection, referring to both causal virtue and resultant virtue. Or, because it is said, 'And what, householder, are unskillful virtues? Unskillful bodily action, unskillful verbal action, wrong livelihood' (Majjhima Nikāya 2.264), all skillful and unskillful... Having taken "virtue," therein good virtue is determined, and it is said "accomplishment in virtue." Thus, accomplishment in view should also be understood. Purity of view, however, is the wisdom that is the same as the two terms: "purity of view" and "purity of view, however," in the sequence of the purity of view which is the knowledge of the ownership of kamma, etc., and is the striving of one whose view is thus. "Whose view is thus" means whose view is of the kind that has arisen, or whose view is appropriate to the striving to be brought about, or whose action proceeds according to the view. "Agitation" is knowledge accompanied by shame, or it is shame itself. "Completeness" is satisfaction, contentment, gratification. "Dissatisfaction" is the state of not having this satisfaction. "Dissatisfaction" is the state of being dissatisfied. "Retreat" is turning back, receding in the midst of the flow of energy. "One who retreats" is one who has this. "Non-retreating" is not retreating. "Non-retreating" is the state of not retreating. "Liberation" means being intent on the object, and being free from defilements and all formations. "In the sense of rebirth-linking" means in the sense of linking again the defilements that are to be abandoned by each path in the continuum of aggregates on the arisen path. "In the state of non-arising" means in each fruit. "At the end of non-arising" means the path that causes non-arising is non-arising, at its end. The description of the terms in the two-fold mātikā of the Suttanta is finished. The description of the terms in the two-fold mātikā is finished. Description of the analysis of terms for wholesome kammas in the sense-sphere. 1. "Or whatever… and… formless phenomena" is not stated by connecting with the verb "are" as in "contact is," etc., saying "they also are." But having taken the remaining enumerated items, it is stated to apply "these phenomena are wholesome," and is thus limited by application. And having done so, its analysis of terms is not stated in the exposition. However, because it is not shown in its own form, the connection and exposition with the second verb "are" by saying "there is" is not made. But having enumerated it briefly, the limitation in the enumeration of the phenomenon "or whatever phenomena are enumerated" is appropriate briefly. and at the end of the exposition of the Dhamma, what was said. Since the absence of a question is understood by the very words of the section on questions, to explain the specific type of question, he says, "This is a question of desiring to speak." He shows the five kinds of questions found in the Mahāniddesa (Mahāni. 150; Cūḷani. Puṇṇakamāṇavapucchāniddesa 12; Mettagūmāṇavapucchāniddesa 18). "Characteristic" means any nature desired to be known. "Unknown" refers to the state of being unknown by any knowledge. "Unseen" refers to the state of being unseen as if directly, by knowledge that is vision. "Unweighed" refers to the state of being unweighed by wisdom that is a scale, as in "this much it is." "Untested" refers to the state of not having completed the act of knowing by wisdom that is testing. "Unmanifest" refers to the unmanifest state of knowledge. "Unrevealed" refers to the unrevealed state by knowledge. "Illumination of the unseen" means that by which the unseen is illuminated. A question by agreement is an agreement-question. For in a question like "What do you think, monks?" agreement is asked, as in "What is your agreement?" "Desiring to speak" means by the desire to speak. "The exposition of dhammas according to their divisions" refers to the exposition of the mātikā (matrix). For there, after stating the divisions like wholesome, etc., first, the dhammas are stated afterwards, so he says the explanation "for showing what has divisions." This is what is meant: In the mātikā, the dhammas are stated with their qualifiers, and these are primary because they are to be qualified, and what is primary is suitable for a course of action, so the primary dhammas themselves are to be questioned and answered. Therefore, to show those that are to be questioned, "What are the dhammas?" is said. But to show that those with specific qualities are questioned, again "wholesome" is said. Thus, this sequence of words is made for showing what has divisions. In the answer "These dhammas are wholesome," the same application should be made. To explain the meaning of "having revealed the exposition of dhammas according to their divisions," he says "for in this..." and so on. The connection is "many divisions are to be taught." Therefore, from the exposition of non-technical terms, the dhammas themselves are to be taught. These, and because they bring forth the knowledge of analysis of density and distinction, and because they are to be taught to those who have distinctions, they are connected with "skillful... and so on... having illuminated." In this way, indeed, to reveal the cause with its reason for the aforementioned illumination, it is said again, "only phenomena," and so on. "Phenomena," by the mere general term, the grasping of unity in the sense of a collection or density occurs, thus the teaching of distinctions brings forth the knowledge of analysis of density, and similarly, by illuminating the skillful and other phenomena and the meanings of the indeterminate and so on, it brings forth the knowledge of analysis of phenomena and so on. To explain "for the purpose of showing those with distinctions," it says, "now by which," and so on. Distinction... and so on... it is fitting, because it is a qualifier of what is connected with the proper course of action. Or, the enumeration is primarily about phenomena, the question is primarily about what is doubtful, and the nature of phenomena is not doubtful, but the distinction of skillful and so on is doubtful, thus this order of terms is made based on what is definitively doubtful. "Here," in this statement. "Why did the Blessed One say it?" to show that, he says, "he designated mind at the time." "At the conclusion," at the conclusion of the designation of mind at the time, of "in which... and so on... having begun." "At that time," at that moment of the arising of mind. The connection is: "having fixed the time by the mind, then afterwards he enlightened." Even though there are various times such as eating and going, and various kinds of concomitance and so on, the aforementioned mind-fixed distinction is made, because of the absence of the intended contacts and so on at another time, the meaning is that he designated the mind at the time to show the mind as the qualifier, so that contacts and so on might be enlightened at the mind-fixed time. Indeed, the time to be qualified also takes on the nature of a qualifier for its own benefit, and the mind, being the qualifier, takes on the nature of what is to be qualified for its benefit. This is the distinction of continuity, density, and so on: the occurrence of former and latter as if unified by their uninterruptedness is continuity-density, similarly, contacts and so on are as if unified by being in one group, by having an undiscernible difference in function, and by having one object. means the density of the collection, etc. "Time and occasion" means the right time and the collection of conditions. "Moment" means opportunity. For the path and the holy life, the arising of a Tathāgata, etc., is an opportunity because it is the cause for obtaining the requisite conditions. A moment is indeed an occasion. What is called "moment" and "occasion" is one and the same, that is the meaning. "Great assembly" means a great gathering. "Occasion" is also a moment, meaning a cause for the completion of training. "Proclaimers of doctrines" means proclaimers of views. For there, the sectarians, being seated, proclaim their own doctrines. "Realization of the meaning" means the attainment of benefit. "To be realized" is realization; the meaning of realization is the state of realization, meaning that oppression, etc., are spoken of as being unified by their nature of being realizable; or the meaning that is the object of realization or penetration is the state of realization, meaning that these very things are thus spoken of as unified. There, oppression is the suffering of the truth, the harming of one who is endowed with it, making it not expansive. Torment is the burning, the scorching, by way of the suffering of suffering, etc. The word "here" is used because in some unwholesome and indeterminate states, a moment is not possible. Does not the arising of wholesome states occur without the ninth moment? No, it does not, but the ninth moment is not the only moment; the four wheels are also called moments. By the ultimate division, without the moment of right self-aspiration, there is no arising of wholesome states, so "moment" is taken here. Consciousness dependent on sense-objects and attention, etc.