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personal service, running errands (the twenty-second) is similar to messenger work, therefore twenty-one. Six improper resorts are: resort to prostitutes, widows, mature virgins, eunuchs, taverns, resort to bhikkhunis. It is abbreviated. Because it is not explicitly stated in its own form, it is not possible to say "what is desire there?" and so on. The meaning is that the statement "whatever desire, desirefulness" and so on has been abbreviated, and the statement "and whatever else" has been made. The explanation of the section on exposition is finished. Explanation of the section on divisions In the section on exposition, although there are many individual instances of questions and so on, they are brought together into a single category as questions and so on, and thus a fourfold division is stated. The collection is the abbreviation or inclusion of "four, two" and so on. It is said with reference to what should be collected, excluding "and whatever else." For these, being stated and expounded separately, are scattered and thus should be collected, but not "and whatever else," as they are not scattered in the manner of going into a collection. However, since they are included in the aggregate of formations, in order to prevent them from being non-aggregates in that exposition, they are simply called "and whatever else," and thus "and whatever else" should not be excluded. By way of condition means by way of the condition of nutriment. Or, among "cause, condition," the generator is the cause, the supporter is the condition, thus by way of condition in these distinct senses. Just as edible food supports the physical body by bringing about the eight factors of nutritive essence, so too these support the mental body by bringing about feeling and so on. And they are so, he says, referring to common co-arising and other conditions. Otherwise, they are conditions in another single way, and thus are called nutriments. Therefore, there is no possibility of cause, dominance, and so on, which are devoid of the function of bringing about, being nutriments. And the three feelings bring about and so on, is said in a way that is possible, not in this particular mind by way of contact and so on. And the three existences refer specifically to consciousness that has become existence in the sense of sensual existence and so on, and generally to the five aggregates of clinging. Approaching the object, contemplating is thinking, observing closely. In the sense of cause means in the sense of means, not in the sense of root. The eightfold path, which has gone and practiced in the earlier part, which is momentary and arises together with the supramundane moment, It is called the path of the Tathagata. Before the moment of insight, due to the complete purity of bodily actions and so on, the eightfold path, as a support, "the noble eightfold path reaches the perfection of development" (MN 3.431) by such a statement, the eightfold nature of the preliminary path is shown by the word 'Tathagata', not that the eight factors exist at one moment. Thus, this method of teaching by way of indirect statement should be understood. Knowing itself is the diversity of mind, thus it is said: "By reason of the diversity of mind, consciousness-aggregate is one single phenomenon." Even though the feeling-aggregate and others are included in "there are four aggregates" and so on, the statement "there is one feeling-aggregate" and so on, is to show that not many feeling-aggregates and so on are mentioned here by way of species-designation. And when the species-designation of one faculty is rejected, the rejection of other faculties, nutriments, and so on, is made. Thus, it should be understood that it is made for the mind-faculty, which is the foremost. The explanation of the section on parts is finished. Explanation of the section on emptiness 121-145. Here (atthi) means at this time as stated, or among these phenomena. Being (bhāvo) means a living being, or any meaning whatsoever. Explanation of the second mind, etc. 146. With effort (sappayogena) means accompanied by the exertion and application for a sluggish mind. With skill (saupāyena) means accompanied by such means as reflecting on the danger and benefit in doing or not doing wholesome deeds, and encouragement from others. 156-159. In the Great Commentary, it is permitted for development that is not overly concentrated, thus it shows no distinction even for those who are merely casual. Explanation of the discourse on the grounds for meritorious actions, etc. Reverence itself is a ground for meritorious action accompanied by reverence, just as "accompanied by delight and lust." Or reverence is mental factors associated with volition, or bodily and verbal actions. Volition accompanied by that is accompanied by reverence. By pervading with benefit (hitapharaṇena) means by pervading with loving-kindness towards the teacher, or by a mind of benefit arisen with the thought "thus will benefit be for me." Knowledge of ownership of kamma is the action of straightening one's view. The characteristic of certainty means the characteristic of the certainty of great fruit. Inclusion in the ethical. they go by way of conduct. Even if one approves, as if giving up a blameless thing, one rejoices in another's prosperity, thus approval is included in merit by giving. Even while developing, he speaks referring to incomplete development. For complete is absorption. Having made eight parts, having shown one first consciousness arising in one being at one moment, and not showing others similar to it, all of them are unified by their similarity, and so are the rest, thus making eight. The description of sense-sphere wholesome is finished. Form-sphere wholesome The fourfold method Description of the first jhāna 160. Having omitted the latter part, form existence is called form. Even though jhāna is not a path, the word 'path' is used to prevent the development of another path, this is the purpose of taking 'path' in this sense, not that all wholesome jhāna is a path. There, since the time of the development of the path has been determined, the wholesomeness of contact and so on, occurring at the time of non-path development, would not be shown, therefore, the path-nature of all should be shown. There is no other path than this, thus, in the absence of another cause that is devoid of another plane, the nature of generating rebirth in the form realm, like the nature of resultant phenomena, is said by the word 'path' as being entirely similar in terms of resultant phenomena, this should be understood. Wholesome giving is to be seen as non-greed. Or else, volition is giving, excluding that, the other two are said to be associated with volition. They are suitable, meaning they are suitable to be called a path, having been included by the word 'jhāna' due to their path-nature. Acceptance is faith. Why is this meaning "generates and increases" stated, abandoning the meaning seen elsewhere? Because this meaning is seen elsewhere for the word without a prefix, to clarify this meaning, the Sutta "and again, Udāyī" (M.N. 2.246 ff.) is cited. For some noble ones, the jhāna attained by the noble path and other jhānas are also of the nature of development, so in those too, by developing at the time is accomplished by non-wavering. They go out, they depart by this, or in this, thus it is an escape. Who depart? Desires. The meaning is the abandonment, the escape from these desires. Thus, the genitive case in "of desires" is appropriate in the sense of an agent. The meaning "separated from material desires" is also appropriate with "even from material desires," so the word "pi" (even) here signifies the accumulation of other appropriate meanings, not the accumulation of defilement-desires. Why? Because in this context, the separation from defilement-desires is stated by the second word. Although the word "unwholesome" includes defilement-desires, it also includes all unwholesome things; however, separation from defilement-desires is stated in every way, so it says, "because of the word for separation from defilement-desires in the second [word]." Even for the attainment of sense pleasures, the impure practice of killing and so on occurs, so the purity of practice is demonstrated by separation from that. The cultivation of intention is by purifying the defilement of craving. And also of others, such as views and conceit, and contact and so on. The jhāna factors mentioned above are the higher jhāna factors; the mention of their opposing hindrances is to show their antagonistic nature to their own adversaries. By the word for separation from ill-will, the overcoming of hatred, whose object is the various forms of resentment such as "he harmed me," and by the word for separation from sloth and torpor and so on, which are dominated by delusion, the overcoming of delusion, whose object is the various forms of suffering, past and so on, by way of concealment, is stated. And since this overcoming of sensual desire, ill-will, and the sloth and torpor that are one with them, is by nature an opponent to all unwholesome things, the abandonment of all unwholesome things by that nature, even though it occurs, is of the nature of overcoming sensual desire and so on. Therefore, without distinguishing them due to that nature, the overcoming of hindrances, unwholesome roots, and so on, is stated. The application of thought is stated as being appropriate for the attainment of absorption (appanā) in the first jhāna concentration, which has reached a state of firmness due to a specific function of thought, and in similar concentrations such as the second jhāna, which are without thought, due to the firmness that keeps adversaries far away. This is the usage of the commentaries; otherwise, thought itself would be absorption. is not a practice. The meaning…etc…