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should be understood, by showing that one endowed with jhana is endowed with initial and sustained thought, it is stated that jhana itself is with initial and sustained thought. In "joy-and-happiness born of seclusion," in the former meaning, "born of seclusion" is jhana. And from the word "joy-and-happiness," which has a specific meaning, the letter 'a' is stated in "in this" or "in that." In the second case, joy-and-happiness itself is born of seclusion. And "joy-and-happiness born of seclusion" is a compound in the sense of another word, and the elision of the possessive ending has been made, or if there is elision, "joy-born-of-seclusion-happiness" is the reading; this is the distinction. "By the sequence of enumeration" means "by the sequence of enumeration," or "the mere sequence of enumeration is first," this is the meaning of the statement. The path, by the abandonment of perversions such as permanence, being unconfused, penetrates the characteristics of impermanence, etc.; this is the contemplation of characteristics. Nibbana, being the state of non-confusion, is the true characteristic because its characteristics are not perverted and it is unchangeable. Description of the Second Jhana 161-2. "Cessation of initial and sustained thought": by this, it is shown that the grossness of the first jhana is due to initial and sustained thought, and by transcending these, the second jhana is attained, not by transcending contacts, etc., which are not gross by nature. The same method applies to "from the fading of joy," etc. Therefore, the statements about transcending initial thought, sustained thought, joy, and happiness, which indicate the attainment of the second and subsequent jhanas by transcending gross and gross factors, are said to be indicative of that, being a part of them, namely the statement about transcending initial and sustained thought. Or, by the statement "cessation of initial and sustained thought," which indicates the attainment of the second jhana by transcending them, the statements about the fading of joy, etc., indicate the attainment of the third and subsequent jhanas by transcending joy, etc.; thus, its indication of that is stated. "Like a blue cloth due to its association with blue color" means "like a cloth is blue due to its association with blue," this is the intention. When it is shown that jhana is purification due to its association with the purification by which it is purified, then by the appositional statement "jhana is purification," the occurrence of that word in jhana due to its association with it is shown; thus, there is no contradiction. One In the state of one-pointedness, when one-pointedness is shown, it is said, "One-pointedness is absorption," and by this appositional statement, the growth of absorption into one-pointedness is stated. And this "state of one-pointedness" should not be taken out and one-pointedness defined; rather, it is fitting that the word "state of one-pointedness" functions in absorption, just as the word "serenity" functions in concentration. "Applied" means brought to destruction. Since the method of attaining the second absorption and so on is indicated by the internal serenity and the one-pointedness of the mind, and since the cause of the state of being without initial and sustained thought is indicated by the statement of the cessation of initial and sustained thought, what more is achieved by the statement "without initial and sustained thought"? No, because it is not indicated. For the statement of the cessation of initial and sustained thought does not state the non-occurrence of initial and sustained thought. For in initial and sustained thought, there is the abandonment of craving and their cessation. And for those who abandon craving in formations, in those paths where craving is abandoned, and in the fruits, the occurrence of formations takes place. In the same way here, the association of initial and sustained thought with the second absorption, where craving for initial and sustained thought is suppressed, would not be prevented by the former statement. Therefore, to prevent that, and to show that their cessation is the transcendence of the desire to advert and so on, it is said, "without initial thought, without sustained thought." Description of the Third Absorption 163. Pure nature is the nature of one whose defilements are destroyed, freedom from defilements. Here, in "sign of equanimity," the middle effort, free from the bias of sluggishness and agitation, is called "equanimity." That itself, having taken on that form, is the sign of such an effort that is to be brought about, hence "sign of equanimity." For the attainment of the first absorption, regarding the hindrances... and for the attainment of the attainment of the dimension of neither perception nor non-perception, the knowledge in the perception of the dimension of nothingness, the wisdom of reflection and establishment, and the equanimity regarding formations—these eight arise in the sense of attainments. For the attainment of the stream-entry path, birth, occurrence, sign, accumulation, rebirth, destiny, origination, arising, birth, old age, death, sorrow, Without lamentation, suffering, sorrow, and despair. For the attainment of the fruit of stream-entry, origination... [leads to] anguish. For the attainment of the path of arahantship, origination... [leads to] anguish. For the attainment of the fruit of arahantship... for the attainment of the void dwelling... for the attainment of the signless dwelling, origination, occurrence, exertion, rebirth-linking... discerning establishment, wisdom, knowledge in equanimity regarding formations— these ten arise by way of insight. What exists, what has come to be— that is the five aggregates. One abandons that with the knowledge of desiring liberation. Just as in discerning the proper characteristics of a seen auspicious sign, so too one attains equanimity in discerning the characteristics of formations that have come to be, having the three seen characteristics. "Without exertion" means that even in that sublime pleasure, there is no inclination, it is an opposing action. It is said that one endowed with jhāna experiences mental pleasure through the mental body, and physical pleasure through the arising of form, which is the cause of physical pleasure. Because of pervasion, because of permeation. Just as pleasure arises for a body pervaded by water when touched by such non-opposing tangibles like wind, so too for a body pervaded by these. Description of the Fourth Jhāna 165. "Unmanifest manifestation" means, like pleasures and pains, unmanifest forms; like the path of a deer on the back of a rock, it is the manifestation of unmanifest forms to be inferred from it. The description of the fourfold method is finished. Description of the fivefold method 167. "To which element of phenomena" refers to the omniscience. For by that, knowing the difference in the forms of phenomena, one directs the teaching accordingly. And here, in the fivefold method, the second jhāna is divided, making it a part of the second jhāna in the fourfold method, [saying] "in which... one develops the path, without applied thought, with only sustained thought, born of concentration, with rapture and pleasure, one enters and dwells in the second jhāna." Why? Because its result is similar to the second jhāna, being the dwelling place of beings with unity of body and diversity of perception, and because it is born from the concentration of the first jhāna. For the first jhāna itself is secluded from sensual pleasures and unwholesome states, due to their absence. Here it is not possible to say, “separated from sensual pleasures, separated from unwholesome states,” nor “born of seclusion.” And in the Suttanta teachings, in the fivefold method, the second and third jhānas belong to the second jhāna, due to the cessation of initial application, due to the cessation of sustained application, due to being without initial application, and without sustained application. Description of the Four Paths 176-180. The access concentration of each jhāna is a stable mundane concentration due to the cessation of hindrances, initial application, sustained application, and craving. “In accordance with that” means being in conformity with that; but they say that this is wrong mindfulness, either as craving for that, or as the aggregates associated with craving for that. It is also proper to say “mindfulness of avoiding that particular craving.” Thus, the alternative “by mindfulness or by craving” is made. And paths arise even by way of arrival, this is said sometimes with reference to the path-nature made by the arrival of the second jhāna and so on to the first jhāna and so on. The word “api” (even) indicates non-exclusivity; because of this non-exclusivity, in the Pāli, four paths, four objects, and sixteenfold distinct applications are combined for each jhāna. Otherwise, nine jhānas would have to be combined for each path and so on. Description of the Four Objects 181. “Of little quality” means not mastered by the five masteries. Description of the Combination of Objects and Paths 186. “Before” means before the sixteenfold application. By the phrase “those who produce jhāna,” it should be understood that the jhānas produced by those trainees who have made preparation and whose jhānas are produced only by the path, are included in the pure ninefold classification, being bound to the path. For they do not “produce” them. Description of the Kasiṇa 203. By the statement “leading to cessation,” the leading to formless attainments is also shown. “Quick perception” means quick direct knowledge, quick realization. Description of the Abhibhāyatana 204. “Also another” means that it functions not only as the kasiṇa-ayatana itself, but also as the abhibhāyatana. Even though abhibhāyatanas are kasiṇa-ayatanas, the abhibhāyatana is distinct