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not for another. Thus, by that, there is completeness of resolve, but it does not succeed beyond that, even if there is resolve. Similarly here, for whomever among those of the second jhāna and so on there is the aforementioned support for the path, for that person alone is the intention determinative, not for another, since it does not succeed even if it is present. But in this view, when there is the support of the foundational and contemplated jhāna, the intention is absolutely present, just as resolve is present when there is the support for the respective fruit. Thus, it is said that the intention determines because its absence means its non-existence. "In whom there is no foundational jhāna" is said with reference to the mundane jhānas as foundations for those who are not of the fourth jhāna. And attainment of absorption does not occur without the five factors in the absence of the support for transcending gross factors. Therefore, it says, "the path is accompanied by joy." By "the path accompanied by equanimity," it shows that being of the fourth jhāna, even if equal, is not a remainder of formations for one capable of eradicating latent tendencies. And those views are not They conflict, due to intention, because of the possibility of the fifth jhana and the first jhana, this is the meaning. And intention is meaningful, otherwise, since the rule would be established by the jhanas considered as a basis, intention, if called a regulator, would be meaningless. Here, however, in the Aṭṭhasālinī, in regulating, having extracted only the meaning called insight as exclusive, by saying "among those views too, this... (etc.)... insight alone regulates," it is shown that insight alone regulates in those three views. For those respective views, success is only with insight, not otherwise, this is shown. "It trembles" means it cannot be a condition for gotrabhu (change of lineage). If the javana (impulsive consciousness) is said to have fallen at the fifth mind-moment, how then does gotrabhu and immediately after, the path, arise at the moment the javana has fallen? Because there is no falling of an unprecedented javana interval. For that javana, when it occurs many times, it is said to have fallen. But gotrabhu is an unprecedented javana arising in a different object. And similarly, the path is from a different plane. Is it not that due to the strength of the seventh javana volition, it becomes karma to be experienced in the next existence, and also immediate? Here, this might be the meaning: "Because the last javana volition is well-conditioned by the immediate causal nature of the resultant continuum, which is an immediate condition for rebirth, that seventh javana volition is to be experienced in the next existence and is immediate, not like a javana volition that has not fallen, in terms of strength." "Again, the adaptation would follow it." For if gotrabhu has formations as its object, then that too is adaptation. So, like the previous adaptation, it would also follow another adaptation, not the path. And thus, the emergence of the path would not occur, due to the absence of a condition like an advertence, with a similar object. Because of their unabandoned state, the defilements that lie dormant in the five aggregates of clinging, that plane is attained by these, therefore called "bhūmiladdhā" (plane-attained). They bind the cycle, therefore called "vaṭṭasetū" (bridges of the cycle). And, the eradication of these is also called the crushing of the roots of greed, etc. Thus it proceeds. The non-returners become one existence, and for one who is reborn there many times, it is said to be one existence in the sense of not returning below. As for this meaning, it is the emergence from the aforementioned appropriated becoming. The destruction of the condition for the volitional consciousness that gives results in the lower realms beyond the seventh existence, and in the happy destinations, is to be seen as the cessation of volitional consciousness by the knowledge of the stream-entry path. "In two existences" means for the once-returner, if the non-returner path has not been developed, the two existences that might arise in the sense-sphere. By "it moves," it shows only the nature of movement, not the absence of movement. Therefore, having shown immobility, to show movement again, it says, "For the Tathāgata..." and so on. Or, for those who, seeing the four paths as having a similar practice in some respect, might take them as inherently immobile, to prevent that misconception, "it moves" is said, not to assert movement exclusively. Thus, both views are appropriate. Alternatively, even if for some, the four paths are of similar practice, still, the practice, being perfected by defilements and faculties, is by their nature prone to movement. Thus, "it moves" is said, not "it does not move." The commentary on miscellaneous discourses on supramundane wholesome states is concluded. Commentary on the twenty great methods of the first path. 357. In whose preceding part the intention "I will develop the path" has arisen, that one develops the path. Thus, everywhere, the specific development of each particular thing should be understood by the distinction of intention. 358. In "predominance of desire" and so on, among phenomena occurring in a single mind-moment, how is desire, co-arisen with them, a predominant factor, and similarly for energy, etc.? By way of strong support. For if, indeed, for one who has desire, wholesome states are perfected, and for one who proceeds with "I will perfect this," wholesome states are perfected, then that co-arisen desire is distinguished by that previous strong support among co-arisen phenomena of its own... He makes it turn. And when it turns, they turn; when it stops, they stop; and they are like royal officers with corresponding strength. Thus it is with energy and so on. But for the remaining qualities, even if there is the aforementioned kind of turning in some places, since it is not their nature, there is no dominance, so it should be understood. Description of the Second Path 361. The long 'ā' vowel is made short, and 'aññindriya' (faculty of knowing) is stated; and the 'ā' vowel is for the limit of the Dhamma. Description of the Third and Fourth Paths 362. The path factors do not complete because right view is not to be done; this is the intention. For the path is "going while killing," and there is nothing to be killed by this. The turning of conceit similar to view, the standing in the place of view of that which turns as "I am." He says "long turning" referring to the time of turning just like light. For a simile is by a partial commonality, as intended. In "in alkali" means in the alkali ash of wood and so on. Having crushed means having defiled. Craving is taṇhā. Latent tendency is the latent tendency of craving and conceit. And in this Sutta, by showing the eradication of conceit and so on, which are not uprooted, like the eradication of a smell that is not removed, it is shown that one abandons defilements one by one; this is brought in, and it should be understood that it is not stated by way of simile in the manner described. When the mind turns continuously, the mental factors that cause defilement and purification, faulty and faultless, arising, are like its constituent parts, so it is said "by way of the mind's constituents." The description of supramundane wholesome states is finished. The description of wholesome states is finished. The Section on Unwholesome States The Chapter on the Exposition of Dhamma Description of the First Mind 365. Following the method stated for wholesome states, it is said "by the stated method" because it should be understood according to what is appropriate. From the absence of what is to be gone to means from the absence of what is to be understood. "Just going by view" means just the going by view, just the grasping. The separate grasping of unwise attention because it is a proximate cause, and because it is an exclusive cause. "Restraint by mindfulness" here should be understood as not being heedless, enduring when touched by cold and so on. "Restraint by abandoning" means vī Delightful restraint. Seeing delight means the view of delight. Ignorance is the wrong practice, appearing as a result; or it is the way of grasping the opposite of right practice. Although all greed is covetousness, to show the characteristics of covetousness that is special, reaching the path of action, and arising here, it says, “that is the wealth of others,” and so on. Craving-delight is the delight that precedes one’s own transformation. Lack of investigation is delusion. For it is due to delusion or due to view that an inclination and resolve arise in what is not an object. In a mind without mindfulness means a mind unprotected by shamelessness and so on. By this, it shows that the unwholesome aggregates, being without mindfulness and being the opposite of mindfulness, are wrong mindfulness. These should be seen as accompanied by a sharp perception in the recognition of things long done, in the arising of resentments and so on. The state of distress and so on is stated without distinction due to association with defilements, as some of the extreme opposites like lightness, such as sloth and torpor, are absent here. Non-subsidence means the state of not being settled. The taste of unsteadiness means the act of wavering. Non-subsidence of the mind is the ground for the purpose to be accomplished, or the object that is the cause of non-subsidence is called “non-subsidence.” The explanation of the section on the exposition of phenomena is finished. Explanation of the section on the detailed exposition 377. Unwavering in co-arisen phenomena should be seen as the opposite of unwavering in laziness, for example; but there, unwavering means firmness in the sense of striving for various evil actions. 381.