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Having melted and melted means having melted very pure fresh butter, put it into very cold water to cool, then having churned it when it has solidified, gathered it into a ball, and melted it again—having done this a hundred times. Even there means even where the formless meditation object... and so on... is shown, even there. The construction is: in which suttas the form meditation object is included within that. The exposition of the contemplation of feelings is finished. Ci Description of the Exposition on the Contemplation of Consciousness 365. The connection is that there is no purity for those associated with defilements. "By others" means by other undefiled things, apart from the defilements associated with oneself. "Separate statement" means a statement made separately from other unwholesome things. "Taking as distinguished" means taking as distinguished, the meaning is not seeing a unique confusion, because both are called a bewildered mind. The Description of the Exposition on the Contemplation of Consciousness is finished. Exposition on the Contemplation of Dhammas Section on the Description of the Hindrances 367. Like oxen yoked together, their simultaneous occurrence is called 'yoked-togetherness'. "In the manner of grasping" means in the manner of grasping "beautiful" even in an unpleasant object. "And as a sign" is to be connected with "is called a beautiful sign". It is said "of the desired welfare and happiness" because beings invariably wish for their own welfare and happiness. And unwise attention is indeed the wrong path to welfare-distinguished happiness, or it is the wrong path to the desired or intended welfare and happiness. For those blinded by ignorance proceed even in such a way. "To be produced" means the sensual desire to be generated by unwise attention. "Because of its suitability" means because of its suitability for unwise attention and wise attention that occur as "beautiful" and "unpleasant" in the unpleasant. The suitability is the dependence of the inclination towards impermanence etc. in forms etc., and of the perceptions of impermanence etc. on the aforementioned attention. The connection is that he produces the perception of loathsomeness in food. "Of its transformation" means of the transformation of food, such as its exudations. "Of its support" means of the stomach, or of the body itself. He is moderate in food. He says "by way of the Abhidhamma" because sensual lust is called "the hindrance of sensual desire" in the Sutta method. For in the Abhidhamma, in the analysis of "a hindrance dhamma arises dependent on a hindrance dhamma, not by pre-nascent condition" (Paṭṭhāna 3.8.8), it is said "in the immaterial realm, dependent on the hindrance of sensual desire, the hindrance of sloth and torpor, the hindrance of restlessness, the hindrance of ignorance, u from the saying "arises," etc., it is understood that the craving for existence is also called the hindrance of sensual desire. Therefore, it is said, "all greed is the hindrance of sensual desire." "Breaking the boundaries" means by a boundary of self, etc., that is broken, meaning, by the cultivation of loving-kindness that is uniform in all selves, etc. "Without designation of monasteries, etc." means without demarcation of places like monasteries. "By the loving-kindness that has been cultivated." "Of twenty-eight kinds" means seven kinds based on women, etc., each combined with non-enmity, etc., making twenty-eight kinds. "By combining with the seven, etc., women, etc., non-enmity, etc." Here, by combining with the seven, etc., non-enmity, etc., there are twenty, and by combining with women, etc., non-enmity, etc., there are twenty-eight, making forty-eight for one direction. "Similarly for the remaining directions," thus, encompassing all, it is said, "of four hundred and eighty-four kinds." And "there is no remorse for what has been done or not done" is the connection. "Much has been heard, suttas, geyyas," etc., from this saying (A. IV, 6), much learning is to be understood in terms of the nine-fold teaching, not merely of the Vinaya. But it is said "without regard for seniority" and not "and much learning." "Unarisen doubt stands here" in these many kinds of previously arisen doubtful states, such as "Was I in the past?" etc. (M. I, 18; S. II, 20), those are called the "standpoints." "Also of eight objects" means not only of sixteen objects, nor only of the three jewels, but also of eight objects. It should be seen that the other doubts are rooted in doubt about the three jewels, because doubt arises in training, etc., for one who is in doubt about the three jewels, and it does not arise for one who is free from doubt about them. "Entering" means penetrating the object by believing "it is so." The description of the chapter on hindrances is finished. Chapter on the Factors of Awakening "Therefore" means by grasping what is connected with the meaning. "Weakness due to conditions" is feebleness. "Even a village separated by mountains, regions, and forest thickets is not far," meaning, the dwelling is suitable for a forest characteristic because one has to go around the mountain. Therefore, they say he heard with the ear of flesh. Serenity, due to the cause of attainment, is spoken of by way of affection. Sharpening is causing the faculties to be acute. Gladdening is delighting. The explanation of the section on the Factors of Awakening is completed. For the first foundation of mindfulness, by way of tranquility and insight; for the others, by way of pure insight. It is said by way of tradition; otherwise, how could right mindfulness of the path have the body as its object? — this is the intention. Of the four kinds of persons mentioned, such as those observing the body. Therefore, he said: "It is not possible for one... to say." "The implication of the arising of multiple mindfulnesses and understandings" means due to the occurrence of the arising of multiple mindfulnesses by one mind-moment, and of multiple understandings in that mindfulness. "Defined by its own function" means distinguished by its own specific function. "By the distinction of phenomena" means by a specific phenomenon distinguished by the distinction of objects. "A phenomenon is not the function of a phenomenon" means another phenomenon is not called the function of one phenomenon, due to its non-existence. By the division of a phenomenon through the distinction of phenomena. "Its distinction" means there is no distinction of that function. "Therefore" means because here the distinction of function is not desired by the division of phenomena, but the division of phenomena is desired by the distinction of function, therefore. Therefore, it is said: "one" and so on. The explanation of the Suttanta division is completed. 2. Explanation of the Abhidhamma division 374. "Observing the body in the body" — this is a qualification of the foundation of mindfulness by way of the person as basis, and that is established by tradition; otherwise, due to its impossibility, he said: "by way of tradition... having taught." "Without referring to a person" means not taking a person in the sense of "observing the body in the body." And similarly, precisely because of not referring, not having made the qualification by tradition. "In the two methods" means in these two methods: the method of contemplation and the pure method. The explanation of the Abhidhamma division is completed. The explanation of the Satipaṭṭhāna Vibhaṅga is completed. 8. Sammappadhāna Vibhaṅga (Analysis of Right Exertion) 1. Explanation of the Suttanta division 390. The word "kāraṇa" means "reason," as in phrases like "all this he says without reason," and so on. Therefore, it is reason-dominant, it is justification-dominant. Or, the meaning here should be seen as exertion suitable for the action of preventing unarisen evil, etc. Non-arising of unarisen evils, etc., is the non-arising of unarisen evils, etc. 391. "Not another dhamma" means just as the desire-synonym of craving, wrong views, striving, etc., which are of such a nature, is called another dhamma, because the desire, reckoned as the wish to do, is absent in them. But the desire for dhamma, being of that nature, is not another dhamma. Therefore, it is said: "Desire for dhamma is natural desire." 406. "In the commentary" means in the ancient commentary. "Leading to the non-benefit of the cycle" means from the arising of the suffering of transmigration. "They are unable" means it is said: "Having fallen away from peaceful attainment, they are unable to establish themselves in the holy life." "There, of two kinds" should be connected. "Already arisen" means they arise, having arisen before, by way of manifestation, etc. "In all conditions" means in conditions such as being normal. For in the condition of being normal, all of them should not be practiced in every way. And in the other condition, in that very condition, those very things should be practiced. "Duties, etc." By the word "etc." these are included: "one should not dwell in an unroofed place alone, one should not dwell in a roofed or unroofed place alone, one should not sit on a single seat, one should not sit on a high seat while another sits on a low seat, one should not sit on a seat while another sits on the ground, one should not walk on a single walking path, one should not walk on a high walking path while another walks on a low walking path, one should not walk on a walking path while another walks on the ground." "Of them" means in the sense of probationers, elders, etc. "Having collected" means having gathered. "Having made each one" means having made all nine into one each. "Salutation, rising to greet, reverential gesture, proper conduct should not be accepted, offering of a seat, offering of a bed, water for feet, footstool, foot-mat, receiving of bowl and robe should not be accepted." All of this is one