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And not only ten years old, but also not nine years old… …nor even one moment old again, due to the absence of re-linking. However, it is said thus in terms of the occasion of its arising. And these are indeed stated in the Sutta as, “Here, a monk has keen desire in undertaking the training,” and so on. The ten wearing-away bases are, “For a person with right view, wrong view is worn away,” and so on. Aggregates and so on are the aggregates, sense-bases, elements, and so on. Binding shows that “craving is called vāna (binding) in the sense of binding to existence and so on.” Going refers to the occurrence in the object in the sense of relishing. Therefore it is said, “in pleasant and agreeable forms.” Accompanied by insight is to be understood as it causes the production of communication. However, by stating it with the qualification “physical energy that has not reached the path,” it is indicated that supramundane energy is also, by implication, called physical. It is said that the rapture enlightenment factor is not spoken of in the form-sphere, thus it says, “in the form-sphere… …is rejected.” Just as rapture accompanied by insight is, by implication, called “the rapture enlightenment factor,” so too, rapture in the form-sphere should be said to be conducive to penetration. Even though it could be obtained thus, it is not stated, taking into account what is not obtained. The qualification “without initial application, without sustained application” is for showing the tranquil and refined rapture. Being enlightenment factors means being enlightenment factors by implication. Rapture without initial application, without sustained application… …is not spoken of, because it is with initial application and with sustained application. Not indeed In the sense-sphere, there is joy without applied thought and sustained thought. Here, it is said by way of analogy, is the meaning. Because it aligns with the penetration of the path, just as in insight, so too in the foundational jhānas, mindfulness and so on are called "factors of awakening." Therefore, it is said: "Because they lead to penetration, they should not be rejected." Having thus stated the intention of those who include the factors of awakening in kasiṇa-jhānas and so on, to state the intention of those who do not include them, he begins with "But those who do not include them..." For they include the factors of awakening at the moment of insight, due to the accomplishment of the immediate and exclusive task, not at the moment of jhāna, because they are not present then. Therefore, it is said: "Just as for the task of insight... (etc.)... they do not include them." The outflow of kasiṇa is the formless attainments, therefore, it is said: "dependent on that." The explanation of the second method is concluded. Explanation of the third method 470-1. Giving up, abandoning, is relinquishment. Or, giving up is the state of being released, entering without apprehension. Therefore, it is said: "The word 'vossagga'... (etc.)... two kinds are stated." At the moment of insight, by way of its constituent parts and inclination towards it. At the moment of the path, by way of eradication and making it the object. The explanation of the third method is concluded. The explanation of the Suttanta division is concluded. 2. Explanation of the Abhidhamma division 472. Equanimity is the nature of the equanimity factor of awakening. And it, like the concentration and energy factors of awakening, does not busy itself with the excess or deficiency of its co-arisen factors, but proceeds in a neutral manner regarding their non-excess and non-deficiency. This meaning is stated beginning with "by way of equanimity." There, seeing by way of origination, he calls reflection. The explanation of the Abhidhamma division is concluded. The explanation of the analysis of the factors of awakening is concluded. 11. Analysis of the Path Factors 2. Explanation of the Abhidhamma division 490. "In the Abhidhamma" means in the Dhammasaṅgaṇī. For it is a pure Abhidhamma teaching, not mixed with the Suttanta method like the Vibhaṅga teaching. It does not make it "noble" by its occurrence, even without it, its nobility is established. Therefore, it is said in the commentary: "Just as..." and so on. 493. "By worldly time" this means the accomplishment of the supernormal task through the power of prior cultivation. It is said for showing. These are right view and so on. Because of being special conditions for showing the danger and benefit in non-abandonment and abandonment, right view and so on are said to cause the abandonment of wrong speech and so on. The cessation from wrong speech and so on, and the practice of right speech and so on, is said to be "the practice of right speech and so on is indeed abstinence." Not in the sense of being a cause (like right view and so on), nor in the sense of being an agent (like the person endowed with them). "Even at the supramundane moment" means not only at the mundane moment, but also at the supramundane moment. "The aggregates ripen with substratum" refers to that which gives rebirth. Here, "ripens" means giving rise to resultant continuity. "Each one" means by asking about each factor, starting with "What is right view there?" "Of that very one" means of each single factor, not of the collection of factors. "But by asking together" means by asking "What is the five-factored path there?" "Because of being a single answer and explanation" means that although an answer is given starting with "What is right view there? It is wisdom" (Vibh. 495), since it is an explanation by way of answering a single question "What is the five-factored path there?" (Vibh. 494), it is not a separate question and answer. Referring to the objection "Why is a separate question and answer given here only in the five-factored section, and not in the eight-factored section?", he says "there" and so on. "By way of each one" means by way of right view and so on. Therefore it is said: "Monks, I will teach you the noble right view, with its supports and requisites" (S.N. 5.28). They succeed by prior purification. For it is said: "Indeed, his bodily action, verbal action, and livelihood are perfectly purified beforehand" (M.N. 3.431), therefore the meaning is that there is no development starting with right speech and so on. Therefore he says: "Not by way of the path's approach." The explanation of the Abhidhamma analysis is finished. The explanation of the analysis of the path factors is finished. 12. Analysis of Jhāna 1. Suttanta Analysis Explanation of the Matrix 508. By "restraint of the Pātimokkha," the word "etcetera" includes guarding the doors of the senses, moderation in food, mindfulness and clear comprehension, and devotion to wakefulness, and so on. By "recollection of the unattractive," it means the jhāna of unattractiveness and the jhāna of recollection. Since mindfulness is the perfection of the preliminary duties that make one a recluse, the state of being a recluse is already accomplished. Thus it says, "empty... ...shows." For when the cause is accomplished, the result is also accomplished. To show the nature of the training rules, the manner of training, and a brief classification, it is said "in the training rules," etcetera. There, by "in terms of name-body, etcetera," it means those stated in terms of name-body, word-body, and letter-body. By this, it shows that the training rules are of the nature of an enactment that is a means to attain the training. The manner of training in them is simply not transgressing the Teacher's command. Thus it says, "word... ...to be trained in." By "in the divisions of training," it means in the aforementioned divisions of the higher virtue training. In these, undertaking is the manner of training. Thus it is said, "to be trained in by way of fulfillment." By "parts of the training rules," it means components of the collection of training rules. For the training of bhikkhus is intended here, as it is said, "here a bhikkhu." Thus it will say, "The other training, however, is stated to show the meaning of the word 'training' by way of extracting the meaning" (VibhA. 516). The commentary on the Mātikā is finished. Commentary on the Niddesa 509. By "seen," it means realized by self-existent knowledge. The same method applies to patience, etcetera. For the Blessed One's endurance, approval, etcetera, are by way of realization through self-existent knowledge, not through hearsay or speculative thought, as with others. The meaning of "unperverted" should be understood as leading exclusively to liberation. By "being trained," it means being practiced in the training. "Training rules are to be trained in" refers to the Pāli text of the training rules. By "three aggregates," it means the three aggregates of virtue, etcetera. By the saying, "abstaining from all evil... ...the teaching of the Buddhas" (Dhp. 183; DN I.90; Nett. 30), it says, "the three trainings that are the giving of instruction." By "right view," *** 508. By "restraint of the Pātimokkha," the word "etcetera" includes guarding the doors of the senses, moderation in food, mindfulness and clear comprehension, and devotion to wakefulness, and so on. By "recollection of the unattractive," it means the jhāna of unattractiveness and the jhāna of recollection. Since mindfulness is the perfection of the preliminary duties that make one a recluse, the state of being a recluse is already accomplished. Thus it says, "empty... ...shows." For when the cause is accomplished, the result is also accomplished. To show the nature of the training rules, the manner of training, and a brief classification, it is said "in the training rules," etcetera. There, by "in terms of name-body, etcetera," it means those stated in terms of name-body, word-body, and letter-body. By this, it shows that the training rules are of the nature of an enactment