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is not another phenomenon like craving, views, or energy-desire, but rather, showing that it is the very nature of desire, it is said, "nature-desire." There, in "whatever desire for sensual pleasures" and so on, craving is called desire, it should be understood. In "Are all recluses and brahmins, sir, of one view, one practice, one desire, one resolve?" it is view. In the description of heedlessness, "abandonment of desire, abandonment of burden" is explained as energy. 394. "Striving energy, undertaking" the explanation of both terms is an explanation of energy, with this intention, it is said, "in the explanation of energy." 406. "In all the preceding parts" in the preceding parts of all paths. In "in the former" "may unarisen wholesome states not arise for my disadvantage" here too, "only calm and insight should be taken" is said in the commentary. But that, because it is a state of not having arisen on the path, and because if it does not arise, it leads to the disadvantage of the cycle of existence, it is not appropriate, so it is rejected. There is great reverence, therefore, "it is not possible to find according to one's wish due to reverence for the Sangha," so he did not leave with the Sangha. "Are they not very dull?" is the meaning of "not very dull." There is no other strong cause for stabilization apart from the attainment of tranquility, so it is said, "those fallen from it cannot be stabilized." For when a great rope is cut, threads cannot be held together. Having shown the object in calm, and with the intention that insight has the same course as that, it is said, "thus arisen calm and insight... ...lead to." There, in "of the unarisen," there, in the two kinds of right exertion discourse, or there, in the Pāli, "of the unarisen" is the meaning of this determination. "These very ones" are those that have arisen in the beginningless cycle of existence. Fourteen great observances are stated in the Khandhaka. The fourteen duties are: for a guest, for a resident, for a traveler, for an approval, for the refectory, for a alms-gatherer, for a forest-dweller, for a lodging, for a hot-bath house, for a latrine, for a teacher, for a preceptor, for a co-resident, for a pupil. Besides these, there are eighty-two minor duties, which are said to be observed at certain times, such as when one has committed an act of censure, or when one is undergoing probation. These are not to be observed in all circumstances, therefore they are not counted among the major duties. Therein, beginning with "I will lay down the duties for bhikkhus undergoing probation," the sixty-six duties that are to be observed by one in normal standing, ending with "one should not walk on a walking path while walking on the ground," are mentioned. Beyond that, "Monks, a bhikkhu undergoing probation should not dwell in the same covered lodging with a bhikkhu who is older in probation, or one who is liable to be sent back to the beginning, or one who is liable to undergo penance, or one who is undergoing penance, or one who is liable to be reinstated," and so on, these are not different from those to be observed by one in normal standing, so they are not counted separately. But because they are to be observed in relation to different individuals, such as those older in probation, they are grouped together and counted as five, making a total of seventy-one duties. Among the duties for those who have committed an act of suspension, it is said in the laying down of duties: "A bhikkhu in normal standing should not accept salutation, rising up, or back-rubbing during bathing." This acceptance of salutation and so on is one. "A bhikkhu in normal standing should not disparage one who has fallen into misconduct," and so on, these are ten. Thus, there are eighty-two. Some of these are duties for those who have committed an act of censure, and some are duties for those undergoing probation. Thus, by including what was not included before, it should be understood as eighty-two duties. Here, "that object" (tadārammaṇaṃ) is in the sense of experiencing the result. And "action" (kammaṃ) is said to be "having been experienced and ceased" in the sense that it has occurred and ceased, because the unripened result has not ceased in any way. It is not like "kingship" in the Aṭṭhasālinī. The javana, having been experienced in the past, has passed away. And the remaining conditioned things, called "arisen and passed away," have passed away, having arisen and ceased. Therefore, here it speaks only of the result that has arisen due to opportunity, not of kamma as in that (other context). "Latent defilements" are understood as those not abandoned, to be abandoned by the path. Therefore it says, "whether past... (etc.)... cannot be said." For their present existence, etc., cannot be said, like a young mango tree. The object attained by grasping a sign is like a tree from which milk-sap has been drawn. The object with defilements contained within, due to not being suppressed, should be seen as a tree from which milk-sap has not been drawn. Or, individuals who grasp signs and whose defilements are not suppressed are like trees from which milk-sap has been drawn and not drawn. "In the former way" means it should be expanded by connecting it, as in the case of unsuppressed arisen things: "It cannot be said that they will not arise in this or that place, because they have not been uprooted." "In the Pāḷi" refers to the Paṭisambhidā Pāḷi (Paṭi. Ma. 3.21). To make clear the unclarified point that defilements abandoned by the path cannot be spoken of in three ways, a tree with unripe fruit is brought forth. And to show the unabandoned nature of past, etc., it says, "It should be illustrated with a tree with ripe fruit." There, just as fruits that have arisen on an uncut tree, when cut, do not arise, and thus their own nature cannot be spoken of as having been, being, or going to be, in terms of past, etc. In the same way, defilements abandoned by the path should be seen. And just as, if there is no cutting, fruits will arise, and if there is cutting, they will not arise— this is the usefulness of cutting; in the same way, the usefulness of developing the path should be connected. The commentary on the Suttanta division is concluded. 3. Commentary on the Questioner. 427. In the section on the questioner, what was said: "Because there is no other energy apart from energy as the chief, it cannot be said 'they are path-dominant' or 'they are not path-dominant'." Here, it should be understood that the absence of other energy is the reason for not being able to say "they are path-dominant." But of desire or consciousness, which are not path-factors... Because there was no master then, it was said that "they are not masters of the path" should not be said. Or the meaning is that there is no other master of effort, like the desire-minds, which is not the path. Or it should be understood that it was said that "they are not masters of the path" should not be said, because at that time the Right Efforts were masters called the path. The description of the Questioner is finished. The description of the Analysis of Right Efforts is finished. 9. Analysis of the Bases of Power 1. Description of the Suttanta Division 431. Of the word 'iddhi' (power), the first meaning is agentive, the second is instrumental; of the word 'pāda' (base), only one meaning, instrumental, is stated. Power (iddhi) is said to be that which is to be attained, and since power, being attained and to be attained, is not co-referential with 'pāda' as the instrument of attainment, it is not possible to say "by the first meaning, 'iddhi' itself is 'pāda', hence 'iddhipāda'". Similarly, power, called growth, which is to be accomplished by the instrument of the act of power, and that which is to be attained by the instrument of the act of attainment, since the two instruments cannot be non-co-referential, it is not possible to say "by the second meaning, 'pāda' of 'iddhi', hence 'iddhipāda'". Therefore, by the first meaning, 'pāda' of 'iddhi' is 'iddhipāda'; by the second meaning, 'iddhi' itself is 'pāda', hence 'iddhipāda' – such an interpretation is appropriate. By this Pāli text, "If there is desire... this is called concentration of desire," it is understood that the compound 'chandasamādhi' (concentration of desire) is formed by dropping the word 'adhipati' (master), meaning 'concentration with desire as master'. However, for showing the meaning of the word 'adhipati', it should be understood that in the commentary it is said, "Concentration caused by desire or abundant in desire is 'chandasamādhi'". Some say 'padhānabhūtā' means 'being effort'. For the purpose of excluding other conditioned formations, the term 'padhāna' (effort) is used. Or, 'saṅkhāra' is that which forms this or that particularity; all effort. There, 'padhāna' is taken to exclude anything other than that which accomplishes the four tasks; thus, 'padhānabhūtā' means 'being supreme'. However, because the four kinds of effort are intended, the plural form is used. Determination By the meaning of foundation, even for the two kinds of meaning of psychic power. But by this separate compound formation, that meaning of 'power-base' previously spoken appropriately, taking the word 'pāda' to mean 'means', refers to the state of being the agent and instrument of psychic power for the forthcoming preliminary stages of attainment, or the state of being the agent of psychic power for the psychic power to be accomplished by the power-bases such as desire mentioned in the subsequent Cūḷabhājanīya, and the state of being the instrument of psychic power for desire etc. Thus it should be understood. In the explanation of the power-base of energy, in the phrase "endowed with energy-concentration and volitional formations of exertion," energy appears twice. There, the first is a qualifier for concentration,