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due to the absence of 'vitakka', hence the inclusion of 'avitakka'. This is what is meant: being without 'vitakka', they are at the lowest limit of 'vicāra' among the jhāna factors that are bounded by 'vicāra'. Or the word 'mattā' has the sense of 'a little', as in "by giving up a little happiness" and so on. And the meaning here is this: being without 'vitakka', due to the extremely subtle 'vicāra' in meditation, they have just a little 'vicāra', thus 'avitakka-vicāra-mattā'. For there is no 'vicāra' beyond this. If it is 'vicāra-mattā' devoid of specific 'vitakka', then what is the purpose of the word 'avitakka'? He answers, "by the word 'vicāra-mattā'" and so on. If the word 'avitakka' is to indicate the existence of other 'avitakka' states besides 'vicāra-mattā', and 'avitakka' and 'vicāra-mattā' are to be excluded and included as 'avicāra', in that case, 'vicāra-mattā' is the qualifier, and 'avitakka' is the qualified, so it should be said 'vicāra-mattāvitakka'. Considering this objection, he says, "the state of qualifier and qualified" and so on. "As desired" means according to one's wish to speak. For in whatever way the states of being excluded and included can be obtained in phenomena, in that way the state of qualifier and qualified is possible. "Padānukkamo" is the sequence of words. "Avitakkā savitakkā ca savicārā avicārā ca" should be combined as "avitakkā savicārā savitakkā avicārā." Even seeing a part of fear is with the intention of seeing both; thus "if with initial and sustained application" and so on was said. To make the other clear, this is said with reference to the meaning that just as in states of consciousness with initial and sustained application, initial application is called "only sustained application without initial application" due to its being sustained application without initial application, so too, in the aforementioned states of consciousness, sustained application can be understood as "with initial application but without sustained application." The meaning "these are only sustained application due to the absence of initial application" is also stated by taking the word "only" for the purpose of excluding a specific quality. For "only sustained application" being understood as "possessing only sustained application," by excluding the generality of being devoid of other specific qualities, the word "without initial application," which signifies the absence of the specific quality of initial application, is placed nearby to specify the qualities of the second jhāna. As it is said, "not from sustained application," and so on. 7. "Experiencing" means "feeling." "In the mode of happiness" means "in a desirable mode," or "in the mode of experiencing what is desirable." "Indifferent" means "devoid of inclination or disinclination." Not opposed to pleasure and pain, because it does not obstruct them. Indeed, like pleasure and pain, it does not conflict with them, being an obstructer due to arising immediately after pleasure and pain, but pleasure and pain do not arise immediately after it. However, the meaning "equanimity observes from its arising" is not stated here, because the word "equanimity" encompasses all equanimity. For equanimity associated with greed, etc., does not observe from its arising. Therefore, because that which is accompanied by rapture is not accompanied by happiness, and that which is accompanied by happiness is not accompanied by rapture, thus, accompanied by rapture and accompanied by happiness are distinct from each other. Even though those accompanied by happiness are mostly accompanied by rapture, the happiness with which they are endowed is only accompanied by happiness, not by rapture. This distinction, that such happiness is "happiness without rapture," is shown by this triad. Explaining this meaning, he says, "having said 'accompanied by rapture'," and so on. "Established" means: the specific quality of phenomena accompanied by rapture, which is happiness, and which is expressed by the first and second terms by encompassing happiness and rapture, both with residue and without residue, and that which is a special state accompanied by happiness. Even though that joy is mixed with each other, the meaning is known, understood, and evident, being clarified by inclusion within the terms. "The happiness of the fourth jhana is very refined happiness," some say this triad was stated to show its refined nature, removing it from the gross element. This, however, for all states associated with pleasant feeling, since they are called "accompanied by happiness" here, should be considered. For example, by "in the realm of happiness, in the sense-sphere" (Dhs. 1283) and by "the four consciousnesses accompanied by joy from wholesome sense-sphere karma" (Dhs. 1598), the designation proceeds. 8. He speaks with reference to Nibbana as the object, not the penetration of Nibbana. Otherwise, the implication is that the attainment of vision by the gotrabhu would be unchallengeable. But isn't it the case that by doing what needs to be done after seeing, only the stream-entry path is "seeing," and by understanding the highest meaning, the penetration of Nibbana itself is "seeing," so the attainment of vision by the gotrabhu should not be challenged? No, because only general seeing is being heard, and the acts to be done by seeing are stated separately. There, even if in passages like "having seen with wisdom, his defilements are destroyed" (MN 2.182), due to seeing a distinction by metaphor, as if for a separate time, even for a non-separate time, the statement of distinction is appropriate. But when a specific kind of seeing is intended, a general statement of seeing should not be made. Therefore, taking only the general seeing, the challenge was made, and so it was said, "He speaks with reference to Nibbana as the object." And because the second and third paths also exist as the eye of Dhamma, it was said, "not having reached the state of development." There, development is growth. And since that mostly occurs through arising, he says, "by repeated production." Thus, when it is said "by being," in the phrase "by way of rejecting both," the meaning is "by way of rejecting both seeing and development." But worldly calm and insight also abandon sensual desire and so on, according to their power. So how is this stated? And not a... Referring to the challenge, "Is there no abandoner?", he said, "by others," etc. 9. "In the mere conditions not to be abandoned" means in the mere conditions whose cause is not to be abandoned. All wholesome and indeterminate phenomena have the intended meaning. The compound is not appropriate due to lack of capacity. "Of which" means of those phenomena stated as the third group, their meaning. "Of both" is said because they are to be connected separately, making them two words "cause to be abandoned." "This" refers to the statement, "the cause to be abandoned for these exists neither by seeing nor by development." By those words "seeing" and "development," connected with the word "having a cause to be abandoned." And having done thus, by connecting the word "having a cause to be abandoned" separately with the words "seeing" and "development." For thus the first two words... this is seeing. "Thus" means when the meaning is "the cause for these is not to be abandoned by seeing or development." Regarding "Cause... may be," having stated its meaning by "in the former meaning," etc., showing the non-inclusion of the causeless, now by "or else," etc., explaining the appropriateness of the second meaning, he says "of the meaning to be taken," etc. For since it is said "this meaning is taken," it is the meaning to be taken. 10. "Otherwise" means when only the act of making an object is intended. How then is this to be known, "that by 'making an object' is meant the making of an object that accomplishes four functions"? Due to the manifestation of generality, and due to its standing in particularity, and due to the phenomena of the noble path alone leading to cessation. For it is said, "The four paths are unincluded, leading to cessation" (Dhs. 1021). Therefore he says, "This is a designation for the noble paths." Or by this very statement, which serves as a reason for distinguishing a particular characteristic, the aforementioned specific kind of object-making is understood. Or this meaning is to be understood by knowing the highest attainment. "Reviewing, etc." includes purification, etc. "As a cause" means as a cause that brings about. For a cause is indeed threefold: that which makes known, that which makes, and that which brings about. Similarly, the result is in the form of what is to be made known, etc. Just as hell, etc., and human existence, etc. Because they are paths leading to rebirth, unwholesome and mundane wholesome mental states are called "accumulative phenomena," not only wrong views and mundane right views and other such phenomena. Similarly, because they are paths leading to Nibbāna, supramundane wholesome mental states are to be understood as "non-accumulative," not only the phenomena of the Noble Path. Showing this meaning, it is said "of the former and the latter," etc. Therein, the Noble Path's nature as a path leading to Nibbāna is evident, therefore its non-accumulative nature is appropriate. But because other phenomena follow it, they are included and spoken of. Those in whom there is an excessive going in non-accumulation, such as through the full understanding of suffering, are "non-accumulative." Thus, it is said "only the paths are non-accumulative." And "of the former and the latter" in this triad means the meanings encompassed by the first and second terms. Just as in "Victory breeds hatred" (Dhp. 201), "whether walking or standing" (Iti. 86, 110; Sn. 195), the word "ācaya" has a nasal sound, so it is said "the nasal sound has been dropped." And here, where "ācina" should be said,