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which proceeds in the manner of bringing the mind to the object, is in essence like pulling the object there. Therefore, it is said, "thought-conception is the pulling of the object." 8. The sustained thought (vicāra), which proceeds in the manner of exploring the object, is like wandering there, like moving all around. Therefore, it is said, "sustained thought is moving all around." 11. Similarly, by 'mere remaining' means by the mere remaining as a means for killing living beings, etc., not by being powerful, is the intention. 14. The quality by which the object stands present in the mind and shines, that quality is called 'presence' and 'shining.' Therefore, he says, "presence and shining are mindfulness itself." 16. By 'subtle sense' means by the sense of fineness. 30. By 'state' means he speaks of shame. 33. By 'not to be harmed' means he states the objective sense of the word 'non-harming'. 42-43. If lightness is the ability of blameless states to change very quickly, then what about blameworthy states? He says, "of ignorance, hindrances," etc. By 'their heavy nature' he shows that even though all formless states arise simultaneously, those associated with delusion have an exceedingly slow mode of occurrence. And that slow mode of theirs becomes manifest in the continuum. 44-45. Non-resistance is non-opposition. 46-47. By 'wet' means leaking. 50-51. Retreating is deceit, which is also called 'excessive cunning.' Smearing a wound is applying ointment to a wound. A bamboo taken as something to be given is called 'bamboo-gift'. The explanation of the Exposition Section is finished. Explanation of the Division Section 58-120. These are contact and the five, etc. By 'way of inclusion' means by some aspect of similarity, such as commonality, not as distinct phenomena like contact, etc. Similarly, by 'not being scattered' means not being stated separately in their own nature like contact, etc. Although desire, etc., are not stated in their own nature even in the sections on inclusion and emptiness, yet to show that they are included in the aggregates, sense bases, and elements, he says, "because indeed," etc. These. He explains them in the explanation of the aggregate of formations. It should also be understood that the non-aggregate state is prevented by preventing the non-ayatana and non-dhatu state, since there is no deviation in the aggregates being dhatus and ayatanas. It is said that "they should not be set aside as mere additions" referring to their inclusion in the aggregates and other heaps. However, in the expositions, it is said in the commentary, "having set aside the mere additions," that "it is proper to include them as such, as they are mentioned as mere additions." It is said that "even those not explicitly stated, but included in the mind-moments, should not be denied the state of aggregates," meaning that "they should not be set aside as mere additions." Thus, the intention of both should be understood. "By the name of nutriment-condition" means by the name of supporting condition. And that supporting nature of nutriments is evident, so it is stated, not because of the absence of generative power. For the eight-fold matter of nutriment and feelings, etc., their generative power is obtained from their being nourished. If a supporter is intended as a condition here, let it be so for edible food, but how about the others? He says, "Just as," etc. "By the co-nascent and other conditions" refers to the co-nascent, mutual, support, association, presence, and non-disappearance conditions, or the great tetrad. "In one way" describes the beneficial nature of material and immaterial things as supporters. And that is their function of nourishing. Since it is said, "From formations, consciousness," the conditionality of volition for consciousness is pre-eminent, so he says, "consciousness especially." "The path as it has come" should be understood as a non-distinction between cause and effect. "Having the eight-fold path as a proximate cause" means that the eight-fold path, which occurs at different moments, is its proximate cause. When the noble path is called "the path as it has come," it clarifies the meaning that the state of coming, which existed in a previous time and was established by non-distinction, is not very different from it. So he says, "the prior part...etc....is shown." "The variegated nature of consciousness" is just the specific nature of knowing, so he says, "knowing itself is the variegated nature." "Of the aggregate of feeling, etc." The word "etc." refers to "there are two ayatanas." and so on, it also includes the mind-base and others mentioned. "Its rejection" means the rejection of its state of being designated by kind. By "how it is made," it shows that all the nutriment, faculties, jhāna, path, fruition, and causes, as many as are found in this mind, even if not explicitly stated by "one is the nutriment of consciousness" and so on, are nevertheless implicitly stated. This method applies elsewhere too. The explanation of the section on parts is finished. Explanation of the section on emptiness and so on. 121-145. "In the aforementioned group" means in the group of the aforementioned kinds. 146. Exertion, sending forth, appointing. 156-159. "Not too concentrated" refers to various modes of attention and access. It shows no distinction even with mere occurrences, because compassion and appreciative joy also arise. Bodily and verbal action is bodily and verbal activity, or simply intimation. "Incomplete development" refers to preliminary development. The explanation of wholesome states in the sense-sphere is finished. Wholesome states in the form-sphere. The fourfold method. Explanation of the first jhāna. 160. By eliding the latter part, "form-existence is form" is stated, as seen in "one with form sees forms" (M.N. 2.248; 3.312; Dhs. 248; Paṭis.M. 1.209), "craving for form" (Dhs. 363), and so on. Since the form-jhāna, accomplished through practice, is also a means to transcend form-existence, the rule that "only rebirth in the form-sphere is the path" is not applicable. Similarly, since there are cases where rebirth in the form-sphere is not produced due to the lack of other conditions, the rule that "only the path to rebirth in the form-sphere" is also not applicable. If this is the case, then the meaning arises that only that which produces rebirth in the form-sphere, and is associated with it, has the nature of wholesome form-sphere consciousness, not that which does not produce it. This raises an objection, starting with "not of all wholesome jhāna." There, the general term is also specified by context, so it is said "the path-nature of wholesome jhāna." The nature of producing rebirth in the form-sphere is the nature of ripening in the form-existence. Even though it has the nature of resultant phenomena, it is common to all wholesome and unwholesome resultant phenomena. The commonality as “the nature of being a result” is stated by way of example. For commonality, too, is spoken of as being specifically distinct. “All common” means common to all jhānas that are attained, whether they produce rebirth in the fine-material realm or do not produce it, due to the absence of other requisite conditions. By this, it shows that the determination of the latter term is encompassed. It should be understood that by the phrase “there is no other path than this,” the means for rebirth in the fine-material realm of this jhāna is said to be common to its own kind and uncommon in excluding other kinds. The other two are faith and shame. If the determination of the time is made by one who develops it in a teaching that prioritizes the individual, because it is to be accomplished by practice, how is it for those without practice? He says, “for some,” and so on. There, “for some” means for those who have undertaken the development of serenity. For them, indeed, like the analytical knowledges, the jhānas not yet attained before the attainment of the path are accomplished by the attainment of the path itself. “Others” means other than the accomplishment of the noble path. “Even in them” means even in those without practice, because they are accomplished by the noble path. But is it not true that practice is found even for one who has accomplished the noble path, by way of arrival? Otherwise, the statements “it does not arise without practice, like the sense-sphere” and “most worldly jhāna also does not succeed without practice” would be contradictory, would they not? No, because it is taken mostly, and because it depends on specific individuals. For jhāna that accomplishes the noble path occurs only for some; therefore, it is said with reference to them that other, most worldly jhāna does not succeed without practice for an ordinary person or a noble one who has not undertaken it. For the jhāna of one who has accomplished the noble path, like its results, practice is not applicable by way of the path’s arrival, because it is not similar to the wholesome noble path and because it is not its result. Thus, its absence of practice is established. And having done so, the teaching of the pure nine is also well-guided. And so it will be said in the discourse on the supramundane: “worldly jhāna "Joy," etc. He said that by attenuating craving, which is a special condition for the mind inclined to rebirth, there is a growth of the mind inclined to liberation. He said: "By the purification of the defilement of craving, the nourishment of the inclination." And the nourishment of the inclination is the perfection of resolve, a condition for jhāna development, accomplished by previous practice, and so on. But that occurs with the cessation of the torment of craving, so he said: "By the purification of the defilement of craving." "Sloth, torpor, etc." means sloth, torpor, restlessness, remorse, and doubt. "Abandonment" means that which abandons. "In similar things" means