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Explanation of the Discourse on the Arupāvacara Wholesome States 265. "Form-sign" means the cause of form, the basis of form. "In form and formless signs" means in form phenomena and in signs such as the earth *kasiṇa*. "In meditations with that as object" – here, the word "that" refers back to the form-sign, or to form, because rūpāvacara meditations that have form phenomena as their object are possible. "In forms and so on" means in form and formless signs, in meditations with those as objects, and in phenomena connected with form. "By not wishing to advert," and so on – the word "and so on" includes not wishing to attain, and so on. "Transcending by bringing about the state of non-arising, of being without rebirth after death... and so on..." By this, he shows that there is no difference between wholesome rūpāvacara states and rūpāvacara resultant and functional states in terms of being transcended, because they are not yet attained. For those whose form-perception and so on are said to be transcended by formless meditation, and so on, to show them, it is said, "in the absence of formless meditation, of being without rebirth after death." The remaining ones, which are dependent on one form, Perceptions of fruitful results, and so on. Experiencing the happiness of the imperturbable and peaceful attainments, rebirth into special existences, and so on, are the purpose of the formless attainments. Thus he said: "Perception of form... is not the purpose." Here, by means of the opened kasiṇa, there is limited infinitude, because it is a direct teaching; this is the intention. If so, when a limited kasiṇa is opened, how is there the statement of the sphere of infinite space? Even there, because of the existence of infinite pervasion. Therefore he said: "In the existence of infinite pervasion." If infinite pervasion exists everywhere, then why was "infinite space" not said? Thus he said: "Establishment of convention," and so on. There, "practice" means the manner of developing jhāna, he said. 266. The state of being opened is that which is opened. Just as that which is ripe. 268. Having extracted the phrase "the third (jhāna) by transcending consciousness arisen in space," he said, beginning with "for by transcending that," to explain its meaning from reason and from scripture. Because the formless attainments are to be attained by transcending their objects, seeing fault in the object especially, and that very thing should be transcended— this is the reason. But when the object is transcended, even the jhāna whose object it is, is indeed transcended. The removal, the taking away, of the object for development, is 'vibhāvanā'. In the Pāli, in the Vibhaṅga. But surely in the Pāli, "that very consciousness" was said without distinction, not "the consciousness of the sphere of infinite space"? Showing that "this meaning is established by the specific statement 'not that very consciousness,'" he said, beginning with "the sphere of infinite consciousness." The explanation of the discourse on wholesome actions in the formless realm is concluded. Explanation of wholesome actions in the three realms 269. "By seven great sections" means by the question-sections concerning dependent, co-arisen, condition, support, associated, and conjoined, through methods such as direct, inverse, direct-inverse, inverse-direct, and so on, and by direct methods, and so on. Bhāradvāja, Gotama, and others are the forty-eight fundamental clans in the world; likewise, Kaṭṭhakalāpa and others are exactly forty-eight practices. Thus he said, beginning with "forty-eight." There, "of them" refers to the capable and the incapable. By the head of the door, those having doors are understood. With this intention he said, "that, that... or the doors of body and so on. Or, that done without attention is inferior, that done with indifference is middling, that done carefully is excellent. Or, that done for the sake of material gain and so on is inferior, that done with the desire for the fruit of merit is middling, that done by one established in the noble state, thinking it ought to be done, is excellent. Or, that performed with the craving for success in existence is inferior, that performed with a non-greedy intention is middling, that performed for the welfare of others is excellent. Or, that done in small measure is inferior, that done in moderate measure is middling, that done in abundant measure is excellent. Among the exalted, that which is merely attained is inferior, that which is not well cultivated is middling, that which is well cultivated and has attained mastery is excellent. It should be understood that even within each of these inferior, etc., there are further distinctions of inferior, etc., due to the variety of accumulation and so on. By the power of associated phenomena: the meaning here is that the dominance of the mind and its associated phenomena, which is brought about by the mind, is metaphorically applied to the mind that is its cause. The description of mundane wholesome states is concluded. Description of Supramundane Wholesome States 277. "By what meaning is it supramundane?" and so on, is a statement from the Paṭisambhidāmagga (Paṭi. Ma. 2.43) brought into the commentary. Therefore, to show how it is encompassed there by "the three kinds of unsurpassed phenomena cross over the world" and so on, it states "by this, it crosses over the world" and so on, combining it with three terms. It should be applied to each one, as it is found in the paths and so on, due to being the end-going of the world. Or, the connection is that all three meanings should be applied only to the path. "Non-transgression" and so on: the word "and so on" includes these three specific aspects of cultivation: the oneness of the faculties, the carrying of vigor conducive to that, and repeated practice. And since these specific aspects of cultivation are accomplished by a special knowledge, which is the preliminary wisdom that sees the respective dangers and advantages in defilements and purifications, in the cycle of existence and its reversal, therefore it is said, "they mutually... ...increase." "It is a support": this means it is spoken of as a basis, like a tree for a branch. The statement that fruit-knowledge and fruit-factors are a support, the word "support" because it is not temporary. Therefore, because it is a support, because it is a foundation. Indeed, with the support of the noble fruits, the noble ones, having accomplished their task, even though they are thoroughly disgusted with all existences, remain in the world for a long time for the welfare of others. The noble paths, even though they are for the complete abandonment of defilements, also operate in some way of abandonment even with regard to those things to be abandoned by other paths, because they are the opponents of all unwholesome things without distinction, and of all wholesome things. Showing that mode of abandonment, it is said, "for others, like the flash of lightning, that darkness." By which, in the Pāli, the lightning-like nature of the lower path-knowledges is shown. If so, the defilements to be overcome by the higher paths are here intended by "others." Their complete eradication would not be appropriate. For the path of seeing cannot eradicate what is to be abandoned by development. And if that were the case, they would be things to be abandoned by seeing. If, however, temporary abandonment is intended, by which it is said, "like the flash of lightning, that darkness," that is accomplished by preliminary insight alone, and it is not appropriate to say that a supramundane path abandons defilements by way of temporary abandonment. The same applies to suppression; that has been accomplished to an extraordinary degree by the knowledge of conformity alone. If, however, the defilements to be overcome by the first path alone are intended by "others," in that case, their "otherness" would not exist. And there are no defilements that lead to states of woe that are to be abandoned by seeing. Nor is it appropriate to say that the defilements to be overcome by the first path are to be eradicated by that lightning-like darkness. Therefore, this phrase, "for others... etc. ...eradication," should be carefully examined. Even mundane jhāna is not accomplished without practice. This should be understood according to its intention, as it is an interpretable statement. Explaining that intention, it is said, "for one who has not done the preliminary work." And it shows the qualified nature of the aforementioned statement. But is not jhāna, even when accomplished by the path of a noble one who has done the preliminary work, accompanied by practice by way of the path-practice? It cannot be said that it is accomplished without practice. Therefore, in response to the objection that this statement is unqualified, it is said, "for one who has done the preliminary work." "And of that," and so on. Now, showing that the meaning of that statement, how it should be understood, is also known from the Pāli, he said: "as stated... (etc.)... done." "Whoever" is a non-specific word. Showing its exception, he said, starting with "once, twice," and so on. To grasp by defining is to fully know. Of the defining of name-and-form, and so on: (meaning) of the defining of name-and-form, the grasping of conditions, the penetration of characteristics, and the eradication of craving. From difficult accomplishment: from the difficult accomplishment of some or all of the defining of name-and-form, and so on. This method applies to the second time, and so on, as appropriate. And in easy accomplishment: the difficult accomplishment of the defining of name-and-form, and so on, is not a definite cause for the slow manifestation of the path. But he shows that the weakness of the faculties accompanying insight is its definite cause. "Because the path has this as its end": By this, he shows that