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means those who make great fruit. Their state is "making great fruit". A quality like virtue. "He is worthy" means he is worthy to receive. "Of the worthy one" means of the Arahant. "Explanation" means etymology. It is said to be an analytical sentence. It should be connected with "thus not variegated by pure emptiness", "thus not variegated by the path of emptiness", and so on. There, "by pure emptiness" means in the section on pure emptiness. "By the path of emptiness" means in the section on the path of emptiness. And in the Truths and Foundations of Mindfulness analyses, it should be understood by examining all the mind-enhancing Pāli and commentaries in the section on exposition. 61. In the fruit-consciousness. The fruit attained by stream-entry is the fruit of stream-entry. There, "attained" means gained. Referring to the eight-fold fruit, it is said "associated with that". "Etymology" means analysis. 62. Even when it is subtle, he is unable to do it. from where to cut them off. "Those" means the faculties. "Sharp" means keen. "That" means the fourth path. "And those" means attachment to form, attachment to the formless, conceit, restlessness, ignorance, and so on. "And others" means other things besides these ten fetters, such as shamelessness and fearlessness of wrongdoing, and all evil states. 63. In the analysis of functional consciousness. "Not taken" is the question. "Due to absence" is the answer, and so on, should be connected. "Of it" means of the functional supramundane. "Even in the continuum of one without latent tendencies" means even in the continuum of an Arahant, who is free from latent tendencies. "Thus" is merely for the completion of the sentence. "It is said" means the answer is stated. Non-arising again is non-production. Those whose nature is non-production are non-productive states. The explanation is "the state of those." And it generates result, is the connection. How does it generate? It says, "having done good... and so on." There, "having done" means having accomplished. Even if one were to do it, is the connection. "Someone" means some undeveloped noble disciple. Then only the fruition consciousness would arise, is the connection. "Unable to ward off" means it has an irresistible power, is the compound. 64. "In the beginning and end sections" means in the beginning, "twelve unwholesome states," and in the end, "twenty functional states." Consciousnesses included in form. Consciousnesses included in the formless. "For the attainment of the first plane" means to reach the first plane. "The fruits of recluseship are intended, it is said" in the Aṭṭhasālinī. But in meaning, it is a specific state, is the connection. The specific state, called path, fruition, and Nibbāna, is called the supramundane plane, is the connection. The state-plane is the primary plane. Why? Because it is obtained from the nature of the states that possess the state. The other, the space-plane, is not the primary plane. Why? Because it is mixed with concepts. "The states are established only by means of their respective specific states" by this, it shows that the state-plane is the primary plane. The gross aspect, which is the object of craving for sensual pleasures, is called the sensuous sphere. Existence The middle state, which is the object of craving, is called the rūpāvacara and arūpāvacara. The subtle, refined state, which is not the object of those cravings, is called the lokuttara. The lower states of woe are due to inferior unwholesome deeds. The excellent states of bliss are due to excellent wholesome deeds. There, due to the grossness and subtlety of various unwholesome deeds or various wholesome deeds, various states of woe and various states of bliss are established. To show this meaning, it is said, "api cā" (and moreover), and so on. 65. The first half of the verse is: "Here, the mind is of eighty-nine kinds." These are the two lines. The latter half is: "Or, the wise divide it into one hundred and twenty-one." These are the two lines. This does not match. How does it not match? By this statement, the entire verse is understood as a single sentence, explaining that the mind, which is of eighty-nine kinds, is divided into one hundred and twenty-one. "Similar to the first jhāna" means similar to the worldly first jhāna. That which has four factors is itself established as the second jhāna. That which has three factors is itself established as the third jhāna. That which has two factors is itself established as the fourth jhāna. That which again has two factors is itself established as the fifth jhāna. "Thus it is said" means it is said thus: "It is the first jhāna because it is similar to the first jhāna in terms of jhāna factors, as explained in the Vibhāvanī." The connection is that they divide it into five ways by the manifestation of factors such as vitakka. Other worldly jhānas are not called jhānas in a superior sense. Why? It says, "tāni hi" (for those), and so on. There, "tāni" refers to the worldly jhānas. "Upeccā" means having approached. "Jhāpentī" means they burn. It is naturally established, not established by foundational jhānas and so on. "Kicca" (duty) is the duty to be done for the state of having five factors. "By that special condition" means by the special condition of foundational jhānas and so on. "Tasmiṃ" (in that) refers to the special condition. Just as in worldly jhānas, the access concentration... Some development is called the development of dispassion for initial application... some is called the development of dispassion for form. But for those going to the non-percipient realm, it is called the development of dispassion for perception. Thus is the connection. "That" is access development. In "accompanied by equanimity or," the word "or" implies the unstated options of transcending form or transcending perception. Let it be so in the beginner's stage, but how in the stage of mastery? He says, "in the jhānas," etc. Having said it is endowed with various powers, he shows the various powers with "some," etc. Which is access development. "To make initial application dispassionate" means to remove initial application. It is said to make one's jhāna without initial application. Therefore he says, "to transcend." That is access development. Also in the remaining access developments. 66. (a) "That insight" is insight leading to emergence. The meaning is that "insight is just ordinary" and is not called a development of dispassion. "To regulate" means to establish as if saying, "Let it be without initial application." "The intention" is the intention of the Elder who taught the basis. "It is comprehended" means this jhāna is comprehended, contemplated as impermanent in the sense of destruction, as suffering in the sense of fear, as non-self in the sense of being without essence. That does not agree with the commentary. For it is said there: From whichever attainment one arises, having comprehended whichever attainment-states, the path is born. That path is similar to that attainment. The meaning is, it is similar to the attainment comprehended. Here, by "from whichever attainment one arises," the base jhāna is spoken of. By "when there is a base jhāna," it shows that this doctrine also does not succeed without a base jhāna. By "insight also... reaches," it shows that in this doctrine too, the regulation of insight is desired. Therefore he says, "as in worldly jhānas," etc. Although here... a non-contradiction seems to be stated. How? For the path that arises when one has emerged from the fifth jhāna and comprehends the first jhāna, etc. By the first Elder's view, one is a fifth-jhāna practitioner. By the second view, one becomes a first-jhāna practitioner. Both views contradict. But by the third view, whatever one wishes, that jhāna practitioner one becomes. And those views do not contradict, and the intention is meaningful. Thus, it is said to be non-contradictory. Here, whatever one wishes, that jhāna practitioner one becomes. But if there is no wish, there is only contradiction. Therefore, it is said: "These views... (etc.)... to avoid contradiction." In the Pāli, "one attends to internal emptiness" means one attends to that jhāna and the five aggregates associated with jhāna, which are internal to one's continuum, as empty of permanence, pleasure, self, and living being. "Does not rush in" means does not enter. "Should be settled" means should be made settled. "Should be made one-pointed" means should be made single-faced. "Should be composed" means should be well established. "By relying on" means having made it a basis, is the intention. 67. (A) In the discussion of views. Access meditation itself, it is said, determines the jhāna factor in the higher jhāna. Below, however, it is said that intention itself determines the jhāna factor in the higher jhāna. There, the word "itself" in "intention itself" excludes the basic jhāna. Here, the word "itself" in "access meditation itself" excludes intention. Indeed, among these two co-existing factors, access meditation is the primary one. But intention accomplishes its various applications. "The commonality of intention is established" means: "Whatever is to be attained on the path, let it be attained; there is no distinction for me" – thus the commonality of intention is established. "In that" refers to the specific intention. "That" refers to the specific intention. Why is it appropriate? It is said: "wished, desired... (etc.)... production." "For those who have become masters, practiced in all jhānas" – this is a connecting phrase for the two words: "entering" and "producing." "Only for the purpose of special insight" means only for the purpose of insight leading to emergence. Because among the eight attainments, each one... Having arisen from attainment,