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the contemplation of the arisen attainment's state comes, but not the contemplation of another jhana. Therefore, only the base jhana is the measure, is the meaning. In the Pāli passages, "householder" is an address. "Having become secluded" means having secluded, indeed. Having become secluded, having become separated, indeed. "Having attained" means having thoroughly attained. "Thus he reflects" means thus he reviews. "Intentionally produced" means well-collected, well-arranged. "Standing there" means standing in that first jhana, not fallen. "Liberation of mind through loving-kindness" means the liberation of mind called the jhana of loving-kindness, the mind's activity by way of not clinging elsewhere. Similarly, liberation of mind through compassion. Liberation of mind through appreciative joy. "Born of seclusion" means born by way of bodily seclusion and mental seclusion. "Joy and happiness" means endowed with joy and with happiness. Or, "joy and happiness born of seclusion" means may there be joy and happiness born from seclusions. In the middle, the coming of the 'niggahita'. "Form itself is form-gone, feeling itself is feeling-gone," and so on, is the compound. And the word 'gata' should be understood merely for filling the phrase. "By that very passion for the Dhamma, by that delight in the Dhamma" he speaks of the desire for insight. And the instrumental word is in the sense of 'with'. "He becomes spontaneously reborn" is the connection. "One who attains final Nibbāna there" means one who is of a nature to certainly attain final Nibbāna in the Brahma-world. Therefore he says, "is of a nature not to return from that world." "Only the base jhana is the measure" means only the base jhana will lead to the jhana factor on the path, not the contemplated jhana, is the meaning. "Without making it a base" means without attaining it nearby, is said. "Whatever jhana they desire" means they desire on the path. 66. (Kha) "Such a kind" means such a type. Of the jhana that has just arisen nearby. "To distinguish the mind-continuum": if the base jhana is the first jhana, the mind-continuum that proceeds thereafter becomes inclined towards initial application, rushes into initial application. Then the base jhana is the second jhana. Thereafter proceeds... That mind-continuum becomes inclined to investigation, rushes into investigation, and so on, to distinguish the mind-continuum. "What is said there" is said in the explanation. Feeling in investigation. "Not established" means it is not established. "Otherwise" means in another way. "When taken" is the connection. It is said "when taken as established by means of the base-jhānas and so on." "Being endowed with any feeling" means being endowed with joyful feeling, or being endowed with equanimous feeling. "By each path-feeling determined by them" means determined by the base-jhānas and so on, it would connect only with joyful feeling on the path, or only with equanimous feeling on the path. Feeling is indeed one jhāna factor. Therefore, when the jhāna factor determination on the path is established, the feeling determination on the path is also established. But those base-jhānas and so on, in the insight leading to emergence in the middle, do not determine nothing. And this being so, with each feeling on the path determined by the base-jhānas and so on, two insight feelings would connect. Or with joyful feeling on the path, two insight feelings would connect. Or with equanimous feeling on the path, two insight feelings would connect, it is said. And this being so, the impulsion thoughts in one thought-process would have different feelings. And that is not appropriate. Therefore, the feeling determination on the path is not established by the determination of the base-jhānas and so on, but is established only by the determination of insight, this is the intention. But those base-jhānas and so on, in the insight leading to emergence in the middle, do not determine nothing. To show that they *do* determine feeling, having said "that too is not appropriate," he said "only by means of the base-jhānas and so on," and so forth. "Sixfold renunciation-based equanimity" means the single equanimity of the fourth jhāna, because it proceeds having abandoned joys in the six objects, is called sixfold renunciation-based equanimity. "Sixfold renunciation-based joys" means one path-jhāna The jhānic joy, having abandoned the six domestic joys in the six objects, becomes known as the six joys associated with renunciation. And it is said in the commentary, thus is the connection. "The first three jhānas," making the three joyful jhānas in the fourfold method as the basis. "And making pure formations as the basis" means making them as the basis in terms of the object. And this transformation of feeling in the insight leading to emergence and in the path, in terms of the foundational jhānas and so on, is also extensively explained in the Aṭṭhasālinī. "There is non-human delight" means that delight is called non-human because it transcends the domestic delight of humans. "For one who discerns the true Dhamma" is connected to a bhikkhu who sees the Dhamma with the true characteristic of impermanence. 67. (Kha) "By the distinction of jhāna-factor combination" is stated, but the distinction of jhāna combination is intended. "In the five kinds of jhāna parts" is stated according to the fivefold method. Here, since the distinction of consciousness is intended, even when "distinction of jhāna" and "jhāna" are used, consciousness itself should be understood as intended. In the explanations of the verses. "Another explanation is given" means that just as the rūpāvacara consciousness and the supreme consciousness are understood by the distinction of the first jhāna and so on, so too the arūpa jhāna is understood in the fifth jhāna; thus, another explanation is given. "Because it is recited" means because it is uttered. In the commentary on the last verse. "As" means in which way. "That collection" means the collection of one hundred and twenty-one. They understand, thus they are the wise. "Āhā" and "āhū" are also desired by grammarians in the present tense, it is said, "or they say." And this statement is made to indicate that the previous verse, "Thus the ninety-one... the discerning ones divide," is the conclusion, by saying "the discerning ones divide." Thus ends the sub-commentary on the Paramaṭṭhadīpanī Ṭīkā. The sub-commentary on the Compendium of Consciousness is finished. 2. Sub-commentary on the Compendium of Mental Factors 68. Having thus made the exposition of the compendium of consciousness, the mental factors In order to illuminate the section, first, to show the connection of prior and subsequent, and the purpose and relation of the opening verse, it begins with "thus." There, in "attained," mind, mental factors, form, and Nibbāna, in all ways, this sequence is stated. By that sequence, it is attained. This is also a special reason. Since the collection of mental factors is attained immediately after the collection of mind, it now illuminates that it is making that collection. The four characteristics of association are: simultaneous arising, simultaneous cessation, having the same object, and having the same base. "Engaged in the mind" means appointed to the mind. It means they are eager in their respective functions, relying on the mind. "Or associated with the mind" means or conjoined with the mind. It means they have become one with the mind. "Showing their own nature" means showing their numerical nature. A "perfected word" is a word produced by natural causes. "From the beginning" means from the first part of a single conditioned phenomenon. What is "arising upwards"? It says, "manifestation of its own nature." Since it is stated in the Dhātu-pāṭha as "to be born, to manifest," it says, "it is said to be birth." "Destruction of its own nature" is the destruction, the disappearance, of the state that manifests its own nature. "Thus also elsewhere" means also in other terms like "having the same object and base." "Many deities for one mind" means it is not that the eye-consciousness, seeing form, sees only one form. It sees many such forms gathered together. The same method applies to ear-consciousness and so on. And so, in the Pāli, "Depending on the eye and forms, eye-consciousness arises. Depending on the ear and sounds, ear-consciousness arises," and so on, using the singular for bases and the plural for objects. "Having brought to oneness" means the intention is that even many form-objects in eye-consciousness, having been made one by the designation of "form-ness," are spoken of as one object. The same method applies to sound-objects and so on. That is not good. Why? ā. Because the special meaning is not understood. What is this special meaning? The meaning is that the arising of consciousness is the same as that of contact and so on. Therefore it is said, "Then indeed," and so on. The intended meaning is co-arising. This method applies to co-cessation and so on. In the Mūlaṭīkā, it means in the Mūlaṭīkā on the section of matter. "Together" means at the same time. "From the occurrence of arising and so on" means from the occurrence of arising, aging, and cessation. "Arising and so on" means arising, aging, and cessation. It means birth, old age, and death. "Mental quality" means known as mental. "Predominance of state" means the state of co-arising is called co-arising. Similarly in co-cessation and so on. Just as in "This Sangha-jewel is excellent," and so on, here the meaning is that this state of jewel is excellent. "Which" means which phenomena. "And co-arisen conditioned material forms" means also material forms arisen from the co-arisen condition. The connection is that they might be mental. "Because of being dependent on it" means because of being dependent on consciousness. "Connected with consciousness" is a special reason.