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for the attainment of meritorious action and the attainment of perfections. For when there is the attainment of meritorious action, all worldly attainments are accomplished. And when there is the attainment of perfections, all supramundane attainments are accomplished. By this, it is shown that one with weak energy is excluded from all attainments. 80. In the sense of words of joy. "He delights," he causes to delight, he makes delighted, so he says, "he satisfies." The meaning is, he pleases. "Satisfaction," pleased, joyful. "Well-fed," well-nourished, well-filled, increased. Because verbs have many meanings, "he increases" is said. "Delighting," they satisfy, they shine, they radiate, they satisfy by day. as in 'the sun', etc. Minor joy is a joy that causes goosebumps, not one that makes one faint. Momentary joy is a joy like flashes of lightning, moment by moment. Overflowing joy is a joy that overflows, entering the body again and again. Exalting joy is a joy that makes the body rise up and leap into the air. Pervading joy is a joy that spreads throughout the entire body, like oil permeating a cotton wick. 81. In the sense of 'desire'. "Abhisandhī" means longing, craving. "Kattusaddo" is said in the sense of the root 'to do'. "Sabbakiriyā padānī" means all verbal phrases in the sense of 'to wish'. "Atthiko" means one who desires a goal, thinking, "May this goal, not yet achieved, be achieved." Some also say, "one who desires." "By way of desiring to accomplish" means by way of desiring to achieve, by way of desiring to fulfill. They are archers (issāsā) because they throw (asanti khipanti) arrows (usuṃ saraṃ). The 'i' becomes 'u'. Archers. "Or by fame" means or by retinue, or by renown. "Sare" means in the arrow. In the Vibhāvanipāṭha, "this also," etc., is said for the purpose of purifying various doctrines. "Yadaggenā" means by which causal part. "Saṅgahitā" is the connection. "By what is fit to be explained" means by what is suitable to be explained. "Tena atthiko yevā" is the restoration of the word. "So na yujjatī" means that meaning is not suitable. "Of the arrows thrown" means of the arrows thrown in the earlier part. "But in reality" means but in the intended meaning. "Like stretching out the hand" means the intention is like a person in the world stretching out their hand when desiring something. "Thāmapatto" means it is said that one has attained the state of being a master. Therefore, it is said, "thus this," etc. "Standing in the hand of craving" is a figurative expression. It means grasped by craving. They will not be able, not that they will not be able. Therefore, it should be understood that desire (chanda) is stronger than craving. Why is it stronger? Because it is endowed with the knowledge that sees danger and benefit. 82. "Pakirantī" means they scatter. "Samā 'No', that which is connected with blameworthy things is blameworthy; that which is connected with blameless things is blameless. Thus similar, common. The explanation in the section on 'similar to others' is finished. 83. In the section on unwholesome aggregates. "Is bewildered" means one is completely bewildered through ignorance of the knowable and comprehensible phenomena; there is a blindness of mind. The fourfold darkness is: 'the fourteenth day of the dark fortnight, midnight, a dense forest, covered with thick clouds' — this is the fourfold darkness. It causes blindness of the eye. Thus, it is like that darkness causing blindness of the eye. It should be understood as 'knowledge-going' according to the commentary's method. To show that very commentary's method, "thus it is" and so on was said. In the Abhidhamma sub-commentary, however, 'wrong knowledge' means wrong thought. For that, being wrong intention, becomes 'knowledge-going' by way of the arising of various kinds of thoughts. But delusion, being blindness of mind, devoid of the function of various thoughts, how could it be 'knowledge-going'? — this is his intention. "In evil deeds" means in unwholesome actions. "By way of devising means" means by way of devising various means for the success of the deed done, such as weapons and so on. Not reaching is non-attainment. The meaning is not going to the path of knowledge. Therefore it is said, "it is called ignorance itself." "Knowledge-going" means having a similar course of action to the arising of knowledge. Greed is knowledge-going because of its various courses of action in deceitful and fraudulent deeds. Investigation (vicāra) is knowledge-going. For it is said to be the opponent of doubt among the jhana factors. The 'knowledge-going' of the mind is established by the word 'citta' (mind), which denotes various meanings. And these phenomena are not 'knowledge-going' in all beings. To show that they become so only by obtaining a basis in knowledge, he said "by them" and so on. The connection is "they accomplish." Naturally intelligent beings are those with a three-rooted rebirth-linking consciousness. Others with rebirth-linking consciousness are either those established in the Bodhisatta stage or those who have come from a state of being devoted to wisdom. Those accomplished in learning and study are those with a two-rooted rebirth-linking consciousness. in this existence, accomplished in much learning, and accomplished in the work of recitation. 84. In the meaning of the word "shamelessness": "Is not ashamed" is the root word. "Is ashamed, blushes" is shame. The root is "to be ashamed, to blush." "Not ashamed" is the meaning of "shameless." "Having produced delight": like the sight of a pig's dung heap, having produced mental pleasure, mental acceptance. The mind's not shrinking back, not being disgusted, when defiled by evil deeds, is called "not shrinking back." The mind's not shrinking back, not being ashamed, when one has attained the state of a bad person, is called "shamelessness." 85. In the meaning of the word "fearlessness": "Does not fear": evil deeds do not arise as a source of fear. "Does not tremble": does not tremble because of evil deeds. "In terrors": in evil actions. "Having made oneself fearless": having made oneself brave, confident. Fearlessness is bravery. Not trembling is the mind's not trembling because of evil deeds. In the verse: A person whose nature is not to be disgusted is "not disgusted." "From evil": from evil deeds. "A pig": a village pig. It is not disgusted by dung. The shameless one is not disgusted by evil - this is the connection. One whose nature is not to fear is "fearless." "A moth": a grasshopper. "From fire": from a flame. Just as a moth is fearless of fire, so the fearless one is fearless of evil - this is the connection. 86. In the meaning of the word "restlessness": "Lifts up": raises up. Does not settle down on the object. It is said to be "scattered." "Having rolled": having turned around. "Like a released ball": like a released solid ball. "Like flags and banners": like flags and banners stirred by the wind. 87. In the meaning of the word "greed": "Is greedy": craves, desires. Clinging, attachment. "Monkey-glue": that by which a monkey is smeared and bound. "On a heated potsherd": on a potsherd heated by fire. "Oil-smear": the clinging of oil to cloth is oil-smear. "Dyeing, clinging" is passion. "Oil-smear-like passion": passion that is like oil-smear. Not the passion of defilements. Because of its continuous flow day and night, craving is like a river current. a river. "Of beings" means of ordinary beings. "Dry wood, branches, leaves, grass, and rubbish" should be understood as dry wood rubbish, dry branch rubbish, and so on. The word "rubbish" indicates worthlessness. "Like a river" means like a mountain river. 88. In the sense of "view." "Seeing" means seeing wrongly in false natures established by imagination. Therefore, it says "of phenomena," etc. There, "of phenomena" means of material and immaterial phenomena, and of impermanence, etc., phenomena. "In their true natures" means in their actual natures. For actual nature is called "true" in the sense that it protects and maintains according to its nature. Those who consider themselves wise are conceited about their wisdom. Penetrative knowledge is the knowledge of the noble path. It should be understood as the supreme fault in the world, in the sense of being a great transgression, because there is no other fault similar to it. 89. In the sense of "conceit." "He conceives" means he goes beyond the actual nature, making it greater, and conceives "I am" and so on, in various unreal ways. Therefore, it says "I in the world," etc. There, "like a log of wood" means like a dry log. And that, being propped up, conceives, is the connection. "He conceives himself as exceedingly exalted" is said by making the person inseparable from conceit. "Characterized by elevation" means having the nature of rising up. 90. In the sense of "hatred." One endowed with fierce bodily, verbal, and mental action is fierce. The state of being fierce is fierceness. "Like a struck venomous snake" means like a venomous snake struck with a stick. "In the sense of spreading" means in the sense of spreading in various ways throughout the entire body, in the sense of pervading. And this is said in terms of the pervasion of the forms arising from it. "Like a thunderbolt" means like a dry falling thunderbolt. "Like a forest fire" means like a forest fire. "Like an enemy" means like a malicious enemy. "Like putrid urine mixed with poison" means just as urine, by its very nature, is foul-smelling and repulsive, and should be thrown far away, it is indeed harmful. Again, when there is putridity, it should be cast far away. There is nothing to say about what is mixed with poison. It is entirely a heap of harm. In the same way, anger, for one endowed with it, at that moment, brings about unpleasantness for others. It causes the destruction of one's own welfare and others' welfare, and after death, it leads to a lower realm,