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but he whose defilements have been suppressed, dwelling in the preliminary practice of insight, attains the manifestation of the path after a long time, for him there is slow comprehension. Thus, whatever case is made, it is called painful practice, slow in comprehension. But which case do they approve of? Where the defilements, once suppressed, arise again, and are suppressed a second time, and arise again, but when suppressed a third time, having suppressed them in that way, he attains eradication by the path, this case they approve of. For this case, the name "painful practice, slow in comprehension" is made. But by this much, it is not clear. Therefore, here, from the beginning, the explanation should be understood thus: he who, having grasped the four great elements, grasps derived materiality, grasps immateriality, but grasping "form and formlessness," is able to grasp with difficulty, with hardship, with toil, for him there is the name "painful practice." For him who has grasped form and formlessness, But in the environment of insight, due to the slowness of the arising of the path, it is called "slow in direct knowledge." Also, one who, grasping form and formless, determines "name-and-form," with difficulty, with hardship, toiling, determines it, and dwelling in the environment of insight, is able to produce the path slowly, for him too, the painful practice is called "slow in direct knowledge." Another, having determined name-and-form, grasping "conditions," with difficulty, with hardship, toiling, grasps them, and having grasped the conditions, dwelling in the environment of insight, produces the path slowly, even this painful practice is called "slow in direct knowledge." Another, having grasped the conditions, penetrating "characteristics," with difficulty, with hardship, toiling, penetrates them, and having penetrated the characteristics, dwelling in the environment of insight, produces the path slowly, even this painful practice is called "slow in direct knowledge." Another, having penetrated the characteristics, with sharp, courageous, clear insight knowledges flowing, overcoming the arisen "craving for insight," with difficulty, with hardship, toiling, overcomes it, and having overcome the craving, dwelling in the environment of insight, produces the path slowly, even this painful practice is called "slow in direct knowledge." They approved of this section. This name was given to this section. In this same way, the three practices beyond should be understood. In "There is contact," etc., the faculty of "I shall know the unknown," right speech, right action, right livelihood, these four terms are additional. And in the section on explanation, in the explanations of thought, etc., the terms "limb of the path," etc., are additional. All the rest is just like what was said below. But the distinction here is the transcendence due to the ground. There, "the faculty of 'I shall know the unknown'" means the faculty arisen from this preliminary effort of one who has undertaken, "In the round of existence without a known beginning, I shall know the deathless state, or just the four noble truths." But its characteristics, etc., are explained below. They should be understood by the method stated for the faculties. Beautiful, praiseworthy speech is right speech. This is a designation for abstaining from wrong speech, which is the uprooter of verbal misconduct. It has the characteristic of encompassing, the function of abstaining, and the manifestation of abandoning wrong speech. Beautiful, praiseworthy action is right action. This is a name for abstaining from killing, etc., which is the destroyer of wrong action. It has the characteristic of arising, the function of abstaining, and the manifestation of abandoning wrong action. Beautiful, praiseworthy livelihood is right livelihood. This is a designation for abstaining from wrong livelihood. It has the characteristic of purification, the function of engaging in righteous livelihood, and the manifestation of abandoning wrong livelihood. Moreover, here the characteristics, etc., should be understood as stated in the three abstinences below. Thus, by way of these three things, the five factors of the path stated below should be understood here as the eight factors of the path. And these are absent in the eliminatory factors. Likewise, compassion and gladness. For these three things are not included in the eliminatory factors simply because they appear in the Pāli here. But compassion and gladness have beings as their object, while these things have Nibbāna as their object, so they are not included here. This, for now, is the special meaning in the section on enumeration. 283. But in the section on exposition, "a factor of the path, included in the path," here, first, "a factor of the path" means a part of the path. That is, a section of the path. Just as what is included in a forest is called "included in the forest," so what is included in the path is called "included in the path." That is, dependent on the path. 285. "Joy as a factor of enlightenment" means joy itself is a factor of enlightenment. There, a factor of enlightenment means a factor of awakening or of the awakened. This is what is said: This aggregate of qualities, by which, when arising at the moment of the supramundane path, the noble disciple awakens, because it is opposed to many afflictions such as sloth and agitation, attachment to establishment, the desire for exertion, addiction to pleasure and self-mortification, and clinging to annihilation and eternalism, this aggregate of qualities is called enlightenment, consisting of mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity. It is called. "Understands," that is, rises from the sleep of defilements, or penetrates the four noble truths, or realizes Nibbana itself. Because it is a limb of that enlightenment, known as the harmony of the Dhamma, it is a "bojjhanga," like the limbs of jhāna, the limbs of the path, and so on. Also, because the noble disciple understands through this harmony of the Dhamma, as described above, he is called "bodhi," and a limb of that bodhi is a "bojjhanga," like the limbs of an army, the limbs of a chariot, and so on. Therefore, the commentary masters said, "The limbs of the person who understands are the bojjhangas." Moreover, "In what sense are they bojjhangas? They lead to enlightenment, therefore they are bojjhangas; they understand, therefore they are bojjhangas; they understand after, therefore they are bojjhangas; they understand thoroughly, therefore they are bojjhangas; they completely understand, therefore they are bojjhangas." The meaning of bojjhanga should be understood in this way, according to the way of discrimination. "Well-praised" or "beautiful" is sambojjhanga. Thus, "pīti" itself is sambojjhanga, therefore pītisambojjhanga. The meaning should be understood in the same way for the designations of concentration of mind, and so on. 296. "Of those dhammas," that is, of those four noble truths, the dhammas that are attained at that time. "Unknown," although those dhammas are known by the first path, just as a person who comes to a monastery, never before visited by nature, and stands in the middle of the monastery, says, "I have come to a place never before visited," considering the fact that it was never visited by nature, and just as one, having worn a garland never before worn, having put on a garment never before put on, having eaten food never before eaten, says, "I have eaten food never before eaten," considering the fact that it was never eaten by nature, so here too, because these dhammas have never been known by this person by nature, therefore it is said, "unknown." The same method applies to "unseen," and so on. There, "unseen" means unseen before with the eye of wisdom. "Unattained" means unattained in terms of attainment. Of the unattained. Of the uncomprehended by knowledge. Of the unmanifested. Of the unexperienced. For the sake of experiencing. And just as with this word, so also with the rest, "for the sake of knowing the unknown, for the sake of seeing the unseen, for the sake of attaining the unattained, for the sake of understanding the uncomprehended," thus the connection should be made. In "through the four verbal misconducts" and so on, "speech" should be understood as verbal intimation. Actions corrupted by any of the three defilements are misconducts. Misconducts proceeding from speech are verbal misconducts, or misconducts produced by speech are verbal misconducts. Through those verbal misconducts. One delights in keeping aloof, that is, abstains. One delights without them, that is, refrains. Having turned away from that, one delights without them, that is, completely refrains. Or the word is extended by way of prefix. All this is a designation for the state of abstaining. One destroys, eliminates enmity, that is, abstains from enmity. This too is a synonym for abstaining. But the volition by which, speaking falsehoods and so on, one does, this is the supramundane path-abstinence. Having arisen, it does not allow that action to be done, it cuts off the path of action, that is, non-action. Similarly, it does not allow that doing to be done, it cuts off the path of doing, that is, non-doing. And the volition by which, speaking the four kinds of verbal misconduct, one transgresses, this, having arisen, does not allow one to transgress in that way, that is, non-transgression. In "non-transgression of the boundary," first, "at that time" and so on, time is said to be the boundary. "He dwelt at Uruvelā," here, a heap. "The one established in the Dhamma does not transgress the boundary," here, a limit. Here too, it is a limit. For the four verbal good conducts