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spreading mind and spreading light are like two hands, the jhāna that is the basis for the higher knowledges is like the middle of the body, the sign of reviewing is like the head. Thus the Blessed One showed the five-factored right concentration as a man complete with limbs and parts. "This five-factored right concentration" means this right concentration is endowed with five factors similar to hands, feet, and head, he spoke of the jhāna-based concentration. "This concentration is both presently happy," etc., refers to the concentration of the fruit of Arahatship. For it is happy at the moment of attainment, therefore presently happy. Here, in the final, final attainment of the bliss of concentration, it is a condition for future happiness as its result. It brings forth a peaceful, subtle fruition-consciousness, exquisite, of sweet form. For one arisen from fruition-attainment, in dependence on tangible things, a pleasant tactile sensation pervading the whole body, consciousness accompanied by pleasure, arises. By this method too, it has happiness as its future result. He is an Ariya because he is far from defilements. He is without sensual pleasures because of the absence of sensual pleasures, round pleasures, and worldly pleasures. He is served by Buddhas and other great beings, therefore not served by inferior persons. He is peaceful through the tranquility of his limbs, the tranquility of his object, and the tranquility of all defilement-torments. He is exquisite in the sense of being not causing anguish. He is attained through the subsiding of defilements, or because he has attained the state of the subsiding of defilements, therefore attained through subsiding. For "subsiding" and "through subsiding" are the same in meaning. Or, because he is attained by the Arahant with subsided defilements, he is also attained through subsiding. He is attained through one-pointedness, or because he has attained one-pointedness, therefore attained through one-pointedness. Unlike mundane concentration with its inferior qualities, he has not attained the state of suppressing and warding off defilements by suppressing opposing states with effort and exertion of the mind. And one entering into that concentration or arising from it, because of the attainment of fullness of mindfulness, enters mindfully, arises mindfully. Or, according to the defined period of time, he enters mindfully, arises mindfully. Therefore, when one reflects thus, "This concentration is both presently pleasant and has happiness as its future result," knowledge arises within oneself, independent of another – that is one factor. This method applies to the remaining factors as well. Thus, with these five knowledges of reflection, this concentration is called the Right Concentration with five knowledges. Explanation of the Fivefold Exposition. (6.) Explanation of the Sixfold Exposition 805. In the sixfold exposition of the object of knowledge, in the case of psychic power, the knowledge in the phrase "having been one, he becomes many" and so on, which proceeds in the manner (D.I, 77; Ps.I, 102) of psychic power, Here is knowledge. By this, the non-discursive, non-investigative, equanimity-accompanied, form-sphere, manifold-becoming-etc.-accomplishing, single-thought-moment, attainment-wisdom is spoken of. Knowledge of purification of the ear-element means knowledge of the divine ear-element with sound as its object, distinguished by near and far, etc. By this also, the non-discursive, non-investigative, equanimity-accompanied, form-sphere, sound-object transcending natural hearing, single-thought-moment, attainment-wisdom is spoken of. Knowledge of the minds of others means knowledge in discerning the minds of other beings. By this also, the aforementioned kind of others' minds with lust, etc., as objects, single-thought-moment, attainment-wisdom is spoken of. Knowledge of recollection of past lives means knowledge associated with recollection of past lives. By this also, the aforementioned kind of recollection of past aggregates previously lived, associated with mindfulness, single-thought-moment, attainment-wisdom is spoken of. Knowledge of the passing away and rebirth of beings means knowledge of the passing away and rebirth of beings. By this also, the aforementioned kind of beings passing away and being reborn, with color-element as object, single-thought-moment, attainment-wisdom is spoken of. Knowledge of the destruction of the taints means knowledge of discerning the truths. This is supramundane alone. The rest are mundane. Explanation of the sixfold designation. (7.) Explanation of the Sevenfold Designation, etc. 806. In the sevenfold designation of objects of knowledge, by way of "birth is the condition for aging and death," etc., in terms of arising and ceasing, in each of the eleven links of dependent origination, with regard to the threefold division of time, reviewing knowledge is stated, and then again, "and whatever is the knowledge of the stability of the law for him," thus that same knowledge is stated concisely in terms of characteristics such as the nature of decay. Therein, "birth is the condition for aging and death, without birth there is no aging and death," this pair of knowledges is stated in terms of the present time. "Also the past time, also the future time," thus two knowledges in the past, two knowledges in the future, are six. These, together with the knowledge of the stability of the law, are seven. Therein, knowledge of the stability of the law means knowledge of the mode of conditionality. For the mode of conditionality is the cause of the arising and stability of phenomena. It is called "right establishment"; there, knowledge is knowledge of right establishment. This is a designation for that sixfold knowledge. Thus, in each factor, making them seven each, in the eleven factors, there are seventy-seven. There, "subject to decay" means having the nature of going to decay. "Subject to vanishing" means having the nature of going to vanishing. "Subject to fading away" means having the nature of fading away. "Subject to cessation" means having the nature of ceasing. What is spoken by this? The reviewing of the prior insight by the subsequent insight is spoken. What is spoken by that? Sevenfold insight and counter-insight are spoken. For, having seen all formations as impermanent, suffering, and not-self with the first knowledge, it is fitting to see that knowledge with the second, the second with the third, the third with the fourth, the fourth with the fifth, the fifth with the sixth, the sixth with the seventh. Thus, sevenfold insight and counter-insight are spoken. Explanation of the Septet Section. 807. In the eightfold designation of objects of knowledge, "wisdom in the path of stream-entry" means wisdom in the path of stream-entry. By this, only the associated wisdom is spoken. The same method should be understood in the remaining terms. Explanation of the Octet Section. 808. In the ninefold designation of objects of knowledge, "in the successive attainments of abiding" means in the attainments known as successive abidings. Their successiveness is to be seen as abiding in succession, in order, and their attainment is to be seen as being attainable. There, in the attainment of the first jhāna, the eight associated wisdoms, beginning with wisdom, should be understood. The ninth is the wisdom of reviewing. For it arises in one who, having emerged from the attainment of cessation, reviews it as peaceful and excellent. Therefore, it was said, "the knowledge of reviewing of one who has arisen from the attainment of the cessation of perception and feeling." Explanation of the Nonet Section. (10.) Explanation of the Decad Section Explanation of the First Strength 809. In the tenfold designation of objects of knowledge, "impossibility" is the rejection of the cause. "No opportunity" is the rejection of the condition. By both, the cause itself is rejected. For the cause is that. It is called a place, because it is the basis and opportunity for the fruit of one's actions. "Because" means for what reason. "Endowed with right view" means the stream-enterer, a noble disciple, endowed with the right view of the path. "Any conditioned thing" means even a single conditioned thing among the four-element aggregates. "Would regard as permanent" means would take as permanent. "This is not possible" means this reason does not exist, is not found. "That a worldling" means for what reason a worldling. "This is possible" means this reason exists; for, with a belief in permanence, he would take some conditioned thing among the three-element aggregates as permanent. But a conditioned thing of the fourth element, like an iron ball heated all day by the heat, is not an object for the vision of flies or for other unwholesome minds. In this way, the meaning should be understood for "would regard as pleasant" and so on. "Would regard as pleasant" means this was said with reference to grasping as pleasant in the way of a belief in self, "The self is utterly happy, free from disease after death." But a noble disciple, with a mind free from wrong views, overcome by torment, like a maddened elephant terrified, or like the Pokkharasāti brahmin desiring excrement, might regard some conditioned thing as pleasant for the sake of allaying the torment. In the section on self-doctrine, "a thing" is said instead of "a conditioned thing" to include concepts such as kasina. Here too, the distinction should be understood as four-element aggregates for the noble disciple, and three-element aggregates for the worldling; or in all cases, the distinction should be made with three-element aggregates even for the noble disciple. For whatever a worldling grasps, from that the noble disciple withdraws his grasp. For whatever a worldling grasps as permanent, pleasant, self,