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by way of the description without interruption. And this also is obtained in diverse minds in the preliminary stage. For with one mind he attends to the body, with another, another to feelings and so on; but in the moment of the path it is obtained in one mind only. For only one mindfulness associated with the path, by way of accomplishing four functions, obtains four names. In the exposition of right concentration, the four jhānas are diverse even in the preliminary stage, and in the moment of the path also. In the preliminary stage they are diverse as attainments, in the moment of the path as diverse paths. For one person's first path is of the first jhāna, the second path and so on are also of the first jhāna, or of any of the second jhāna and so on. One person's first path is of any of the second jhāna and so on, the second path and so on are also of any of the second jhāna and so on, or of the first jhāna. Thus all four paths, with regard to jhāna, are either similar or dissimilar, or similar in some respects. This, however, That is special by the rule of the base jhāna. By the rule of the base jhāna, for one who has attained the first jhāna, arising from the first jhāna and contemplating, the path that arises is of the first jhāna; the path factors and enlightenment factors are complete in this case. For one arising from the second jhāna and contemplating, the path that arises is of the second jhāna; the path factors here are seven. For one arising from the third jhāna and contemplating, the path that arises is of the third jhāna; the path factors here are seven, the enlightenment factors are six. This method applies from the fourth jhāna up to the realm of neither perception nor non-perception. In the immaterial realm, the fourth and fifth jhāna arise. And that is said to be supramundane, not mundane. What is the meaning here? Here too, from whichever of the first jhāna and so on one attains the path of stream-entry, and having cultivated the immaterial attainment, whatever jhāna arises in the immaterial realm, the three paths arise for that person in that jhāna. Thus, it is the base jhāna that determines it. However, some elders say, "The aggregates that are the object of contemplation determine it." Some say, "The inclination of the individual determines it." Some say, "The vipassanā leading to arising determines it." The resolution of their views should be understood in the same way as stated in the section on the arising of consciousness in the commentary on the division of supramundane terms. This is called right concentration, that is, the one-pointedness in these four jhānas, this is mundane in the preliminary part, supramundane in the latter part, and is called right concentration. Thus, the Blessed One taught the truth of the path in terms of mundane and supramundane. In the mundane path, all the path factors have one of the six objects as their respective objects. In the supramundane path, however, for the noble one proceeding to the penetration of the four truths, the wisdom-eye with nibbāna as its object, which eradicates the underlying tendency to ignorance, is right view. Similarly, for one with accomplished view, the aspiration of the mind towards the state of nibbāna, which is associated with that view and eradicates the three kinds of wrong thought, Right thought is planting. Thus, for one seeing and thinking, the abstinence from false speech, which eradicates the fourfold verbal misconduct, connected with that, is right speech. Thus, for one abstaining, the abstinence from threefold bodily misconduct, which eradicates wrong action, connected with that, is right action. Right livelihood, being the purification of those very right speech and action, connected with that, is the abstinence from wrong livelihood, which eradicates deceit and the like. For one established in this foundation of virtue, consisting of right speech, action, and livelihood, the effort to abandon unarisen unwholesome states, and to generate, maintain, and establish arisen wholesome states, corresponding to that, connected with that, which eradicates laziness, is right effort. Thus, for one making effort, the non-confusion of mind, connected with that, which dispels wrong mindfulness, and establishes mindfulness of the body and the like in the body, etc., is right mindfulness. Thus, for one whose mind is well-guarded by unsurpassed mindfulness, the one-pointedness of mind, connected with that, which eradicates wrong concentration, is right concentration. This is the supramundane noble eightfold path, which, together with the mundane path, is reckoned as the practice leading to the cessation of suffering. But this path, indeed, is comprised of knowledge by the right view and right thought, and conduct by the remaining qualities; thus, it is both knowledge and conduct. Likewise, it is both serenity and insight, being comprised of the vehicle of insight by those two, and the vehicle of serenity by the others. Or, being comprised of the aggregate of wisdom by those two, the aggregate of virtue by the subsequent three, and the aggregate of concentration by the remaining ones, it is both the three aggregates and the three trainings; the noble disciple, endowed with which, like a traveler endowed with eyes capable of seeing and feet capable of walking, being accomplished in knowledge and conduct, having avoided the two extremes of indulgence in sensual pleasures by the vehicle of insight, and self-mortification by the vehicle of serenity, practicing the middle way, with the aggregate of wisdom, Destroying the mass of evil with the mass of virtue, and the mass of greed with the mass of concentration, attaining the perfection of wisdom through higher wisdom training, the perfection of virtue through higher virtue training, and the perfection of concentration through higher mind training, one realizes deathlessness, Nibbāna, and enters the noble plane, adorned with the thirty-seven factors of enlightenment, beautiful with the jewel of the Dhamma, wholesome in the beginning, middle, and end, known as the right course. Explanation of the Suttanta Division. 2. Explanation of the Abhidhamma Division 206-214. Now, the Abhidhamma Division begins. Here, instead of saying "Noble Truths," it is said "Four Truths" to show the origin as a condition, without remainder. For if "Noble Truths" were said, the remaining defilements, the remaining unwholesome states, the three wholesome roots with influx, and the remaining wholesome states with influx would not be included. And not only craving produces suffering, but these remaining defilements and other conditions also produce it. Thus, to show that these conditions also produce suffering without remainder, instead of saying "Noble Truths," it is said "Four Truths." And in the section on exposition, suffering is not explained first, but the origin of suffering is explained to easily explain that very suffering. For when that is explained, the truth of suffering is easily explained in the manner of "the remaining defilements," and so on. Here, the truth of cessation, the abandonment of craving, is explained in five ways through the abandonment of the origin as stated, "the abandonment of craving and the remaining defilements." Here, the truth of the path is explained by showing only the beginning of the method of exposition divided in the Dhammasaṅgaṇī in terms of the first jhāna and the path of stream-entry. Here, the difference in method should be understood. We will explain that further on. But since not only the eightfold path is the practice, "before that, one's bodily action was..." "Living by blameless deeds is a life well purified" according to this saying, the five-factored path is also taught as a practice due to the inclinations of individuals. Therefore, to show that method, the five-factored section is also indicated. And since not only the eight-factored and five-factored paths are the practice, but also the associated, additional fifty-odd qualities are the practice, therefore, to show that method, the third, all-inclusive section is also indicated. There, "the remaining qualities are associated with the path leading to the cessation of suffering" this is omitted. The rest is the same everywhere. There, in the eight-factored section, in the five divisions beginning with "abandoning craving and the remaining defilements," in the first division, in the path of stream-entry, in the fixations on meditation, there are five sections: purification practice, purification emptiness, emptiness practice, purification desirelessness, desirelessness practice. In these five sections, there are ten methods based on the two sets of four and five. Thus, in the remaining sections as well, there are two hundred methods in the twenty fixations. These, multiplied fourfold by the four dominances, are eight. Thus, the purified ones are two, with the dominances, eight, so the total is a thousand methods. And as in the path of stream-entry, so in the remaining paths as well, there are four thousand methods. And as there are four in the first division, so in the remaining divisions as well, in the five divisions of the eight-factored section, there are twenty thousand methods. Similarly, in the five-factored section and the all-inclusive section, all sixty thousand methods have been distinguished by the Teacher. But the Pāli comes in brief. Thus, this threefold great section, with its fifteen divisions, adorned with sixty thousand methods, should be understood as the Abhidhamma Bhājanīya. The Commentary on the Abhidhamma Bhājanīya. 3. The Commentary on the Questioning 215. In the Questioning, the nature of the wholesome, etc., of the four truths should be understood according to the method stated in the analysis of the aggregates. However, in the object triplets, the truth of the origin is only desire for sense pleasures. When one savors worldly things,