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conditioned by the wholesome root there?". The same method applies to the result of unwholesome deeds. And just as in the section on wholesome deeds rooted in ignorance, so also in this section on results, only the first tetrad of conditions is obtained. That too is shown and summarized in the first instance. Therefore, in each resultant consciousness, by way of one tetrad each, in those rooted in wholesome roots and those rooted in unwholesome roots, And here the distinction of turns should be understood. But because, for actions, neither ignorance nor unwholesome/wholesome roots can obtain the condition of dependence, therefore, the mode of conditionality is not stated in terms of action. Thus, this – Having spoken of unwholesome, wholesome, and indeterminate states in many ways; But for wholesome and unwholesome, and in result, in terms of dependence. Again, the mode of conditionality was stated in one way, by the foremost of speakers; For the sake of generating distinctions of knowledge, in the distinctions of the conditions of states. And for those devoid of the order of learning, hearing, thinking, and practice; Since a distinction of knowledge never occurs in this. Always wise, from the order of learning, hearing, thinking, and practice; There one should do, not be harmed, for there is more to be done than that. But this mode of conditionality, having extracted and divided it into two turns, in terms of the Suttanta and Abhidhamma methods, is shown. Explanation of the Abhidhamma method. End of the explanation of the Analysis of Dependent Origination in the Commentary on the Vibhanga in the Sammohavinodani. 7. Analysis of the Foundations of Mindfulness 1. Explanation of the Section on the Suttanta Method 355. Now, immediately after that, in the Analysis of the Foundations of Mindfulness, the enumeration is "four." By that, it indicates the limit of the foundations of mindfulness, that it is neither less than that nor more. "Foundations of Mindfulness" means three foundations of mindfulness: the object of mindfulness, the teacher's non-transgression of the way of dealing with disciples in three ways, and mindfulness itself. For in the passages beginning "I will teach you, monks, the arising and passing away of the four foundations of mindfulness. Listen to that...pe... and what, monks, is the arising of the body? The arising of the body is from the arising of food" (SN 5.408), the object of mindfulness is called the foundation of mindfulness. Similarly, in the passages beginning "The body is the establishment, not mindfulness. Mindfulness is both the establishment and mindfulness" (Patis. Ma. 3.35). Its meaning is: that in which one is established is the foundation. What is established? Mindfulness. The foundation of mindfulness is the foundation of mindfulness, or the foundation is the principal place; the foundation of mindfulness is the foundation of mindfulness. Like the instances of "basis" and "non-basis." "These three mindfulness foundations the noble one cultivates, cultivating which, the Teacher is fit to instruct the assembly," Here, the Teacher's freedom from aversion and attachment is said to be mindfulness foundation in the three kinds of disciples. Its meaning: "foundation" because it should be established, meaning it should be set in motion. By what should it be established? By mindfulness; mindfulness's foundation is mindfulness foundation. But in passages like, "The four mindfulness foundations, developed and cultivated, fully perfect the seven factors of enlightenment," Mindfulness itself is called mindfulness foundation. Its meaning: "foundation" because it stands firm, meaning it approaches, descends, rushes upon, and proceeds; Mindfulness itself is mindfulness foundation in the sense of foundation; or mindfulness in the sense of remembering, foundation in the sense of attending. Thus, mindfulness and that foundation is mindfulness foundation. This is what is intended here. If so, why is the plural "mindfulness foundations" used? Because of the multiplicity of mindfulness; for mindfulness is manifold due to the difference in objects. But why were four mindfulness foundations spoken of by the Blessed One, neither less nor more? For the benefit of those to be trained. For in those of craving-temperament, view-temperament, tranquility-vehicle, and insight-vehicle, Divided into dull and sharp, for the dull craving-temperament, the gross body contemplation mindfulness foundation is the path to purification, For the sharp, the subtle feeling contemplation mindfulness foundation. For the dull view-temperament, the not-too-differentiated mind contemplation mindfulness foundation is the path to purification, For the sharp, the very differentiated dhamma contemplation mindfulness foundation. For the dull tranquility-vehicle, the easily attainable sign, the first mindfulness foundation is the path to purification, For the sharp, unable to settle on a gross object, the second. For the dull insight-vehicle, the not-too-differentiated object, the third, For the sharp, the very differentiated object, the fourth. Thus, four were spoken of, neither less nor more. Auspicious. Or to abandon the perversions of perception regarding self. For the body is impure. Beings are perverted by perceptions of beauty in it. To abandon that perversion by seeing the impurity in it, the first mindfulness meditation is taught. And also in feelings, etc., taken as pleasure, permanence, and self, feelings are suffering, the mind is impermanent, phenomena are without self. And beings are perverted by perceptions of pleasure, permanence, and self in these. To abandon those perversions by seeing the nature of suffering, etc., in them, the remaining three are taught. Thus, to abandon the perversions of perception regarding beauty, pleasure, permanence, and self, all four are taught, neither deficient nor excessive, it should be understood. And not only for abandoning perversions, but also for abandoning the four floods, yokes, influxes, bonds, attachments, and destinies, and for understanding the four kinds of nutriment, all four are taught, it should be understood. This, for now, is the method of exposition. In the commentary, however, it is said, "By way of essence and by way of convergence into one, the mindfulness meditation is one, by way of object, it is four." Just as in a city with four gates, those coming from the east, taking goods originating from the east, enter the city through the eastern gate, those coming from the south, west, and north, taking goods originating from the north, enter the city through the northern gate, so should this be understood. For the great city of Nibbāna is like a city, the Noble Eightfold Path is like a gate. The body, etc., are like the eastern direction, etc. Just as those coming from the east, taking goods originating from the east, enter the city through the eastern gate, so those coming by way of contemplation of the body, cultivating the fourteen aspects of contemplation of the body, by the Noble Path produced by the cultivation and repeated cultivation of contemplation of the body, descend into one Nibbāna. Just as those coming from the south, taking goods originating from the south, enter the city through the southern gate, so those contemplating feelings... Coming with the mouth of sensation, developing the contemplation of sensation in nine ways, through the noble path born of developing and cultivating the contemplation of sensation, they descend into one Nibbāna alone. Just as those coming from the west, taking goods arising in the western direction, enter the city through the western gate, so, coming with the mouth of mind, developing the contemplation of mind in sixteen ways, through the noble path born of developing and cultivating the contemplation of mind, they descend into one Nibbāna alone. Just as those coming from the north, taking goods arising in the northern direction, enter the city through the northern gate, so, coming with the mouth of phenomena, developing the contemplation of phenomena in five ways, through the noble path born of developing and cultivating the contemplation of phenomena, they descend into one Nibbāna alone. Thus, it should be understood that, in terms of essence and in terms of converging into one, the one mindfulness meditation is said to be four in terms of object. Here, "a bhikkhu" - although this exposition of mindfulness meditation was spoken by the Blessed One sitting in the deva-world, there was not even one bhikkhu sitting near the Blessed One. Even so, because bhikkhus develop these four mindfulness meditations, for these are the domain of bhikkhus, therefore he addresses "a bhikkhu" here. But do only bhikkhus develop these mindfulness meditations, and not bhikkhunīs and others? Bhikkhunīs and others also develop them. But bhikkhus are the foremost assembly. Thus, because they are the foremost assembly, he addresses "a bhikkhu" here. Or, he speaks thus because of showing the state of being a bhikkhu through practice. For whoever practices this practice, he is called a bhikkhu. For one who has entered the path, whether deva or human, is reckoned as a bhikkhu. As it was said: "Though adorned, if he lives evenly, Calm, controlled, restrained, a ব্রহ্মচারী; Having laid down the rod for all beings, He is a brāhmaṇa, he is a samaṇa, he is a bhikkhu." Explanation of the summary of the contemplation of the body. "Internal" means one's own internal. That is what is intended. Therefore, "internally," meaning one's own body. There, "body" means the physical body. For here, the physical body, in the sense of a collection of limbs and parts, and of things like hair, is intended as "body," like a collection of elephants, horses, chariots, and so on. And just as it is in the sense of a collection, so it is in the sense of a place of disgusting things.