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would occur if they were not understood by the path, because the aggregates are understood by the path having arisen, those defilements, not being born, are not born; not being produced, are not produced; not appearing, do not appear. This meaning should also be explained by means of medicines drunk by a young woman to prevent further childbirth, or to alleviate diseases of the sick. Thus, the defilements that the path abandons, it cannot be said whether they are past, future, or present. Nor does the path not abandon defilements. But with reference to those defilements that the path abandons, it was said, "Of arisen evil things," and so on. And not only does the path abandon defilements, but also the aggregates sustained by clinging that would arise because of the non-abandonment of defilements, those too it abandons. For it was said, "By the knowledge of the stream-entry path, with the cessation of the activity-consciousness, having established seven existences, in beginningless samsara, whatever name and form would arise, here these cease." And so on in detail. Thus, the path rises up from what is sustained by clinging and what is not sustained by clinging. But in terms of existence, the stream-entry path rises up from the existence of woe. The once-returning path rises up from a part of the existence of bliss; the non-returning path rises up from the existence of bliss in the realm of desire; the arahantship path rises up from the existence of form and formlessness; some say it rises up from all existences. Then, at the moment of the path, how is there development for the unarisen to arise? Or how is there stability for the arisen? By the activity of the path itself. For the path, as it proceeds, because it was never unarisen before, is unarisen. That is what is called. For having gone to a place never before gone to, or having experienced an object never before experienced, they say, "We have come to a place never before come to, we are experiencing an object never before experienced." And whatever its occurrence, that itself is called persistence, so it is fitting to say that he cultivates by persistence. Thus, for this bhikkhu, at this supramundane path-moment, the four names beginning with "for the non-arising of evil, unwholesome states" are obtained. This is the discourse on right effort at the supramundane path-moment. Thus, here, right efforts mixed with mundane and supramundane are described. Explanation of the Suttanta Division. 2. Explanation of the Abhidhamma Division 408. In the Abhidhamma Division, all the right efforts are described by showing only the introduction to the method of exposition divided in the Dhammasaṅgaṇī. There, the difference in method should be understood. How? Firstly, in the first right effort, in the jhāna-absorption of the path of stream-entry, there are ten methods based on the two sets of five in these five places: pure practice, pure emptiness, emptiness practice, pure desirelessness, desirelessness practice, in this way, in the remaining absorptions as well, there are two hundred methods in twenty absorptions. These multiplied fourfold by the four dominances are eight. Thus, with the dominances, there are eight pure ones, so altogether there are a thousand methods. Similarly, in the second right effort and so on, and in the pure right effort, there are five thousand methods in the path of stream-entry. And as in the path of stream-entry, so in the remaining paths as well, there are twenty thousand methods in the wholesome division alone. But in the result, there is no task to be done by right efforts, so the result section is not included. It should be understood that here, only the supramundane right efforts that have arisen are spoken of. Explanation of the Abhidhamma Division. 3. Explanation of the Questioning 427. In the Questioning, the wholesome nature and so on of the right efforts should be understood according to the text. But in the object triplets, all These four also, immeasurable Nibbāna being their object, have immeasurable objects, not the path as object; but by way of co-nascent condition, they have the path as their condition; with investigation as the chief, at the time of developing the path, they have the path as their master; with desire and mind as chief, in developing the path, it cannot be said they have the path as their master; but with effort as chief, since there is no other effort, it cannot be said they have the path as their master, or that they do not have the path as their master; in the past and so on, due to having a single object, it cannot be said; but for Nibbāna, being an external phenomenon, they are called external objects. Thus, in this question and answer section, only supramundane right efforts are spoken of. For by the Perfectly Enlightened One, in the Suttanta section, right efforts mixed with mundane and supramundane are spoken of; but in the Abhidhamma section's questions and answers, only supramundane ones. Thus, this analysis of right effort, after extracting the three rounds, is shown by dividing it. Here ends the commentary on the Analysis of Right Effort, in the Commentary on the Vibhaṅga, the Sammohavinodanī. 9. Analysis of the Bases of Power 1. Exposition of the Suttanta Section 431. Now, immediately after that, in the Analysis of the Bases of Power, "four" is a numerical determination. Here, in "bases of power," "iddhi" means that which succeeds, that which is accomplished, that which is brought to completion. Or, by this, beings become powerful, grow, reach excellence; hence, "iddhi." In the first sense, "iddhi" itself is the "pāda," the "base," hence "iddhipāda," meaning the constituent of power. In the second sense, the "pāda," the base, of power, hence "iddhipāda"; "pāda" means foundation, the means of attainment. Therefore, since they go, attain, to power, which is reckoned as higher and higher excellence, therefore it is called "pāda." Thus, here, the meaning of "four bases of power" should be understood. Now, to show them by dividing them, "here, a bhikkhu" and so on is begun. There, "here, a bhikkhu" means a bhikkhu in this Dispensation. In "endowed with concentration due to desire, effort," concentration caused by desire, or concentration with desire as predominant, is concentration due to desire. This is a term for the concentration attained by making desire the dominant factor. Effortful formations are called dominant formations. This is a term for the energy of right effort that accomplishes the four tasks. Endowed means possessed of desire-concentration and dominant formations. The base for success, in the sense of accomplishment, or because beings prosper, grow, and reach eminence through it, is the basis, in the sense of foundation, for the remaining aggregates of mental factors associated with skillful consciousness, such as access concentration, which have attained the designation of success. For what is said later, "The base for success is the feeling aggregate... the consciousness aggregate," is consistent with this meaning. The meaning should be understood in the same way for the rest. Just as the concentration attained by making desire the dominant factor is called desire-concentration, so too with energy... mind. The concentration attained by making investigation the dominant factor is called investigation-concentration. Now, to show the terms desire-concentration, etc., by dividing them, the passage beginning "And how does a monk..." is introduced. There, "If a monk makes desire the dominant factor" means if a monk, having made desire the dominant factor, desire the chief, desire the burden, desire the forerunner, attains, produces, concentration, this concentration thus produced is called desire-concentration. The same method applies to "Energy..." and so on. "These are called dominant formations" means that the energy that accomplishes the four tasks, known as effortful formation, is spoken of for a monk developing the base for success of desire. "Having gathered them together into one" means having made all of that into one mass. "Goes to reckoning" means it should be understood that this goes to designation. 433. Now, to show the desire-qualities, etc., by dividing them in the phrase "desire-concentration-dominant formations," the passage beginning "What is desire there?" is introduced. That is simply the meaning. "Is endowed" means he is endowed with the mass of qualities known as the bases of spiritual power. "Of those qualities" means of those associated qualities, such as zeal. "Accomplishment, success," and so on, are all synonyms for production. Even so, "iddhi" is from the root "ijjh," meaning to succeed. "Samiddhi" is complete success; or the word is augmented by a prefix. "Ijjhana" is the state of succeeding. "Samijjhana" is the word augmented by a prefix. "Gain" is obtaining in the sense of manifestation in one's own being. "Regain" is regaining even what has been lost, through the exertion of effort; or the word is augmented by a prefix. "Attainment" is acquisition. "Sampatti" is perfect attainment in the sense of non-decline. "Touching" is touching with regaining. "Realization" is indeed realization with regaining. "Accomplishment" should be understood as indeed accomplishment with regaining. "Of one who has become thus" means of one who has become in that manner; that is, of one who has stood having regained those qualities such as zeal. By "feeling aggregate," and so on, all four aggregates are spoken of, including zeal and the like. "Those qualities" means those four immaterial aggregates; or it is said that the three qualities are zeal and the like. "He cultivates," and so on, have the meanings already stated. In the remaining expositions of the bases of spiritual power, the meaning should be understood in the same way. What has been said so far? The meditation subject that has reached the summit for four monks has been spoken of.