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For one monk relies on zeal; when the desired result is achieved by the zeal for wholesome qualities, the desire to do, he thinks, "I will produce the supramundane Dhamma, there is no burden for me in producing it," and making zeal the chief, zeal the burden, zeal the forerunner, he produces the supramundane Dhamma. One relies on effort. One relies on mind, one relies on wisdom. When the desired result is achieved by wisdom, he thinks, "I will produce the supramundane Dhamma, there is no burden for me in producing it," and making wisdom the chief, wisdom the burden, wisdom the forerunner, he produces the supramundane Dhamma. How? Just as among four Seeking promotion in their respective positions, one relied on service, one on heroism, one on lineage, one on counsel. How so? Among them, the first, thinking, "By being diligent in service, when the task is accomplished, I will obtain this promotion," relied on service. The second, thinking, "Even if diligent in service, some cannot stand firm when battle is joined; surely the king's border will revolt; when it does, by performing service at the chariot pole, I will please the king and obtain this promotion," relied on heroism. The third, thinking, "Even with heroism, some are of low birth; when they grant promotions after scrutinizing lineage, they will give it to me," relied on lineage. The fourth, thinking, "Even one of good lineage may be unsuited for counsel; when a task arises that requires counsel, I will obtain this promotion," relied on counsel. All of them obtained promotions by the power of their respective reliance. There, just as one who, being diligent in service, obtained promotion, so one should be seen as producing the supramundane Dhamma by making aspiration the chief, aspiration the burden, aspiration the forerunner, with the aspiration for skillful qualities that are to be done, when the task is accomplished, thinking, "I will produce the supramundane Dhamma, there is no burden for me in its production," like the Elder Raṭṭhapāla (M. ii.293 ff.). For that venerable one, making aspiration the burden, produced the supramundane Dhamma. Just as one who, pleasing the king by heroism, obtained promotion, so one should be seen as producing the supramundane Dhamma by making effort the chief, effort the burden, effort the forerunner, like the Elder Soṇa (Mahāva. 243). For that venerable one, making effort the burden, produced the supramundane Dhamma. Just as one who obtained promotion by lineage, so one should be seen as producing the supramundane Dhamma by making mind the chief, mind the burden, mind the forerunner, like the Elder Sambhūta. Having made mind the burden, he produced the supramundane Dhamma. Like one who has attained a higher state by relying on a mantra, Vīmaṃsa should be seen as the chief, Vīmaṃsa as the burden, Vīmaṃsa as the forerunner, Producing the supramundane Dhamma, Like the Elder Mogharāja. For that venerable one, Having made vīmaṃsa the burden, Produced the supramundane Dhamma. And here, these three things, Known as chanda, samādhi, and padhānasaṅkhāra, Are both iddhi and iddhipāda. But the remaining four aggregates, Which are associated, Are only iddhipāda. Also, these three things, Known as viriya, citta, and vīmaṃsa, Are both iddhi and iddhipāda. But the remaining four aggregates, Which are associated, Are only iddhipāda. This, indeed, is the explanation in terms of non-distinction. But in terms of distinction, 'Chanda' is called iddhi. The four aggregates cultivated with chanda as the burden Are called chandiddhipāda. The two things, samādhi and padhānasaṅkhāra, Enter into chandiddhipāda By way of the aggregate of formations; It is indeed fitting to say that they have entered into the pāda. There, 'samādhi' is called iddhi. The four aggregates cultivated with samādhi as the burden Are called samādhiddhipāda. The two things, chanda and padhānasaṅkhāra, Enter into samādhiddhipāda By way of the aggregate of formations; It is indeed fitting to say that they have entered into the pāda. There, 'padhānasaṅkhāra' is called iddhi. The four aggregates cultivated with padhānasaṅkhāra Are called padhānasaṅkhāriddhipāda. The two things, chanda and samādhi, Enter into padhānasaṅkhāriddhipāda By way of the aggregate of formations; It is indeed fitting to say that they have entered into the pāda. There, 'vīriya' is called iddhi, 'Citta' is called iddhi, 'Vīmaṃsā' is called iddhi…pe… It is indeed fitting to say that they have entered into the pāda. This is called the explanation in terms of distinction. Here, however, there is nothing new; What has been taken has been made into a distinct element. How? These three things, chanda, samādhi, and padhānasaṅkhāra, Are both iddhi and iddhipāda. But the remaining four aggregates, Which are associated, Are only iddhipāda. For these three things… These attainments are achieved only with the four associated aggregates, not without. The four associated aggregates, by way of achieving, are called "iddhi," by way of foundation, are called "pāda." "Iddhi" or "iddhipāda" is not a designation for anything else, but only a designation for the four associated aggregates. The three qualities, effort, mind, investigation, the principal condition for concentration… …only a designation for the four aggregates. Furthermore, the preliminary part is called iddhipāda; the attainment is called iddhi, so it should be understood. The preliminary work for the first jhāna is called iddhipāda, the first jhāna is called iddhi. The preliminary work for the second, third, fourth, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception is called iddhipāda, the sphere of neither perception nor non-perception is called iddhi. The insight of the path of stream-entry is called iddhipāda, the path of stream-entry is called iddhi. The insight of the path of once-returning, non-returning, arahantship is called iddhipāda, the path of arahantship is called iddhi. It is indeed fitting to explain it by attainment. The first jhāna is called iddhipāda, the second jhāna is called iddhi; the second jhāna is called iddhipāda, the third jhāna is called iddhi… …the path of non-returning is called iddhipāda, the path of arahantship is called iddhi. In what sense is it iddhi? In what sense is it pāda? It is iddhi precisely in the sense of achieving. It is pāda precisely in the sense of foundation. Thus here too, "iddhi" or "pāda" is not a designation for anything else, but only a designation for the four associated aggregates. When this was said, they said this: "It would be a designation for the four aggregates alone, if the Teacher did not bring forth the Uttaracūḷabhājanīya." But in the Uttaracūḷabhājanīya it is said, "Will alone is the will-power-base, effort alone, mind alone, investigation alone is the investigation-power-base." Some say, "Iddhi is "Not produced, the basis for success is produced," they said. Rejecting their words, the conclusion was made that both the power and the basis for success are "produced, struck by the three characteristics." Thus, in this section of the Suttas, the mundane and supramundane bases for success are discussed. Explanation of the Sutta Section. 2. Explanation of the Abhidhamma Section 444. The Abhidhamma section is straightforward in meaning. The methods here should be counted. For in the place where it is said, "He develops the basis for success endowed with concentration of intention and striving," four thousand supramundane methods are distinguished. The same method applies to concentration of energy and so on. Similarly, in the Later Shorter Section, in the basis for success of intention, four thousand methods are distinguished, and in the bases for success of energy, mind, and investigation, four thousand each, so that in all, based on the eight sets of four, thirty-two thousand methods are distinguished. Thus, it should be understood that this Abhidhamma section, adorned with thirty-two thousand methods, is discussed in terms of the bases for success that are produced and supramundane. 3. Explanation of the Question Section 462. In the Question Section, the wholesome nature and so on of the bases for success should be understood according to the text. However, in the triads of objects, all these, having arisen in dependence on the unconditioned, Nibbāna, are only those with an unconditioned object, not with a path object; but in terms of the co-nascent condition, they have the path as a condition, not the path as a dominating condition. For the four dominating conditions do not respect each other. Why? Because of their own seniority. Just as four princes of the same birth, the same age, the same strength, and the same skill do not show deference to each other because of their own seniority, so too these four dominating conditions do not respect each other because of their individual seniority, and so they are definitely not the path as a dominating condition. Even in the past and so on, they should not be spoken of as having a single object. But because Nibbāna is an external phenomenon, it is called an external object. Thus, in this Question Section, only the bases for success that are produced and supramundane are made. for the benefit. For the Sammāsambuddha taught the iddhipādas, mixed with mundane and supramundane, only in the Suttanta discourses. But in the Abhidhamma discourses of questions and answers, they are only supramundane. Thus, this analysis of the iddhipādas is shown only after bringing forth the three rounds. The End of the Explanation of the Analysis of the Iddhipādas in the Commentary on the Vibhaṅga, the Sammohavinodanī. 10. Analysis of the Bojjhaṅgas 1. Explanation in the Suttanta Discourses 466. Now, immediately after that, in the analysis of the bojjhaṅgas, "seven" is a determination of number. Bojjhaṅga: a factor of enlightenment,