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that which is, this taming of intoxication... ...this cessation, which becomes the object of Nibbāna, the path, and the fruits, that Dhamma, beginning with the taming of intoxication, is called the foremost of the foremost... ...is called. This is the second foremost. Among Sanghas, however many concepts are used; among groups, however many concepts are used; among gatherings of many people, however many concepts are used; among those Sanghas, groups, and so on, to be designated by those concepts, these four individuals, these eight pairs of persons, these eight p... men, ... whatever field of merit exists for the world, this Sangha of the Tathāgata's disciples, beginning with the four pairs of men, is called the foremost, the highest. ... is called, this is the third foremost. These three jewels of the Tathāgata's Nibbāna, the Noble Sangha, are the foremost. The Teacher, who is supreme over all worlds, supreme over all beings, from the lowest to the highest; and the Dhamma, which is supreme due to being of the wholesome, blameless side; and the assembly of the Lion of Men, the Teacher; thus these three jewels of Teacher, Dhamma, and Assembly are supreme. These three jewels of Teacher, Dhamma, and Assembly excel due to their qualities. The assembly, a collection of ascetic-lotuses, like a beautiful lotus growing in a lake, is a beautiful group of ascetics in the Dispensation; and the excellent Dhamma; and the Seer, honored by the wise, the tamer of excellent men, the tamer of excellent men such as Brahmās, devas, humans, kings, and great ministers, the untamed, the Eye, the Fully Awakened One; thus these three jewels of Assembly, Dhamma, and Buddha are supreme in the world. The Teacher, who is incomparable; and the Dhamma, which is free from affliction, free from all suffering; and the Noble, excellent Assembly; thus these three jewels of Buddha, Dhamma, and Assembly are supreme. These three... ...certainly excel, they are distinguished. The Conqueror, whose name is truth, due to teaching the unfailing truth, whose name is truth, who is secure, who overcomes all, who, though not overcome by any humans or devas, acts as if overcoming them due to his abundance of qualities, thus overcoming all; and the Dhamma of truth, due to its unfailing nature, is the Dhamma of truth; there is no other Dhamma higher or more excellent than this Dhamma of truth; and the Noble Sangha, always worshipped and worthy of worship by the wise; thus these three are the highest and most excellent in the world. The meaning of the word "ekāyana" is explained in many ways in the commentary (Netti. Aṭṭha. 170). The Blessed One, who sees the end of birth, who is compassionate and benevolent, knows the one-way path. Since it is to be said, "What does one cross by that path which is known as the one-way path?" therefore it is said, "by this path," and so on. The path which the Blessed One knows... Thus, by this path in the past, in the time gone by, the Buddhas and other noble ones crossed the flood, the flood of transmigration. In the future, they will cross. And those Buddhas and other noble ones who arise in the present, those Buddhas and other noble ones cross in the present. Beings, seeking purity, looking for purity, venerate that Fully Self-Enlightened One, the best of gods and humans, who possesses such qualities as described. Thus, this specific discourse, even with its various kinds of suttas, is called praise because it proceeds as a speaker and knower of the Triple Gem and of the qualities of the Triple Gem. Therefore, this specific commentary, which shows the specific discourses that are the foundation of the Dispensation, should be understood as the foundation of the Dispensation. Our teachers, by our teachers, the sixteen-fold defilement-leading and other foundation-of-the-Dispensation discourses, and the twenty-eight-fold mundane and other foundation-of-the-Dispensation discourses have been determined. And by us, they have been known. Because it is to be said: "Among those specific discourses that are the foundation of the Dispensation, such as the defilement-leading ones, which specific discourse should be correlated with which specific discourse and expounded?" Therefore, "the mundane discourse," etc., was begun. In the commentary, however, it is said: "Having thus divided both kinds of foundation-of-the-Dispensation by citing various sutta passages, now, in order to show them by correlating with the defilement-leading ones, again 'the mundane discourse,' etc., was begun" (Netti. Atth. 170). There, "there" means among those sixteen kinds of specific discourses that are the foundation of the Dispensation, such as the defilement-leading ones, and among the twenty-eight kinds of specific discourses that are the foundation of the Dispensation, such as the mundane ones: the mundane discourse that operates on the unwholesome side correlates with the defilement-leading discourse in terms of having the same meaning. The mundane discourse that operates on the wholesome side correlates with the purification-leading discourse in terms of having the same meaning. Therefore, the mundane discourse, even if it is of one kind, should be expounded by two discourses: the defilement-leading and the purification-leading. The supramundane discourse that operates on the side of insight correlates with the insight-leading discourse in terms of having the same meaning. It is linked. The supramundane discourse occurring in the development aspect is linked with the discourse pertaining to development, by way of having the same meaning. The supramundane discourse occurring in the aspect of the perfected one is linked with the discourse pertaining to the perfected one, by way of having the same meaning. Therefore, the supramundane discourse also should be designated by three discourses: pertaining to vision, pertaining to development, and pertaining to the perfected one. Following the method stated, the connection should be applied to the remaining ones as well. O our teacher, by you, our teachers, the connection of specific discourses has been shown by way of method and vision. And it has been understood by us. Because it is to be said: "For what purpose did the Blessed One speak, dividing it by categories such as 'pertaining to defilement'?" It was said: "The discourse pertaining to purification is for the elimination of the discourse pertaining to defilement," and so on. And here, the meanings of the discourses are taken by way of the discourses themselves. Because it is to be said: "That foundation of beings which was determined by the teacher, by how many discourses should that foundation of beings be designated, dividing it?" It was said: "The supramundane discourse, the foundation of beings, should be designated by twenty-six individuals." Because it is to be said: "By how many discourses should those twenty-six individuals be sought?" It was said: "By three," and so on. By the foundation of beings pertaining to vision, by the foundation of beings pertaining to development, and by the foundation of beings pertaining to the perfected one— by these three discourses, those twenty-six individuals should be sought. Because it is to be said: "By which, by which, which, which discourse should be designated?" It was said: "There, pertaining to vision," and so on. "There, there" means among those three discourses, such as pertaining to vision. Or "there" means among those twenty-six individuals. The discourse pertaining to vision, which is a part of the foundation of beings, should be designated by the individual with one seed... ...and by the individual who follows the Dhamma. Thus, by these five individuals, the discourse pertaining to vision, which is a part of the foundation of beings, should be designated. And here, by the taking of "vision," those who have attained the fruit of stream-entry are also included. Therefore, those who have attained the fruit, such as the one-seeded, the clan-to-clan, and the seven-times-at-most, are included. But the faith-follower, who, at the moment of insight, makes faith his leading faculty and generates the path of stream-entry, that person, at the moment of generating the path of stream-entry, is called a faith-follower. He recollects the attainment through faith. Thus, because he recollects the attainment through faith, the person on the path of stream-entry is called a faith-follower. That person, at the moment of the fruit of stream-entry, being liberated by faith, becomes a faith-liberated one, and is a one-seeded, a clan-to-clan, or a seven-times-at-most. But the person who, at the moment of insight, makes wisdom his leading faculty and generates the path of stream-entry, that person, at the moment of generating the path of stream-entry, is called a Dhamma-follower. He recollects the attainment through Dhamma, through wisdom. Thus, because he recollects the attainment through Dhamma, through wisdom, he is called a Dhamma-follower. That person, at the moment of the fruit, having attained cessation through view, through wisdom, becomes a view-attainer, and is a one-seeded… …at most. Here, Dhamma refers to wisdom. Thus, by distinction, there are two on the path, and six on the fruit, making eight noble individuals. But when combined, the Sutta on the partial teaching of the seven foundations, which is conducive to insight, is to be explained by five noble individuals. Since these individuals, the one-seeded and so on, are of the seven foundations, and are conducive to insight, the teacher has determined and we have understood that the Sutta on the partial teaching of the seven foundations, which is conducive to insight, is to be explained by so many individuals, because it is to be asked: “By how many individuals is the Sutta on the partial teaching of the seven foundations, which is conducive to insight, to be explained?” “The Sutta conducive to development