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By way of indicating a part, or by way of suitability for those attached to color and smell, having said in the Pāli, "the perception of impurity is characterized by grasping the livid and putrid," and then "its proximate cause is revulsion," to show revulsion, it is said, "revulsion," etc. There, to distinguish it from mere disgust, it is specified "by knowledge." "They proceed thus" means proceeding in the manner of revulsion. For Ruci, the daughter of the Videha king, who emerged wisely, the knowledge of past lives was the cause of the knowledge of the ownership of kamma, but not from reliance on bad people. For that same Ruci, who emerged unwisely... Another general, Of Alāta, of Bījaka, Of a slave— Explaining this meaning, It says, "And of this... (etc.)... Should be exemplified." That is serenity. "Special state" Is a type of state Characterized by the unclouded nature Of associated phenomena. "Gone to the sphere" Means gone to the place, Meaning it pertains To the Triple Gem. By "body" and so on, It shows the naturally established Proximate cause Without a special state. And in this place, It should be understood That "another method" and so on Is begun to show Those phenomena which are The proximate causes Of those phenomena Whose proximate causes Were previously determined In the Pāli. "Attention to gratification" Is said to be characterized By unwise attention, And should be understood As merely an example, Or it is said thus To show that unwise attention Mostly arises in beings Due to greed. Existence itself Is a condition for rebirth; Its nature is conditional For rebirth, So it says, "By the nature of the existence Of rebirth." "Established nature" Means the established nature of form, Which is the function Of being a fixed object For seeing and so on. "Factors of existence" Means causes of existence. In the second, "factors" Means components, Or the cycle of kamma Should be connected As a causal factor. "Of the meditation subject" Means the development, Growth, and increase Of cultivation. "Among them" Means among the knowledge Of the ford and so on. "Even by properly associating With a good friend" Means that by relying on that, Through all the hearing of the Dhamma, Joy associated with the Dhamma arises, Thus knowledge of the ford Is the proximate cause For knowledge of joy. Thus, with which liberation, There is knowledge and vision Of liberation, That is its proximate cause— This meaning is clear, So it says, "Of the former... (etc.)... Is indeed easily understood." "Together with determination" Means together with Knowledge-comprehension. For knowledge-comprehension Is the basis For investigation-comprehension. The rest Is indeed easily understood. The commentary On the analysis Of the proximate cause method Is finished. 5. Commentary On the analysis Of the characteristic method. 23. It is said, "He asks about the scope Of the characteristic method." When asked, "What then is its scope?" (The answer is) Unstated phenomena With similar characteristics. Of the body... When insight is undertaken, the contemplations of feelings and so on are easily accomplished. By that statement, the state of being spoken of mindfulness connected with feelings and so on is shown, because of the single characteristic as a foundation of mindfulness. For the body-contemplation foundation of mindfulness, the faculties of energy, mindfulness, concentration, and wisdom, supported by faith, are the means. And it is said that it is likewise for the others. This meaning will come later in the commentary itself (Netti. Atthakatha 51). In this way, the meaning should be understood in the descriptions of single characteristics in the remaining cases as well. "Later" refers to the description of the fourfold method (Netti. Atthakatha 20). "Unmixed" means: even feelings and so on are situated here, are connected here (in the body). Even when the occasion for contemplating feelings and so on arises in the body, it means that they are unmixed with it. To prevent the grasping of parts, the overrunning of concepts, the taking of essence, and the clinging (to views), in order to analyze the body into its major and minor parts, and these into hair and so on, and hair and so on into derived material qualities, it is said, "thus not in the body," and so on. Even those who argue for parts make a grasping of parts in a collection of city components like palaces and so on. But for some, there might be an overrunning of the concept that "there is some meaning called a city," so the example of a city is given in the context of overrunning concepts like "man" or "woman." Some other being and so on. What one sees as a woman or a man. Is it not true that there is no seeing of a woman or a man with the eye? Indeed, there is not. But it is said "what one sees" in terms of the prevailing concept, "I see a woman, I see a man." Or what one sees with wrong perception or wrong view, that seen thing is not a visual object, or that is not a visual object, is the meaning. Or else, that seen thing, which is a collection of derived material qualities like hair and so on, is not seen (as such), or what is seen is not as described, is the meaning. "What is seen, that one does not see" means: whatever visual object, or collection of derived material qualities like hair and so on, is seen, that one does not see truly with the eye of wisdom, is the meaning. "Does not contemplate other phenomena" means does not contemplate other natures, it is said that one does not contemplate other aspects, such as the beautiful (as opposed to the unattractive). Earth element It is called "body" because it is a collection of earth-elements like hair, etc. Or it is called "body" by taking the characteristic earth-element itself, which is divided into many kinds, present throughout the entire body, existing in a prior and posterior state, as a collection. Thus elsewhere too. "As a collection of aspects" means the aggregate of aspects like impermanence, etc. "Defilements in the three existences" means defilements pertaining to the three realms of existence. "Sabbatthikā" (beneficial everywhere) means things to be desired in a mind that is everywhere sluggish or agitated, or all the factors of awakening to be developed in a sluggish or agitated mind are beneficial for it, hence "sabbatthikā". "Internal contraction" means internal sluggishness, the meaning is idleness. 24. "In what are grasped" means grasped by way of development, the meaning is developed, or grasped by way of words. However, since it is for illuminating the grasping by development, grasping by development is primary here over grasping by words. And to show this meaning by pointing out the similarity of characteristics, that "for whom the foundations of mindfulness are developed, for him the right efforts and other factors of awakening are not developed" - such a situation does not exist, it is said in the Pāli: "When the four foundations of mindfulness are being developed, the four right efforts reach the perfection of development," and so on. Delusions are abandoned due to their direct opposition. "From the arising of food, the body arises; from the arising of contact, feelings arise (SN 5.408); conditioned by formations, consciousness; conditioned by consciousness, name-and-form" (SN 1.1, 39; MN 3.126; Mahāva. 1; Udā. 1; Vibha. 225) Thus, showing that the causes of arising for the body, etc., namely physical food, contact, mental volition, and consciousness-food, are fully understood by comprehending the body, etc., and by abandoning their opposites, it is said, "the four foods," and so on. "Everywhere" means in such passages as "he becomes one without clinging by means of clinging," and so on. There, since the five sense pleasures are found in the body with their specific characteristics, the body is specifically the basis for clinging to sensual pleasures. Disregarding the next world due to the enjoyment of pleasant feeling, [thinking] "there is no given," and so on (DN 1.171; MN 1.445). Feeling gives rise to clinging to views, as it produces attachment. Mind is for clinging to rites and rituals, as it holds to the eternal in the mind, thinking "one is purified by one's own virtue, etc." Phenomena are the basis for clinging to a self-theory, as for one who does not see what has come to be as it has come to be through the analysis of mind-and-matter, there arises "attachment to a self." Therefore, it is said that "when the four foundations of mindfulness are cultivated, one becomes non-clinging to clingings." Since, in the manner stated, the body is the basis for the yoke of sensual desire. Feeling is for the yoke of becoming, as there is delight in existence by grasping at pleasure in states of being. Mind is for the yoke of views, as there is attachment to a self in the mind by grasping at continuity and solidity. Phenomena are the basis for the yoke of ignorance, as there is delusion due to the difficulty of distinguishing phenomena and the difficulty of penetrating phenomena as mere phenomena. Therefore, by the cultivation of the four foundations of mindfulness, the abandonment of these is achieved, and thus disjunction from the yokes is spoken of. By this same means, freedom from defilements and crossing over the floods are described, as sensual desire, etc., are indeed the yoke of sensual desire, the defilement of sensual desire, the flood of sensual desire, and so on. In the manner stated, the body is the basis for the bodily fetter of covetousness. Feeling, which is suffering-of-suffering, suffering-due-to-change, and suffering-due-to-conditioned-states, is especially the basis for the bodily fetter of ill-will, as "the latent tendency to aversion underlies painful feeling." Mind is the basis for the attachment to rites and rituals, as there is in the mind a constant clinging to the eternal, thinking "one is purified by one's own virtue," and so on. Phenomena are the basis