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for that attachment to the truth of "this is real," which is called views of becoming and non-becoming, due to the absence of seeing mind-and-matter with their conditions. Thus, it should be connected to the four foundations of mindfulness. In the manner stated, the body is especially the basis for the dart of lust. Feeling is for the dart of hatred. Mind is for the dart of conceit, as "the mind, by constantly grasping at a self, burns itself with the conceit of 'I am better,' etc." And in the manner stated, phenomena are for the dart of delusion. should be understood as the four foundations of mindfulness. But since, by the contemplation of the body and so on, when body, feeling, mind, and phenomena are fully understood, the aggregates of form, feeling, perception, and mental formations are fully understood. For when the mind is fully understood, perception is also fully understood. Therefore, it is said: "his consciousness-stations also come to be fully understood." Similarly, especially with regard to the body, attachment goes to the path of desire, so the body is the basis for the path of desire. In the same way, feeling is the sign of ill-will, so it is the basis for the path of hatred. By grasping continuity and density, delusion arises in the mind with craving and so on, so the mind is the basis for the path of delusion. By not understanding the nature of phenomena, fear arises, so phenomena are the basis for the path of fear. Thus, by cultivating the four foundations of mindfulness, the abandonment of wrong courses of action occurs. Therefore, it is said: "and he does not go to a wrong course of action by wrong courses of action." "By way of unwholesome joy" this was said, taking into account that "this meaning is also possible." But by the saying: "the latent tendency to lust lies dormant in pleasant feeling" (MN 1.465), it should be understood that the noble truth of the origin of suffering is taught by grasping pleasant feeling and the latent tendency therein. "Suffering, the noble truth, is taught" by grasping suffering as suffering, the noble truth of suffering is revealed to an extreme degree. Thus, in the Pāli, it is said: "Suffering, the noble truth, is taught." What needs to be said regarding co-existence and so on, has been said below in the description of the Niddesa section (Netti. Atthakatha, p. 5 onwards). The description of the analysis of the characteristic method is finished. 6. The description of the analysis of the fourfold arrangement method "Among the methods" is a genitive of specification. Among the methods, this fourfold arrangement method is especially the analytical exposition of the words of the Sutta. Therefore, it is said: "the words... and so on... show." "By which" means by the explanation. "As is fitting" means that in the Sutta being commented upon, whatever explanation is fitting to be stated, that is in accordance with common worldly conventions. Having accomplished the preliminary practice, one subsequently attains the penetration of the truths. Therefore, it is said: "conventional... and so on... becomes." By means of grasping various concepts, the ultimate... Grasping of meaning occurs, or thus is the connection with this. That which is said here as "between both" refers to the continuity of form not bound by the faculties. But in the section on descending (Netti. aṭṭha. 42 onwards), to show that it was said with reference to phenomena like contact arising at the sense doors, the meaning "between both" is said as "among phenomena arisen from contact." But the commentary teachers said: "The word 'between' indicates another alternative." Therefore, the meaning here is: not this world, not the other world, but indeed, between both. Another alternative: or the word "between both" indicates the absence of another alternative. Its meaning is: the meditator meditates not relying on this world, nor on the other world, but there is another place between both. And those who, having wrongly grasped the meaning of these Sutta terms, "one who attains Nibbāna in the interval, one who is seeking rebirth," say "there is indeed an intermediate existence," even they, because in the Aviha and other realms, here and there, not having exceeded the middle of the lifespan, by attaining the highest path in the interval, they attain Nibbāna with no remainder of defilements, thus, "one who attains Nibbāna in the interval" is the meaning of the former Sutta term, not "one who has become an intermediate being." And of the latter: those who are already born, who will not be reborn again, for they (Kathā. anuṭī. 507) are Arahants, are called "become" by the previous terms. By being the opposite of that, they are "those seeking rebirth," meaning "seeking rebirth." Because the fetter of becoming is not abandoned, they are trainees and ordinary people. Or in the four modes of birth, beings born from eggs and womb-born beings, as long as they do not break the eggshell and the womb-sac, so long are they called "seeking rebirth." Having come out from the eggshell and from the womb-sac, they are called "become." And those born from moisture and spontaneously arisen beings, at the first moment of consciousness, are called "seeking rebirth"; from the second moment of consciousness onwards, they are called "become." Or by whichever posture they are born, as long as they do not attain another (posture) from that, so long are they "seeking rebirth"; thereafter, "become" – that is the meaning. Therefore, "it does not exist" should be rejected. For when there is a straightforward meaning that follows the Pāli text... What is the purpose of an intermediate existence whose capability is undetermined, conceived as a self-existence? But as for those who say: "The appearance of phenomena, proceeding in a continuum, without interruption in other places, is observed. Just as this is in the continuum of insentient things like rice, so too in the continuum of sentient beings, there must be an appearance in other places without interruption. And this method is applicable if there is an intermediate existence, not otherwise." — they state this reasoning. To them, the reasoning should be stated regarding the instantaneous coming from the Brahma-world to here, or going from here to the Brahma-world, by one who has attained psychic power and mastery over mind, who creates a body following his mind. If the occurrence of phenomena in a disconnected place is not desired everywhere, even if it be said, "The sphere of psychic power is inconceivable," that is equally true here by the saying, "Kamma-result is inconceivable." Therefore, that is merely their opinion. For phenomena by nature are inconceivable; they appear in some disconnected places due to specific conditions, and in some uninterrupted places. Thus, from sounds of the mouth and so on, in another place, like a mirror or a mountain region, a reflection or an echo, arising from conditions, is seen to be produced. Therefore, not everything should be applied everywhere. This is the summary here. However, the detailed discussion of the intermediate existence, including the proof of the reflection as an example, should be taken from the commentary on the Kathāvatthu (Kathā. Anuṭī. 507). Others, however, say: " 'Here' means the sense-sphere existence, 'Beyond' means the formless existence, 'Between both' means the form existence." And they also say: " 'Here' means conditioned phenomena, 'Beyond' means conditionally arisen phenomena, 'Between both' means conceptual phenomena." That is not found in any commentaries. Therefore, the meaning should be understood in the way stated previously. The remaining form refers to the characteristic forms along with the water element and the space element, and also nutrient essence, he says, because non-sensory-bound form is intended. That mind of the Arahant, which has Nibbāna as its object, they do not know, they do not understand, (saying) "meditating..." because it is said "ā". The rest is easily understood. The commentary on the section on the four-fold method is finished. 7. Commentary on the section on the method of turning back 29. The element of exertion is by nature the destruction of unwholesome states, or by nature the establishment of wholesome states through the abandonment of unwholesome ones. "Thus become" means endowed with virtue and so on. The three realms, starting with the sense-desire realm, are indeed the three realms. The lord of these, King Death, overcomes them. Kilesas are called "weak, feeble" because, though they have been established for a long time in beginningless transmigration, they are to be uprooted by wholesome states cultivated for a short time. Therefore it is said: "The weak are not strong." This statement is this verse-line. In "the proximate cause of concentration," it should be connected as: "the cause of concentration is the engagement in the practice of equanimity." The same method applies to the rest. Proliferation is indeed lust and so on. "And thus it is explained" means the explanation of the meaning is made by the very nature of the teaching's proximate cause. "Nti" refers to that teaching. "Of that" refers to the turning back by way of similarity and so on. For the attainment of special insight by those with mature wisdom. In "gains, determinations, possessions, and avarice," "gain" is the acquisition of sense objects like forms. This occurs when there is seeking, so it is included by the mention of seeking. "Determination" is the thought that proceeds thus: "So much will be for my visual objects, so much for sounds and other objects, so much for me, so much for another, so much I will consume, so much I will store away." Since it is caused by speech and rooted in seeking, it is included by the mention of seeking, as are possessions and avarice. Therein, "possession" is the grasping "this is mine." "Avarice" is the inability to tolerate others sharing,