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being abandoned by insight. Thus, they attain a commonality of name. And attachment to form and so on are to be abandoned by development. Therefore, it is said: "Common in abandonment, common in name." Just as the meaning is taken: "Common to objects are object-common." So too, this meaning is taken: "Common by an object are object-common." Showing this, it is said: "Common in co-arising, common by object." For though they differ in their nature of touching each other, they are called "common by object" by the object in which they occur. And here, even if a commonality of name like wholesome states is found, without referring to it, the object-common are first applied, this should be understood. By "opponents and so on," the word "and so on" includes similarity of result, companionship, and so forth. In the remaining passages, in phrases like "for the ordinary person," how is it? There, it should be applied by saying: "possible for the ordinary person and for the stream-enterer, but not possible for the non-returner and the Arahant," and so on. How are they taken separately? In what way are those states called "common" taken in parts? "For this one, and for that one" — this is the meaning here. States that are common are called "common." If this is so, how is it said that they are a place of occurrence divided by fixed in wrong view, unfixed, and so on? The intention is that it should not be said. If it must be said by division, then should they not be called "common" at all? Thus, "common" means those states are common to both these: the fixed in wrong view and the unfixed. Therefore, it is said: "They are not common by being common to all beings." By "because," and so on, the reason is stated there. This shows that: "Some states are common to some other states, but uncommon to others." Therefore, it is said: "For their arising-place is fixed." Otherwise, if their arising-place were not fixed, they would be common to all, or uncommon, in that case. Thus, the usage, "common, uncommon," this usage would not be general. These very states, the states called "common." Thus, in the manner stated by "those fixed in wrongness," and so on. Fixed in their range, having a circumscribed arising-place. "And whoever," and so on, is a clarification of the meaning stated with reference to individuals. "For not," and so on, explains that very meaning by way of agreement and disagreement. In the remaining, "to be abandoned by development," and so on. Individually fixed, personal to each. Of the other, of that not individually fixed. Thus, by being uncommon. Some state, even if common with reference to one state, can be uncommon with reference to another, thus he says, "due to being devoid of commonality." Therefore, he says, "with reference to this or that," and so on. For thus, the first path-moment, called "nature," is indicated, which is common to many such noble ones. Of the first, of the eighth. Of the second, of the stream-enterer. Again, of the eighth, of the eighth mentioned here in "of the eighth and of the non-returner." Therefore, he says, "of the non-returner on the path." Counting backward from the fruition of arahatship, the first on the path is the eighth. All those on the path are like eighths due to being on the path and due to abandoning defilements, or, according to another etymological explanation, "eighth" means "it does not last beyond one mind-moment." "Learners" is a common name, this is the connection. Among others, among the ordinary people called "capable and incapable." Therefore, the Pāli says, "with reference to the inferior, superior, and middle." By entering the fixed order, by having entered the fixed order. Of one with superior knowledge, of one with abundant knowledge. In such a conjunction of conditions, in the concurrence of special knowledge-conditions. For just as by the power of knowledge, there is no slow direct knowledge. thus, one who practices this path easily dries up (the defilements). For this pleasant path, being quick in direct knowledge, is said to be the proximate cause for insight, due to the superior knowledge of one endowed with it. Thought not separate from Dhamma is Dhamma-thought, thought concerning the Dhamma arising from proper attention, or Dhamma is knowledge, therefore thought leading to Dhamma is Dhamma-thought, meaning it is the cause of knowledge born of thought. In the Pāli, by the taking of knowledge born of hearing, the meaning encompassing the Sutta passage "those dhammas which are beautiful in the beginning... such dhammas become much heard by him" is understood. Similarly, by the taking of proper attention, the method of attention described by "he attends properly to 'impermanent'" is understood. By the taking of right view, the right view described by "he develops right view based on seclusion" is understood, thus showing, he says, "then indeed... to show." The rest is "the well-proclaimed Dhamma" and so on. And where the meaning has not been explained before, there the purity that has reached the sense-sphere due to good friendship, and the calming of the mind, are the results, thus showing, he says, "a good person... proximate cause." Showing that one is full of repulsion and disgust for evil, due to having properly established oneself, he says, "benefit... proximate cause." Showing that the Dhamma, well-proclaimed, from the beginning to the end, is the cause for the fulfillment of all accomplishments, he says, "the well-proclaimed Dhamma... proximate cause." For the planting of wholesome roots culminates in attainment. For the excellence of the Sangha, for the good state of the Sangha, for the respectability of the Sangha, for the acceptance of the words "Excellent, venerable sir." The rest is easily understood. The explanation of the Division of Modes of Analysis is finished. 9. Explanation of the Division of Modes of Reversal 35. "For one with right view... becomes worn out," here, just as the meaning is stated in terms of the right view of the path, so too the meaning can be obtained in terms of the right views of kamma-ownership and kamma-paths. For this is a discourse on kamma-paths. As stated By that manner, "being indeed not liberated," and "by non-liberation," in the way stated. By way of wrong adherence means: "one not a Perfectly Self-Enlightened One is indeed a Perfectly Self-Enlightened One," "that which does not lead out is indeed that which leads out," "that which is not real is indeed real," "one not noble is indeed noble," by way of inverted adherence. Wrong conviction means incorrect faith, or incorrect conclusion. "Delusion having arisen, wrong knowledge and vision of liberation" is the connection. 36. Or, the subsequent statements of statements are "statements and counter-statements." The meaning is "taking up those statements." "By not following statements" means not following the statements, the faults. "Turning away from the two extremes" means turning away by way of opposition to the two extremes, namely, addiction to sensual pleasures and addiction to self-mortification. Even in these cases, in these turns, "the Dhamma that leads out is for them non-Dhamma, happiness is for them non-Dhamma." By the method stated: if tormenting oneself, causing suffering to oneself, is Dhamma, then non-Dhamma would be opposed to Dhamma, and happiness would be opposed to suffering. Thus it should be said: "the happiness of jhana, path, and fruition, and the happiness of blameless enjoyment of requisites, would for them become non-Dhamma." "Whatever else, etc." this is a reference to the remaining text. Here, "whatever Dhamma" means whatever Dhamma, that Dhamma, wholesome or unwholesome, desirable or undesirable, it is said. "One approves or approaches" means one approves with the mind, approaches with view. "The opponent of that Dhamma" means what is called the opponent of that Dhamma, which is approved or approached. "That becomes for him undesirable" means whatever Dhamma is accepted by him as undesirable, as an opponent, of the Dhamma approved or approached by him. The meaning is that the turning of the teaching by that opponent is the "Turning Mode." Therefore, it is said, "it clarifies the characteristic of the opponent." The explanation of the analysis of the Turning Mode is finished. 10. Explanation of the analysis of the Mode of Synonyms. 37. "By one another" means by different ones, by different ones. A when they are reflecting. How so? The meaning is that if one does not comprehend by one method, one might comprehend by another method, by whatever means. The word "method" refers to the explanation. This applies everywhere. At that moment: at the moment the word "method" is spoken. Of those with distracted minds: whose minds are scattered in various ways by other objects. Of those otherwise engaged: who are thinking of other things. Why is the meaning understood by another method? Is it not for the purpose of strengthening what has already been said? Responding to this question, he says, "by that very means," and so on. There, for others: for those who are different from the distracted-minded ones, etc., by whom the first statement was well understood. There: in repeating the same statement again and again. To avoid repetition due to the meaning being already understood, by showing as a special quality that this word also expresses this meaning, and this word also expresses this meaning, through various perceptions. The establishment, the placement, in one's mind of the particular meaning to be taught. There: in the analytical knowledge of the meaning of the Dhamma. Sowing the seed: providing the cause. Having thus stated many purposes for the Buddha's teaching by various methods, he now says, "What more is there to say?" and so on, showing that because of his perfect enlightenment, Tathāgatas thus teach the Dhamma in many ways, in the manner of Buddhas.