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should be divided by way of common and distinct divisions, by means of classification. This intention should be understood. By "for the eighth person" and so on, the distinct qualities in noble individuals were classified by the teacher, and known by us. Since it should be asked, "how are the distinct qualities classified in non-noble individuals?", following the method stated for noble ones, it should be investigated by classifying even among non-noble ones. To show this, "thus by one who discerns distinctions" and so on was said. But in the Commentary, it is stated: "Thus, by 'for the eighth person' and so on, having shown the distinct qualities in noble individuals, to show the method in others, 'thus by one who discerns distinctions' and so on was said." Thus, following the method stated for noble ones, among non-noble ones, both capable and incapable, by one who discerns distinctions, by one who discerns the distinctness of the distinct, by an investigating wise person, even among the capable and incapable, taking into account the inferior, superior, and middling, it should be investigated. How? For those that occur by way of matricide and so on, for the seventh impulsion consciousness-moments associated with aversion and associated with wrong view, which are fixed in wrongness, or for those endowed with them, the first impulsion consciousness-moments and so on that occur in that way, are unfixed phenomena, associated with aversion... by being of that nature, are common; the states fixed in wrongness, being of one mind-moment, are uncommon. Just as the mind should not be called "mind-conjoined," so too, states fixed in wrongness should not be called "common to states fixed in wrongness." Even among those fixed in wrongness, for those with fixed wrong view, who are endowed with the seventh javana mind-moment conjoined with view, the un-fixed states, such as the first javana mind-moment conjoined with view, are common by being conjoined with view; the fixed wrong view, being endowed with one mind-moment, is uncommon. Therefore, the commentator said: "For those fixed in wrongness, the un-fixed states are common; the states fixed in wrongness are uncommon. Even among those fixed in wrongness, for those with fixed wrong view, the un-fixed states are common; the fixed wrong view is uncommon. This should be understood by one who discerns distinctions in this manner." Here, "in this manner" means that the un-fixed states capable of arising for those fixed in wrongness are taken as common; the un-fixed states incapable of arising are taken as uncommon. Therefore, it is said, "capable and incapable." Similarly, the inferior is common to the inferior by being of inferior nature; the middling and superior are uncommon. The middling is common to the middling; the inferior and superior are uncommon. The superior is common to the superior by being of superior nature; the inferior and middling are uncommon. This should also be investigated. Therefore, it is said, "It should be investigated by taking the inferior, superior, and middling." "Among these, which states are common?" By this and other various methods of division, the states are divided and shown, and we have understood them. Since it is to be asked, "How are the grounds, words, and standpoints divided and shown by the method of division?" after the division of states, he divides and shows the grounds, words, and standpoints, saying, "The ground of seeing," and so on. Here, "ground of seeing" means that in which seeing occurs, the first path; hence, the ground of seeing, the path of stream-entry. "By entering into certainty" means regulation is certainty. What What is it? Reaching the fixed state. Entering is entry. The fruit of stream-entry. Entering the fixed state is "niyāmāvakkanti". By that. The path of stream-entry, named the stage of vision, is the proximate cause for the attainment of the fruit of stream-entry, named "niyāmāvakkanti". Indeed, a person endowed with the first path is called one who is entering the fixed state. But one endowed with the fruit is called one who has entered the fixed state. Therefore, by the word "niyāmāvakkanti", the arising of the first fruit is taken. "Stage of development" means the three higher paths. "For the higher ones" means for the attainment of their respective fruits, which arise above each path. This should be connected individually. The painful practice, with slow direct knowledge, arising for one with dull wisdom, becoming conducive to tranquility, is the proximate cause for tranquility. The pleasant practice, with swift direct knowledge, arising for one with abundant knowledge, becoming conducive to insight, is the proximate cause for insight. And the remaining two practices, arising for one with not excessive wisdom, should be taken as the proximate cause for tranquility. Therefore, it is said in the commentary: "But the other three practices lead to tranquility," etc. (Netti. Aṭṭha. 34). The basis of merit-making consisting of giving, by itself, exclusively, is not the proximate cause for hearing the Dhamma. Homage, requests, asking questions, etc., are also proximate causes. Therefore, by these reasons, becoming common, it is the proximate cause for the voice of others. And the voice of others arises by way of hearing the Dhamma, answering questions, etc. Indeed, at times of giving up things to be given, paying homage, and making requests, mostly they teach the Dhamma. And at times of asking questions, etc., they answer, or they engage in counter-questions, discussions, etc. The basis of merit-making consisting of morality, by being a proximate cause for joy, rapture, tranquility, happiness, and concentration, becoming common, is the proximate cause for wisdom born of reflection. Indeed, for one endowed with morality, as he reflects on his morality, joy, etc., arise. And one who is concentrated is capable of reflecting on the Dhamma. "The basis of merit-making consisting of development" means the preceding preceding tranquility development... and calm and insight development, being common with the bases of meritorious deeds such as giving and morality, becomes the proximate cause for the highest wisdom of development, for each successive calm development and insight development. Therefore it is said in the commentary: "Common means not like a seed for a sprout, nor like the ground for seeing, etc., which are exclusive for the descent of certainty, etc., but rather it is common with other causes as well." "The teacher has explained the proximate cause status of the bases of meritorious deeds of giving, morality, and development, and of the wisdom of hearing from others and of thinking, for the wisdom of development. If this were so, the proximate cause status of these giving, etc., for study, extensive learning, practice of meditation, and right view of the path, respectively, would not exist." To show the proximate cause status that thus occurs, it is said, "The base of meritorious deeds of giving, and from others, and the wisdom of hearing," etc. But in the commentary, it is said: "Now, since giving, morality, and worldly development are not only causes for the aforementioned hearing from others, etc., but also causes for study, extensive learning, practice of meditation, and right view of the path, respectively, therefore, to show this method too, the teaching is extended again with 'giving,' etc." There, the common proximate cause status of the base of meritorious deeds of giving for hearing from others is to be understood by the method stated below. Having given, and having heard the teaching, and having expanded it according to what was heard, and for one who is thinking, the wisdom of hearing that arises becomes the proximate cause, being common with veneration, supplication, etc. The common proximate cause status of the base of meritorious deeds of morality for the wisdom of thinking has already been stated. But for one who, relying on pure morality, reflects, "I will produce absorption, I will produce the path and its fruit," etc., the appropriate attention that arises becomes the proximate cause, being common with joy, etc. The meritorious deed of development The basis of the factors of deportment, as common to the wisdom born of development, has also been stated. But jhāna, called the development of calm, when made a foundation, or when relying on the fully developed insight, becomes a basis common to pure morality and so on, for right view that arises. The basis of the factors of meritorious deeds like giving, and of external sounds and so on, has been repeatedly explained by the teacher, and understood by us. Since it was to be said, "Explain how residence in a suitable country and so on, are also bases for these states, and how they should be understood by us," he then begins with "residence in a suitable country" and so on, to explain them. In the commentary, however, it is said, "Similarly, to show the method that residence in a suitable country and so on, are causes for bodily seclusion, mental seclusion and so on, he begins with 'residence in a suitable country' and so on." Because bodily seclusion and mental seclusion increase, and concentration increases, for one residing in reliance on a suitable country, residence in a suitable country is a basis, common to morality and so on, for bodily and mental seclusion, and for access concentration and absorption concentration. Reliance on good people: this is the faith that arises in the continuum of good people, to be taken as an object by those who associate with them, or the prior faith that arises in the continuum of those who associate, having gained reliance from them. Such reliance on good people is a basis, common to the qualities of the Triple Gem and so on, for the three unwavering faiths in the Triple Gem, for one who associates and is endowed with faith. Reliance on good people is a basis,