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it is the five aggregates of grasping. And Nibbāna, being the escape from that, its appeasement, its peace – considering this, taking into account its remaining until the last thought, and its non-remaining thereafter, it is spoken of in two ways: "Nibbāna element with residue of clinging" and "Nibbāna element without residue of clinging." "Right view, right intention, are insight; the others are tranquility," they say. Indeed, even morality, being helpful to tranquility, is included by the term tranquility – this is their intention. Or else, the path attained by means of the two vehicles is tranquility and insight, according to the tradition. by way of the statement, it should be seen. "Having a part" means being a part of the virtue-aggregate and so on. For the virtue-aggregate and so on embrace all virtues and so on, both mundane and supramundane. But the Noble Path is only supramundane. Thus, it is a part of it. Effort is like a helping friend, due to its common function of upholding. Mindfulness is like a friend who gives a shoulder and stands by, due to its common function of making steady by not letting it float away. "Of the same kind" means of the same kind of concentration, in divisions like with initial and sustained application. "By action" means by action suitable for concentration. For it is precisely for this reason that it is said: "The four foundations of mindfulness are the signs of concentration, the four right efforts are the requisites of concentration" (M.N. 1.462). Thus, the state of mindfulness and effort as signs and requisites of concentration is stated. As if striking, by an action similar to wisdom, like "impermanent, impermanent" and so on, as if striking all around. And as if turning over, like "impermanent by way of destruction, suffering by way of fear" and so on. Having taken and lifted up, wisdom penetrates what is given. Even though the two are simultaneous, the statement is made as if intention is prior, due to its causal nature. "Of the same kind" means of the same kind of wisdom, in "knowledge of suffering" and so on. "By action" here means an action similar to wisdom is called action. But previously, it was an action suitable for and assisting concentration. This is the difference here. "All, monks, is to be fully understood" (S.N. 4.46) means that all four are to be known directly, face to face. Or to be known by a very special knowledge. Hence, "to be fully understood." "More difficult to achieve" means more impossible to achieve or accomplish. Meaning, difficult to attain by the destruction of power. The determination by characteristics of oppression, origination, cessation, and escape, is determination by specific characteristics. "Profound by way of being difficult to fathom" means the gross origin of suffering. For even for animals, suffering and desire for food and so on are evident. But to fathom truly, by way of oppression and striving and so on, "this is suffering, this is its cause" is impossible. because they are profound, because they are subtle and refined, because the path to cessation is profound by nature, and thus difficult to fathom. Therefore, when the path arises, there is no failure to fathom the paths to cessation as they truly are. Nibbāna too, being attainable by the path, is indicated as its fruit, thus it is said, "by way of indicating the fruit." For it has been said, "Knowledge of the cessation of suffering is the analytical knowledge of meaning" (Vibh. 719). The path too, being that which brings about cessation, is indicated as the cause, thus it is said, "by way of indicating the cause." And this too has been said, "Knowledge of the path leading to the cessation of suffering is the analytical knowledge of phenomena" (Vibh. 719). "Thus one should understand"— by the word "thus" it shows the sequence of understanding. "In such ways"— by the word "such" it refers to the methods that are the causes of understanding. The description of the outline is finished. 1. Description of the Truth of Suffering Description of Birth 190. There... and so on... "This is the matrix"— in the description of birth and so on, mentioned at the beginning of the section on description, for the purpose of explaining the Noble Truth of Suffering by way of describing those birth and so on, or in those birth and so on, when their meaning as suffering is to be known, for the purpose of explaining the Noble Truth of Suffering by way of describing birth and so on, the matrix of suffering, such as "suffering of suffering," should be understood. Alternatively, "there" means in that section on description. "Birth is suffering... and so on... in brief, the five aggregates of clinging are suffering"— this indicates that the matrix of the aforementioned description of birth and so on is for the purpose of explaining the Noble Truth of Suffering. Having indicated that, again, for the purpose of determining the two terms on which the Noble Truth of Suffering is to be explained, summarizing all suffering, it says, "This indeed is called suffering," and so on. "By nature"— by the nature of feeling suffering. "By name"— by the name obtained through that very nature. Therefore, this is not called suffering by any other term, but rather because it is suffering itself, thus it specifies the name by its nature. Alternatively, "by name"— by the name obtained through being subject to arising and passing away. Just as other phenomena subject to arising and passing away are not by nature du suffering, not like this, but rather inherently suffering, this is truly suffering—with the former word for suffering, it distinguishes the latter. Because of its impermanent nature, happiness is undesirable, hence it is called suffering. Therefore it says, "from the cause of the arising of suffering." When one is afflicted by earaches and the like, even though their suffering is understood through groans and the like, one must ask "what hurts you?" to know the suffering of an earache and the like, hence its hidden nature of suffering is stated. And because of the manifest nature of the undertaking, it shows the manifest nature of the specific suffering in terms of its cause. Suffering that is called suffering in a different way, apart from its inherent nature, is conventional suffering. That which is to be taught is acknowledged as it is to be taught; to show that manner, it begins with "and it is called a noble truth." Conciseness is generality, and generality operates by including specifics, so it is appropriate to teach in both ways there. Elaboration, however, is specific, such as birth and so on, and a specific excludes other specifics, so it is not possible to condense old age and the like into birth and the like; therefore, it must be taught in detail there. 191. "Of another, of another" is an elucidation, an elucidation in another place. For the word "aparatthā" can also be established in the sense of possession. Or, wishing to state in the locative case the meaning stated in the possessive case, "of them, of them," it says "aparatthadīpana," meaning an elucidation in another, in another. An elucidation of the meaning of another, of another, or of birth, is an elucidation in another place. In terms of the five destinies, in each destiny, in terms of the birth of khattiyas and the like, earth deities and the like, elephants and the like—that is, in terms of destiny and birth. A grass-form is a grass-species, and that is a conceptual designation, so it says "by designation." "Taking that as a basis" means taking that first consciousness as a basis, this birth arises, not taking its origin from anywhere. And since it is so, therefore that birth is called the first consciousness. Or, it is called "born taking that as a basis," so that birth is called the first consciousness. Consciousness and by which five aggregates are said, therefore he says, "rebirth." Because it makes one noble, it is called noble virtue, the Pātimokkha restraint. Birth and so on are also characteristics, modifications of phenomena, and so they are said to be co-arising and co-modifying. "In the sense of being born" and so on, is said to show birth by encompassing all beings with two terms each, in the sense of sense-bases and in the sense of wombs. But in the former method, birth was shown by encompassing all beings with a single term each, and this is the distinction. Some say, "in the former method, the agent is specified, in the latter method, the state of being is specified." But since "the birth of those beings" specifies the possessor in the agentive sense, the specification of the state of being is appropriate in both cases. Complete birth is sañjāti. Manifest arising is abhinibbatti. "The birth of those beings... ...abhinibbatti" is a conventional statement because it occurs in relation to beings. Therein, in the one- and four-constituent existences, two each, in the remaining form-realm, five sense-bases are to be understood as arising at the moment of rebirth, in the sense of the aggregates; in the sense-realm, seven, nine, ten, and again ten, eleven sense-bases are to be understood in terms of complete and incomplete faculties. The rebirth aggregates are the first arising of the aggregate continuum belonging to a single existence, therefore he says, "characterized by first arising." It proceeds as if handing over that continuum, as if saying, "here, take it," and so its function is handing over. It is grasped as an emergence of the continuum itself, and so its manifestation is emergence. The diversity of the mass of suffering is the diversity of suffering, or its specific kinds, its parts; it manifests that, it bears fruit, and so its manifestation is the diversity of suffering. Among the suffering of the indirect and direct paths, the suffering that is birth, its suffering-aspect is the very state of suffering. If it were to be attained by narration, the Blessed One would declare it.