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Therefore, the jhāna-factor-regulating previous volitional attainment is the foundation, not to be contemplated. Thus, the foundational nature of the fruition should also be understood. Because the knowledge of suffering, etc., has the six sense objects like form, etc., as its object. Because the thought of renunciation, etc., has the kasina, etc., and those respective wholesome objects as its object. Because the factors like right speech, etc., have the respective things to be abstained from, etc., as their object, "according to suitability." He said: Thus, in accordance with it, non-remorseful virtue is a special condition for effort. Thus, the accordance of virtue with effort is stated for what is conjoined. And because it is said for what is conjoined, it is not said, "established on the ground of virtue," but "being established." The non-confusion of the mind is the mind's protection by the mindfulness-protector mentioned in "one protector." Therefore, he said, "Thus...pe... of one whose mind is well-protected." The state of knowledge of the destruction of defilements is stated as wisdom. Thus, in the path called the destruction of defilements, which is comprised of three aggregates, the aggregate of wisdom is knowledge. The state of virtue and the four absorptions as conduct is stated. Thus, the other two aggregates are conduct. That by which they go, they go to Nibbāna, is a vehicle. Insight itself is the vehicle, the insight-vehicle. Virtue is a special condition for concentration. Concentration is for insight. Thus, because of its helpfulness to tranquility, the aggregate of virtue is also comprised by the tranquility-vehicle. By the insight-vehicle, showing the danger in sensual pleasures, and by the tranquility-vehicle, not abandoning the unworldly joy of absorption, one avoids the wrong path of the two extremes. Just as wisdom is the direct opposite of delusion, so virtue and concentration are the direct opposites of hatred and greed, because they are to be accomplished by non-hatred and non-greed. From the practice of virtue, concentration, and wisdom, it is beautiful in the beginning, middle, and end. For virtue and the like are the beginning, middle, and end of the teaching. That in which the path-attainer and the fruit-attainer are noble, that teaching, comprised of the three aggregates called path and fruit, is the noble ground. The description of the exposition of the truth of the path is finished. The description of the Suttanta division is finished. 2. Description of the Abhidhamma Division 206-214. The word "noble truth," occurring in relation to the origin, occurs in relation to the origin called craving, which is to be abandoned entirely, devoid of the state of being understood, and not in relation to the remaining defilements and remaining unwholesome states that are to be abandoned and understood, nor in relation to the remaining defilements and remaining unwholesome states that are not to be abandoned, nor in relation to the remaining wholesome roots and remaining wholesome states with defilements. Thus, the origin there is with a specific location. Only in the word "truth" is it without a specific location. Therefore, he said, "to show the origin as without a specific location." But from the cessation of suffering, the noble In the teaching of the Truths, they are without parts, entirely without parts. For there is no other Dhamma that in the teaching of the Truths could be called the cessation of suffering. Even the path, in its eight-fold or five-fold aspects, is not new. Therefore, when it is said “to show the origin as without parts,” it is because it has been shown as not new in all three aspects. For even to show the origin as not new, in the teaching of the Truths, the statement “What is the origin of suffering? Craving” is meant to show the application of the word “Truth” to craving alone. However, in the method of teaching, having set aside that origin, the cessation of suffering by the abandonment of that origin, and the path by means of the eight-fold, five-fold, and all supramundane wholesome states, are not stated in the teaching of the Noble Truths. And suffering and so on are shown there as having parts. So it is fitting to say that the teaching of the Truths was given to show them as without parts. “Called the condition” means the root of suffering such as birth, due to kamma and defilements. The Truth of Cessation… and so on… is defined in five ways. This shows the distinction of the teaching of the Truths from the teaching of the Noble Truths. There, “the abandonment of the three roots of wholesome states and the remaining defiled wholesome states” is to be understood as stated by way of the abandonment of their conditions, ignorance, craving, and clinging, or by their non-arising when ignorance and so on are abandoned. For wholesome states are not to be abandoned. And “abandonment” shows cessation, which is to be attained by the function of the path, or it should be seen that the non-arising of craving and so on is cessation itself. Even though it is said, “Indeed, his bodily action, verbal action, and livelihood are already very pure. Thus, this noble eight-fold path of his reaches the perfection of development” (M.N. 3.431), this is stated to show the proximate cause for the perfection of the eight-fold path at the moment of the supramundane path. Nevertheless, the phrase “indeed, already” indicates the more distant proximate cause of the purity of bodily action and so on, and for one who is not attached to the eye and so on, unconnected. For him, unconfused, dwelling, seeing the danger, by that very insight leading to emergence, as the five aggregates of clinging diminish in the future, by way of turning away from all formations, as the craving for renewed existence is abandoned, by the removal of defilements, as physical and mental distress, fever, and torment are abandoned, by way of a tranquil body and mind, as physical and mental ease is experienced, as stated (in MN 3.431), beginning with "the view of such a one is right view," it shows the close supporting condition of the five factors, such as right view, arising at the moment of insight leading to emergence. Thus, it demonstrates that the teaching of the five-factored path proceeds according to the disposition of individuals who easily comprehend the five-factored path by way of close supporting conditions. Therefore, it is said: "Indeed, previously... (etc.)... becomes perfectly purified," and so on. "Thus, this word" (vacanato) is an explanatory example indicating the method of teaching. Or, "by the word" (vacanato) means that the five-factored path, too, is indeed a practice, as taught by the Blessed One, in accordance with his own words. Where? In Devapura. Therefore, to show that method of teaching, the section on the five factors was also designated by the compilers of the Dhamma. Or, by the very statement "Indeed, previously for him..." which indicates a special reason for disposition, it is said that the five-factored path, too, is indeed a practice, taught according to the disposition of individuals. Thus, it is said: "Indeed, previously... (etc.)... by the word... (etc.)... taught." Therefore, to show that method of teaching in the Suttanta, the section on the five factors was also designated by the Blessed One in Devapura. The entry into teaching is through jhānas, or the entry into development is absorption in jhānas. It should be understood that the showing of four thousand methods in each section is for ease of counting. However, as the Pāli stands, it is understood that the Pāli text proceeds by combining five sections each for each practice, such as emptiness. There, in the section on the eight factors, in the second jhāna and so on... in this case, the meaning is that the eightfold path is present. And in the section dealing with all comprehensive factors, it is according to the existing phenomena. The commentary on the Abhidhamma analysis is finished. 3. Commentary on the Question-Asking Section 215. Why is it said, "Thus, in the former two as well"? Wasn't the path, which is a mixture of mundane and supramundane, mentioned in the Suttanta analysis in the description of the path leading to the cessation of suffering? For its commentary (VibhA. 205) states: "This 'knowledge of suffering,' etc., is said with reference to the arising of preliminary knowledge, such as comprehension of the four noble truths. But at the moment of penetration, there is only one knowledge." Thus, the mixed nature of mundane and supramundane right view, and similarly of right thought, etc., is shown by statements such as: "Furthermore, this right view is of various moments and various objects in its preliminary stage, but at the moment of the path, it is of one moment and one object." This is true. However, by way of tradition, even there, the noble eightfold path is shown through the presentation of the four noble truths as a meditation subject. And having done so, the singleness of path-knowledge as knowledge of suffering, etc., is determined by "but at the moment of penetration, there is only one knowledge." And the singleness of path-thought, etc., as right thought, etc., is determined by "but at the moment of the path... only one wholesome thought arises; this is called right thought," and so on. And in the Pāli text, after enumerating the eightfold path, "knowledge of suffering," etc., is stated to describe that very path. Therefore, in the Suttanta analysis, the mundane nature of two and the supramundane nature of two are stated by "thus, in the former two as well." The commentary on the question-asking section is finished. The commentary on the Analysis of Truths is finished. 5. Analysis of Faculties 1. Commentary on the Abhidhamma Analysis 219.