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It proceeds, therefore it is a foundation, meaning, it enters into and operates on objects like the body, by way of grasping impurity and so on; mindfulness itself is a foundation, a foundation of mindfulness. This is said to be four-fold, as "the four foundations of mindfulness," by way of grasping the characteristics of impurity, suffering, impermanence, and non-self in the body, feelings, mind, and phenomena, and by way of abandoning the perversions of perception of beauty, pleasure, permanence, and self. The body is the abode of repulsive things like hair, it is the physical form, or the aggregate of in-breaths and out-breaths is the body; the contemplation of it, by way of preparatory practice and by way of insight, is the recollection of the body, kāyānupassanā. The contemplation of feelings, which are suffering, suffering due to change, and suffering due to formations, is vedanānupassanā. Similarly, the contemplation of the mind, which is differentiated by its association and by the distinctions of its planes, such as being with lust or being exalted, is cittānupassanā. The contemplation of phenomena, which are perceptions and formations, even though they have distinct characteristics, is dhammānupassanā. 31. They strive rightly by this, therefore it is right striving, effort. And this is four-fold by way of its tasks, thus it is said "the four right strivings" and so on. Striving is the effort made by way of engaging in the meditation object of contemplating impurity and so on. For greater being, for growth. 32. It succeeds, the determination and so on, by these, therefore it is power, the knowledge of various powers is the foot of power, the foot of power is power, desire itself is the foot of power, the foot of power of desire. 35. He awakens, therefore it is enlightenment, the meditator from the beginning of aroused insight. Or by which aggregate of qualities, such as mindfulness, he awakens, penetrates the truths, or rises from the sleep of defilements, or blossoms into the attainment of the path and fruit due to the absence of the contraction of defilements, that aggregate of qualities is enlightenment, of that enlightenment, or of that enlightenment, they are factors, causes, therefore they are factors of enlightenment, and these are seven-fold by way of qualities, thus it is said "the factor of enlightenment of mindfulness o’tyādi. When mindfulness is present, it is the beautiful factor of awakening, or of beautiful awakening, or of beautiful enlightenment, thus it is the mindfulness factor of awakening. Investigating and examining phenomena is the investigation of phenomena, which is insight-wisdom. Equanimity here is equanimity of impartiality. 40. “Sevenfold is the collection there,” having said this, to show it again, “tranquility of thought,” and so on, was stated. Here, energy is of nine stations, because it has nine functions as the four right exertions, the energy faculty of the bases of psychic power, the energy faculty, the energy power, the energy factor of awakening, and right effort. Mindfulness is of eight stations, because it has eight functions as the four foundations of mindfulness, the mindfulness faculty, the mindfulness power, the mindfulness factor of awakening, and right mindfulness. Concentration is of four stations, because it has four functions as the concentration faculty, the concentration power, the concentration factor of awakening, and right concentration. Wisdom is of five stations, because it has five functions as the investigation faculty of the bases of psychic power, the wisdom faculty, the wisdom power, the investigation of phenomena factor of awakening, and right view. Faith is of two stations, because it has two functions as the faith faculty and the faith power. This is the excellent, supreme classification of the thirty-seven qualities that are superior by being factors of enlightenment. 41. In all eight kinds of supramundane states, all thirty-seven qualities are present, or thought and joy may not be present; in the second jhāna, thought is absent, and in the fourth and fifth jhānas, joy is absent, so they may not be present. Even in mundane consciousness, in the practice of the six purifications like purity of morality, some qualities are present separately here and there, according to the suitability of their respective functions, or they may not be present. The explanation of the collection of factors of enlightenment is finished. Explanation of all collections 42. Those various homogeneous phenomena, divided by distinctions such as past, future, and present, are called aggregates by the meaning of being a heap. Therefore, the Blessed One said: “Having thus gathered and collected them into one, this is called the aggregate of form,” and so on (Vibh. 2). These aggregates are said to be five in terms of a vessel, food, sauce, cook, and eater, thus he said: “the aggregate of form,” and so on. For form, feeling, Because it is unsupported, it is like a container. Feeling, because it is to be enjoyed, is like food. Perception, because it is the cause for obtaining the taste of feeling, is like a condiment. Volitional formations, because they fashion, are like a cook. Consciousness, because it is the enjoyer, is like the eater. And thus, the intended meaning is accomplished, so only these five are stated. Even in the order of teaching, this is the reason: where one eats, what one eats, by which one eats, who is the feeder, and who is the eater, because there is a desire to show them in order. 43. The aggregates that are the range of clinging are the aggregates of clinging. And these, taken as objects of clinging, are just the five, beginning with form, as stated: "the aggregate of clinging to form," and so on. Indeed, for the purpose of encompassing all similar phenomena, both defiled and undefiled phenomena are taught indiscriminately as "the five aggregates." But for the purpose of showing the ground for insight, only the defiled ones are "the aggregates of clinging." Just as here feelings and so on are both defiled and undefiled, form is not so, being exclusively of the sense-sphere. But it should be understood that it is taught among the aggregates by way of a similar collection, and among the aggregates of clinging by way of a collection of objects of clinging. 44. Here, "āyatana" (bases) means that the mind and mental factors, with their respective doors and objects, strike or strive with their respective functions. Or these extend and spread out those phenomena that are their income. Or they lead and bring about future suffering in transmigration. Or they are the causes for eye-consciousness and so on; thus, they are āyatanas. Moreover, in the world, a place of dwelling, a mine, a meeting place, a place of origin is called "āyatana." Therefore, these too are āyatanas because they are the dwelling place for eye-consciousness and so on, which arise through their respective doors and objects; because they are the mine for those very things that occur in abundance; because they are the meeting place for those that converge from doors and objects; and because they are the place of origin for those that arise right there. And these are twelvefold: six internal bases which are doors, and six external bases which are objects, as stated: "the eye-base," and so on. And the eye is that base... the sense-base is the eye-base. Thus for the rest. Here, among the internal sense-bases, the eye-base is clearly explained because it is visible and impinges on an object, so it is mentioned first. After that, the others are invisible and impinge on an object. Among these, the ear-base is mentioned after the eye-base due to its general inability to grasp an object without contact. Among the rest, the nose-base is mentioned first because it is capable of grasping an object more quickly. For example, the scent of food placed in front is carried by the wind and impinges on the nose. After that, the tongue-base is mentioned due to its general localized presence. Then the body-base, which is present everywhere. Then the mind-base, which is capable of grasping the objects of all five. The objects of these, the form-base and so on, are mentioned in the order stated. 45. They uphold their own nature, thus they are elements (dhātuyo). Or, as they arise, they bring forth various kinds of suffering in samsara. And like a burden by burden-bearers, they are borne by beings, they are supported. Being beyond control, they are merely the bringing forth of suffering. And by these, the suffering of samsara is brought forth by beings. And such suffering is stored and placed in these. Like the elements of the body, such as lymph and blood, and like the elements of rocks, such as orpiment and realgar, they are to be known as constituent parts. Thus they are elements. As it is said: “It brings forth and is brought forth, it is borne and is caused to be borne; By this it is borne, in this it is borne, thus it is considered an element; Like the elements of the body and rocks, they are elements.” These, however, by dividing the mind-base into seven consciousness-elements, together with the remaining eleven sense-bases, are called eighteen elements, thus it says “eye-element” and so on. The reason for the order should be understood in the manner stated. 46. They are noble because they make one noble, they are truths because they are real, thus they are noble truths. These indeed perfect the eight noble individuals, four practitioners and four fruit-attainers, for without the penetration of the truths, they do not attain nobility, and with it, they certainly attain it. and by their coming into being. But it is the Noble Truths of Suffering, its Origin, its Cessation, and the Path that are, respectively, obstructive, productive, leading out, and emancipating, and not others. And it is the nature of suffering and so on to be obstructive and so on,