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by individually combining them in terms of practice, object, dominance, and the three inferiorities. And here, since the impure object is not expandable, the sign that arises in a small bloated corpse etc. is a limited object, in a large one, it should be understood as an unlimited object. But in these ten kinds of impure objects, generally, in terms of the thirty-two parts, and in terms of the nine cemetery contemplations, a A speaker with mindfulness immersed in the body, And with color kasinas, With the parts of the body beginning with hair, With blue and other colors as objects, Arisen in the manner of the fourth and fifth jhānas, And immersed in mindfulness directed to the body. Not stated separately in the word analysis, Therefore, the distinction should be understood in their terms as well. The discourse on the root analysis of the impure. Thus, due to the differences in objects and so on, And the infinitude of the wholesome form-sphere states, Due to the differences in time, place, and so on, And the fact that the Blessed One taught them by bringing them together, And the extension of the expansive method, Should be understood appropriately, According to what was stated in the wholesome sense-sphere states. Hereafter, in the formless-sphere and so on, We will speak only of the distinctions. Thus, the determination should be understood By way of the differences in objects and so on. The wholesome form-sphere states are concluded. But the wholesome formless-sphere states Are not different in association, All are associated with equanimity and one-pointedness, And in terms of the statement of states and so on, Are entirely similar to the fifth form-sphere jhāna. The formless-sphere nature alone is the distinction here. But in terms of the differences in objects and so on, Here, they are fourfold in terms of object. That is to say: The sphere of infinite space, The sphere of infinite consciousness, The sphere of nothingness, The sphere of neither perception nor non-perception. There, in the space after the removal of the kasina, The first, which arises with "space is infinite," The second, which arises with "consciousness is infinite" In that first formless consciousness, The third, which arises with "there is nothing" In the absence of that first formless consciousness, The fourth, which arises with "this is peaceful, this is excellent" In that third. And the later is to be understood As more and more peaceful than the earlier. But in the form-spheres, The peacefulness and so on of the higher jhānas Was stated due to the overcoming of the factors beginning with initial thought, But how is it in the formless states, Which are without the overcoming of factors? Due to the overcoming of objects. Here, the first jhāna is more peaceful Than the fifth form-sphere jhāna, Due to the overcoming of the kasina form, And the second is more peaceful than that, Due to the overcoming of the space after the removal of the kasina, And the third is more peaceful than that, Due to the overcoming of the consciousness arising in space, And the t Beyond the attainment of the sphere of neither-perception-nor-non-perception, is the fourth immaterial attainment. Thus, even with the aggregate of factors complete, the continuous delight in the increasingly subtle objects, due to the transcendence of the grosser and grosser, should be understood as the progressive superiority of the higher and higher jhānas, just as the increasingly finer threads are in the expansion of woven fabrics. But how can there be delight and limitation in the fourth immaterial attainment, for one who contemplates the third immaterial attainment as peaceful and excellent, since it has an object of non-existence? And how can there be transcendence? It is because of not desiring to attain it, and that is because of its own peacefulness and excellence. Just as a king, seeing the very subtle and pleasing craftsmanship of ivory workers and other artisans, though pleased with their skill, thinking, "These teachers are clever indeed," does not aspire to that state of craftsmanship, but transcends it and remains in his royal state, so should this case be understood. Thus, these four, due to the difference in objects, should each be understood as distinct, in accordance with the method previously stated, by way of the threefold division of path, object, and dominance, and inferior. Here, due to the difficulty of delighting in and limiting the fourth rūpa jhāna, for the first immaterial attainment, and due to the difficulty of delighting in and limiting the first immaterial attainment and so on, for the second immaterial attainment and so on, there is a difficult path. And because of the slowness of the preparatory access of one who has delighted in and limited, there is slow direct knowledge, and the opposite should be understood for the others. But the four based on limited kasiṇas, restricted space, should be understood as having limited objects, and the opposite as having immeasurable objects. Here, the rūpa and arūpa jhānas arise only with dominance, not without dominance. But the kāma jhānas arise even without dominance, and these can obtain both object-dominance and co-nascent dominance. But the rūpa and arūpa jhānas have only co-nascent dominance, not the other. And there, the states co-nascent with desire-dominance are desire-dominated, but desire is only dominant, not desire-dominated. But the others are only dominated, not dominant, because of the absence of another co-nascent desire of their own, and of the function of dominance for the others. Indeed, when all four of desire and so on are present in a single moment of consciousness, only one, either co-nascent or dominant, is obtained according to circumstances. Thus, it should be understood appropriately for the dominant factor of energy and so on. Thus, the determination should be understood by way of distinctions such as object and so on. The wholesome immaterial-sphere states are concluded. However, the supramundane wholesome states are fourfold, distinguished by association with the paths. Namely: associated with the path of stream-entry, associated with the path of once-returning, associated with the path of non-returning, associated with the path of arahantship. But if the association with the path is the same in all four minds, and since all eight factors of the path arise everywhere, how is there a distinction there? By way of the distinction in the function of the path, which is the abandoning of the underlying tendencies. For the path goes along destroying the underlying tendencies. Indeed, the paths abandon the underlying tendencies according to their respective natures, and they are said to rise from the signs and cut off the continuity. And "sign" means the five aggregates, and "continuity" also means those same. That is twofold: conditioned and unconditioned. Therein, the path of stream-entry, as it arises, uproots the underlying tendency to views, the underlying tendency to doubt, and the defilements that are one with them, and the five unwholesome minds associated with those views and associated with doubt, and as it uproots, it rises from the state of woe and the state of bliss, and it ceases in seven existences, with that remaining. Therein, that form which arises at the first arising of the path, arising from the five minds liable to views and doubt, that is the form aggregate; those five minds are the consciousness aggregate; the feelings and so on associated with that are the other three aggregates. These five unconditioned aggregates are called the unconditioned sign, the unconditioned continuity. Then the first path ceases, it cuts that off. And that fivefold aggregate produced by karma, liable to arise in the future in the state of woe and the state of bliss, and in the remaining seven existences, at the first arising of the path, that is called the conditioned sign, the conditioned continuity. Then the first path arises, and it is called "cutting off." Then the first path, abandoning latent tendencies, arises from signs, and it should be understood as "cutting off" the process. Thus, in the other paths also, the arising and cutting off of conditioned and unconditioned signs and processes should be known appropriately. But the once-returner path, latent tendencies of gross sensual lust, latent tendencies of aversion, and the defilements associated with them, and the processes co-arisen with them, four dissociated from views, and two accompanied by displeasure, thus six unwholesome thoughts, uproots them as they arise, and uprooting, it keeps one from the sensual realm and arises from the remainder of one existence, and the lust and ill-will associated with it are very strong, and they sometimes arise sparsely, it should be understood. The non-returner path also, those same six thoughts arisen in dependence on subtle sensual lust and latent tendencies of aversion, uproots them as they arise, and uprooting, it arises from the sensual realm. The arahant path, latent tendencies of lust for form and formless realms, conceit, ignorance, agitation, and all the defilements associated with them, and the four co-arisen with them dissociated from views, and one accompanied by agitation, thus five unwholesome thoughts, uproots them as they arise, and uprooting, it arises from the realms of form and formless realms, from all existence. The rest should be understood according to what was said in the first path. Thus, the difference of the four paths should be understood by the difference of function, which is the abandonment of latent tendencies. Thus, by the difference of association with the path, they are fourfold, and again, by the difference of association with the jhana factors, they are each fivefold. How?