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in terms of the twofold feelings, pleasant, painful, and neither-painful-nor-pleasant, each with and without attachment. The third is extensively explained in terms of knowing the mind in sixteen ways: with lust, without lust, with hate, without hate, with delusion, without delusion, contracted, scattered, exalted, unexalted, surpassable, unsurpassed, concentrated, unconcentrated, liberated, and unliberated. The fourth foundation of mindfulness is extensively explained in terms of the arising and non-arising, the production and abandonment, the unarisen and the cultivation, the causes for perfection, and the jhāna of the five hindrances and the seven factors of enlightenment. This is the Suttanta section method. In the Abhidhamma section, however, first establishing the matrix: "Here, a bhikkhu dwells contemplating the body in the body, feelings in feelings... mind in mind... dhamma in dhamma" (Vibh. 380), it is extensively divided in the expansions of the method stated in the Dhammasaṅgaṇī, only with the mindfulness associated with the eight supramundane cittas. In the method of questions and inquiries, too, of the four foundations of mindfulness, how many are wholesome... how many are free from defilement? Some are wholesome, some are indeterminate... unseized and unseizable... undefiled and undefiling... invisible and non-repulsive... neither causal nor non-causal... unsurpassed and free from defilement, divided only in terms of the supramundane. For the foundations of mindfulness, mixed with mundane and supramundane, were spoken by the Sammāsambuddha only in the Suttanta section, but in the Abhidhamma section and questions and inquiries, only the supramundane. And among those, the mundane are found in various cittas. For with one citta they take up the body, with another, feelings, etc. But the four supramundane ones are found in one citta only, at the moment of the path. For in one moment of the path citta, with nibbāna as the object, Though one, because of cutting off the perversions of fair, pleasant, permanent, and self in the body, etc., it obtains even four names by way of accomplishing four duties. This is the method of analysis here. In order, and neither deficient nor excessive in the mindfulness establishments; The method beyond the Pāli should be known, by one who desires skill therein. Therein, as to order, this is indeed the order of the teaching, and that too is stated as obvious and not obvious. For in these, the form meditation subject is obvious, therefore, the contemplation of the body is stated first. Then, the formless meditation subject. Even therein, feeling experiencing the object as it arises is obvious, therefore, next is the contemplation of feeling, then, consciousness cognizing the object is obvious, therefore, the contemplation of consciousness, when consciousness is obvious, even subtle things dependent on it become obvious, therefore, the contemplation of phenomena is stated last. This, then, is the order here. But as to neither deficient nor excessive, why were four mindfulness establishments stated by the Blessed One, neither deficient nor excessive? According to the path of purification, of those with craving-temperament, view-temperament, those with serenity as vehicle, and those with insight as vehicle, proceeding in two ways as slow and sharp. For the gross contemplation of the body mindfulness establishment is the path of purification for the slow craving-temperament, the subtle contemplation of feeling mindfulness establishment for the sharp, the contemplation of consciousness mindfulness establishment, not too differentiated, for the slow view-temperament, the contemplation of phenomena mindfulness establishment, very differentiated, for the sharp. And for one with serenity as vehicle, the first mindfulness establishment, with an object easily attained, is the path of purification for the slow, the second for the sharp, for one with insight as vehicle, the third for the slow, the fourth for the sharp is the path of purification, thus, four were stated according to the inclinations of those to be trained. Or, for the sake of abandoning the perversions of fair, pleasant, permanent, and self, and for the sake of abandoning the four floods, yokes, taints, bonds, grasping, and courses, and for the sake of the full understanding of the four kinds of nutriment, even four were stated, neither deficient nor excessive, this is the neither deficient nor excessive here. Thus, the method beyond the Pāli should be known. The Commentary on the Chapter Heading of the Mindfulness Establishments Analysis is finished. Now, regarding the explanation of the Sammappadhānavibhaṅga matrix, in terms of meaning: Sammappadhāna means causal exertion, means of effort. Because of applying effort wisely, supreme effort is exertion, meaning effort of exertion. Here, "bhikkhu" means a bhikkhu who has entered this Dispensation. "Of unarisen" means of unproduced. "Evil" means base. "Unwholesome states" means states born of unskillfulness. "For non-arising" means for the purpose of not producing. "Generates desire" means generates, produces, wholesome desire, known as the wish to do. "Exerts" means makes application, effort. "Rouses energy" means makes bodily and mental energy. "Stirs up his mind" means lifts up the mind with that co-nascent energy. "Exerts" means makes effort of exertion. In order, these four terms should all be connected with the cultivation, development, frequent practice, continuous action of energy. "Of arisen" means of those that have reached the state of being unarisen. "For abandoning" means for the purpose of abandoning. "Of unarisen wholesome states" means of unproduced states born of skillfulness. "For arising" means for the purpose of producing. "Of arisen" means of produced. "For stability" means for the sake of stability. "For non-decay" means for non-loss. "For increase" means for repeated becoming. "For abundance" means for abundant state. "For development" means for growth. "For perfection" means for the purpose of perfection. The rest is clear from the words themselves. Here, in terms of meaning, in "of unarisen evil," etc., the non-arising of defilements should be understood either in terms of non-occurrence or in terms of not experiencing an object. Otherwise, in beginningless Saṃsāra, there are no such things as unarisen unwholesome states. But among wholesome states, there are unarisen ones in terms of wholesome states dependent on the purification of the Triple Gem, insight, etc. If they also had a prior state of arising, then there would be the consequence of the destruction of the āsavas for all beings before this. They are conclusive proofs of a single tendency. There, for one, the practice of the round, the ascetic practices, For one constantly devoted to the nine kinds of higher insight, striving, exerting himself, a being come from the Brahma world, not indulging in defilements due to his existence, defilements do not arise. But when he abandons his duties, becomes lazy, associates with bad friends, indulges in defilements, and resorts to unwise attention and neglect of mindfulness, they arise. Thus, the non-arising of defilements should be understood as due to non-occurrence. For some, however, in that existence, having obtained a pleasant object, never before experienced, of divine or other kinds, and resorting to unwise attention and neglect of mindfulness, defilements arise. Not having obtained it, the arising of defilements should be understood as due to an object never before experienced. But in "for the abandoning of arisen evil," arisen is fourfold: arisen as present, past, departed, and potential. Their distinction has already been stated in the section on arising. Again, arisen is fourfold: arisen as occurrence, object-grasped, uninhibited, and unuprooted. Therein, what is currently present is called arisen as occurrence. The rest is obvious. Since in this context, among these arisen things, the fourfold arisen as present, past, departed, and occurrence is not subject to the path, etc., therefore, the fourfold arisen as potential, object-grasped, uninhibited, and unuprooted is what is meant here by "for the abandoning of arisen evil." How then is there effort for the arising of unarisen wholesome things at the moment of the path, and how for the maintenance of arisen things? By the activity of the path itself. For the path, as it proceeds, is called unarisen because it has never arisen before. And its proceeding, this itself is called maintenance. This, then, is the meaning of the words here. But the distinction of the Dhamma here also is that the same energy is spoken of as fourfold due to the difference in its function. This, then, is the determination free from the Pāli text here. But according to the method of analysis, in the Suttanta exposition, the four right efforts Dāna is extensively distinguished with akusala etc., through the power of effort associated with mundane and supramundane wholesome consciousness. But in the Abhidhamma section of questionings, these are distinguished only as associated with supramundane wholesome consciousness, not including those associated with fruition consciousness. Therefore, in the questionings, it is stated with "only wholesome, only resultant-dharma-dhamma, only declining, only a learner," etc. The remaining determination here should be understood according to the method stated in the Satipaṭṭhāna. The Commentary on the Section on Analysis of Right Efforts is concluded. The Commentary on the Section on Analysis of the Bases of Success In the Section on Analysis of the Bases of Success, "four bases of success" means: iddhi is what succeeds, what is accomplished, what is produced; iddhi itself is the base, meaning the part of success. Or, beings succeed, grow, and reach excellence by this, hence iddhi; pāda is what one goes by, meaning the foundation, the means of attainment.