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Similarly, eleven factors contribute to the third: reflecting on the dangers of the lower realms, the path, the inheritance, greatness, the Teacher's greatness, the greatness of birth, and the greatness of the spiritual companions; seeing the benefits, attending to alms food, avoiding lazy individuals, associating with energetic individuals, and being devoted to it. Among these, reflecting that "The path taken by the Buddhas and others is to be taken by me" is called reflecting on the path. Disciplining oneself with the thought, "I will make the alms food given by donors greatly fruitful" is called attending to alms food. Similarly, eleven factors contribute to the fourth: the seven recollections of the Buddha, Dhamma, Sangha, virtue, generosity, deities, and peace; avoiding rough individuals, associating with gentle individuals, reflecting on inspiring discourses, and being devoted to it. Similarly, seven factors contribute to the fifth: partaking of fine food, enjoying comfortable weather and posture, two aspects of moderation, avoiding individuals with agitated bodies, associating with individuals with peaceful bodies, and being devoted to it. Eleven factors contribute to the sixth: clarifying the object, properly managing the senses, being skilled in signs, at times directing the mind. Four are non-grasping, delighting, rejoicing, and equanimity; two are avoiding and associating with those who are not concentrated and those who are concentrated; and there is adherence to jhānas, vimokhas, and retrospection. Here, skill in grasping kasiṇa and other signs is called nimitta-kusala. Two each are avoiding and associating with those who are of the seventh type, those who delight in aggregates, and those who are middling; and there is adherence to them. This is the summary here, but the detailed explanation should be taken from the Vibhaṅga commentary in the Sammohavinodanī. This is the division by cause here. Furthermore, by division of planes, these are either sense-sphere or supramundane. In the sense-sphere, bojjhaṅgas are obtained only in strong vipassanā and the like, not in others. But in the supramundane, they are obtained everywhere. They are in no way obtained in form-sphere and formless-sphere cittas because they are not on the side of enlightenment. But some elders extract bojjhaṅgas even from kasiṇa, asubha, and brahmavihāra jhānas that are the basis of vipassanā, and they are not prohibited by the commentators. Therefore, according to their view, they are also form-sphere, but in no way formless-sphere. This is the division by plane here. Here, in "born of seclusion," seclusion is separateness, which is fivefold: by way of temporary, inhibiting, cutting off, calming, and escape seclusion. Temporary seclusion is vipassanā; inhibiting seclusion is the eight attainments; cutting off seclusion is the path; calming seclusion is the fruit; escape seclusion is nibbāna, escaped from all signs. Therefore, these are based on temporary, cutting off, calming, and escape seclusions. Thus, at the moment of vipassanā, they are based on temporary seclusion in terms of function, and based on escape seclusion in terms of inclination. But at the time of the path, they are based on cutting off seclusion in terms of function, and based on escape seclusion in terms of object. At the moment of the fruit, they are based on calming seclusion in terms of function, and they are also based on escape seclusion in terms of object. In the opinion of some elders, at the moment of form-sphere jhānas that are the basis of vipassanā, they are based on inhibiting seclusion. Thus, they are also dependent on the five kinds of seclusion. This is the seclusion here. Thus should the extra-canonical decision be understood. The Commentary on the Topic Summary of the Factors of Enlightenment is complete. Commentary on the Topic Summary of the Factors of the Path Now, regarding the meaning of the Topic Summary of the Factors of the Path, first, "ariya" means noble, because it is far from the defilements that should be destroyed by the respective paths, and because it makes one noble. "Aṭṭhaṅgiko" means having eight factors. "Maggo" means it is sought by those desiring Nibbāna, or it seeks Nibbāna, or it goes killing the defilements. "Seyyathidaṃ" means what is that? Now, showing that this path is only a collection of factors, like an army with four divisions, and there is nothing apart from the factors, he said, "sammādiṭṭhi…pe… sammāsamādhi." There, "sammā passati" means right view, wisdom. "Sammā saṅkappeti takketīti" means right thought, initial application of mind. The rest is very easy to understand. Then, the classification of the Dhamma and the method of analysis are similar to what was said in the factors of enlightenment. However, in the Abhidhamma exposition, the fivefold path, excluding the three abstinences, is distinguished, and that is with reference to the prominence of the functions of the five factors, and the implied accomplishment of the abstinences. But since there is no supramundane path without abstinences, it should be understood that even that is eightfold. In the questioner's section, right thought is only associated with pleasant feeling, the rest with two. Right thought is only with initial and sustained application of mind, associated with joy or associated with pleasure, not associated with equanimity, the rest in three ways. Right view is a cause, the rest are not causes. This is the distinction. The rest is the same. Now, however – According to order, according to difference of function, According to distinction of plane, In the factors of the path, The extra-canonical decision should be understood. There, first, according to order, this is also the order of teaching. For the attainment of Nibbāna, the Blessed One first taught right view, because it is very helpful in dispelling the darkness of ignorance, being like a lamp of wisdom or a sword of wisdom. Then, right thought, because of the great help of right view in seeing things as they are, like the hand of a money-changer turning a coin. Just as right view is helpful, so too is right speech. As he said, "First, householder, having reflected and considered, then one breaks out into speech." Therefore, right speech follows immediately after. Since people engage in actions in the world after making agreements with speech, therefore, right action follows immediately after that. Since the eightfold precepts are fulfilled only by one who abandons evil conduct of body and speech and fulfills both kinds of good conduct, and not by another, therefore, right livelihood is stated immediately after those two. Thus, to show that "even with pure view and morality, one should not be content with just that, but this effort should be undertaken," therefore, right effort follows immediately after. To show that with effort aroused, mindfulness should be well-established in body and so on, therefore, right mindfulness follows immediately after that. Since with well-established mindfulness, the mind is able to concentrate on a single object, therefore, right concentration is stated immediately after that. This, then, is the order here. As for their functions, however, each one has three functions, that is to say: right view, indeed, abandons wrong view along with other defilements that are its adversaries, realizes the truth of cessation as its object, and discerns the remaining truths without confusion. Thus, the functions of right intention and so on should be understood as appropriate in terms of abandoning wrong intention and so on. Here, in particular, right intention inclines towards co-arisen states, right speech comprehends, right action instigates, right livelihood purifies, right effort exerts, right mindfulness establishes, and right concentration concentrates. This is the function here. As for the distinctions, however, in the earlier part, right view, in terms of knowledge of the four truths, such as "knowledge of suffering," is of various moments, various objects, and various names. The second, however, is in terms of the intention of renunciation, non-ill will, and non-harming. The abstinences, both as volition and as abstaining, are in terms of abstaining from the four kinds of evil speech, the three kinds of evil bodily conduct, and wrong livelihood. The sixth and seventh are the four kinds of right effort. By way of the Foundations of Mindfulness, there are diverse moments, diverse objects, diverse names. But at the time of the Path, these Right View and so on are of one moment, of one object. However, in terms of function, in the preliminary stage, they obtain diverse names. But Right Concentration, even in the preliminary stage, and at the moment of the Path, by way of the fourfold or fivefold jhānas, is of diverse moments, of diverse names. But at the moment of the Path, it is of one object. For one's first Path, due to the rule of the foundational jhāna and so on, is of the first jhāna and so on, or of one with any of the second jhāna and so on. And one's second Path and so on are of jhāna similar to the first Path, or of dissimilar jhāna. Thus, at the time of the Path too, it is of diverse moments, of diverse names. This is the distinction here. And the determination regarding the ground and regarding detachment should be understood according to what is stated in the explanation of the Enlightenment Factors. Thus should one understand the determination beyond the Pāli. The Explanation of the Topic List of the Analysis of the Path Limbs is finished. The Explanation of the Topic List of the Analysis of Jhāna Now, regarding the Analysis of Jhāna Topic List, first, in terms of meaning: in "restrained with the restraint of the Pātimokkha," and so on, "Pātimokkha" means the precepts of training. For that which one protects, that liberates, frees from sufferings such as those of the woeful realms, therefore it is called "Pātimokkha."