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Again, multiplied by four paths, they become twenty-four. By the distinction of the three liberations and the four paths, there are twelve Once-returners and twelve Arahants. As for Non-returners, in Avihā, there are three who attain Nibbāna in the interim, one who attains Nibbāna by reducing his lifespan, and one who goes upstream to Akaniṭṭha— these are five. These same ones, multiplied by two— those who attain Nibbāna with effort and those who attain Nibbāna without effort— make ten. Similarly, in Atappā, Sudassā, and Sudassī, there are forty-three. However, in Akaniṭṭha, there is no such thing as "going upstream to Akaniṭṭha," so four who attain Nibbāna with effort and four who attain Nibbāna without effort— make eight. All together, they are forty-eight. However, in the Suttanipāta Commentary, twelve Stream-enterers, twelve Once-returners, twenty-four Non-returners, two Arahants, and four on the path— make fifty-four. These same ones, multiplied by two according to the burden of faith and the burden of wisdom, become one hundred and eight individuals, it is stated. "Herein" means in this classification of individuals. "For all" means it is common to all four fruit-attainers. The intention is that it is not common to only some, like the attainment of cessation. The non-arising of one's own mental continuum, which is excessively clung to, praised, and settled upon, is achieved only by those who are liberated from abundant craving, it is said, and is attained only by Non-returners and Arahants. Here, it should be understood that only those among them who have attained the eight attainments and have reached the realms of sense-desire and form are included. Why? Because from the very beginning, one must proceed by the power of gradual cessation. Therefore, it is said: "Therein," etc. Here is the method: Having entered the first jhāna and emerged from it, one discerns the formations that have arisen there as impermanent, as suffering, and as non-self. Then... having entered the second jhana, and risen from it, he discerns the formations therein in the same way. Then the third jhana. Then the fourth jhana. Then the fifth jhana. Then the base of infinite space. Then, having entered the base of infinite consciousness, and risen from it, he discerns the formations therein in the same way. Then, having entered the base of nothingness, and risen from it, he performs these four preliminary tasks: various bonds not to be disturbed, reverence for the Sangha, the Teacher's summons, and the determination of the duration. Then he enters the base of neither perception nor non-perception. Having passed one or two thought-moments, he becomes thoughtless, and touches cessation. "Therein, therein" means from that jhana, at the very moment of rising from it. "Discerning" means since cessation is to be attained only by the power of the union of calm and insight, and for the purpose of producing the subtle and refined state of the mind-continuum by the power of insight, he discerns this first jhana as impermanent, and so on. "Having gone as far as the base of nothingness" means having gone as far as the jhana of the base of nothingness, by way of entering, rising, and discerning. Reflection, determination, and review are also desired here. For this reason, in the Paṭisambhidāmagga, the five masteries are mentioned in relation to the preparations for cessation. "After that" means after discerning the formations in the jhana of the base of nothingness. "Should be determined" means what is to be determined. The act of determination is that various bonds, such as robes, apart from the bonds of one's own body and requisites, may not be destroyed by dangers like fire, or, "When a Sangha act is being performed within one boundary, the Sangha will revere me; then I will rise," or, "The Teacher will summon me for some reason; then I will rise." By the word "etcetera," the determination of the duration is included, such as, "Will death occur to me while I am in cessation?" Of the two. The mind-continuum ceases, for that purpose, from the very beginning, such a special effort has been well made. at that time. For the non-returner, the non-returner's fruition-consciousness is without advertence and without preparatory work; this is the meaning. For indeed, the insight preparatory work, which has been repeatedly practiced from the beginning, stands as its preparatory work. There is no separate proximate preparatory work. Reviewing means reviewing the fruition. Having thus explained the two kinds of meditation subjects, now, for the purpose for which it is explained, he utters a verse, engaging the listeners in that purpose, saying "one should cultivate it." Therein, "to be practiced" is practice. Or, by this, they progressively attain distinction; that is practice. The Dhamma beginning with morality. It is tasted, it is experienced in the manner of experiencing non-sensual happiness; that is taste (rasa). The Dhamma of attainment, which is the fruition of jhana and the path. Or the fruition of arahantship itself. Or the joy and happiness arisen dependent on both of these. The taste of practice is the practice-taste. That same, by being something to be savored, is savoring; thus, the savoring of the practice-taste. The connection is: "By a bhikkhu desiring the savoring of the practice-taste in the Dispensation, the supreme twofold cultivation explained by me should thus be cultivated." Thus, in the Paramatthadīpanī, the Abhidhammatthasaṅgaha's In the fourth commentary, the section on meditation subjects, The Paramatthadīpanā is concluded. Conclusion of Paramatthadīpanī 172. "Cārittasobhitavisālakulodayo" means "whose rise and growth is in a vast family adorned with good conduct and family traditions, possessing relatives, friends, wealth, and enjoyments." By him. "Saddhātivuḍḍhaparisuddhaguṇodayo" means "in whom there is a rise and growth of faith and pure qualities such as one's own morality, learning, generosity, etc." By him. "Nampavhayena" means by the lay follower named Nampa. "Paṇidhāya" means having firmly placed, having kept in the heart, having taken up, having relied upon. "Parānukampaṃ" means compassion for others, for those of dull intellect, for later generations; the connection is "having firmly resolved compassion." "Patthitaṃ" means requested. "Puññena tena vipulena" means by that extensive merit, by that extensive Abhidhammatthasaṅgaha treatise... by the merit of that deed. The monastery named Tumūlasoma. For it is said in the commentary to the Khuddasikkhā: “In the Tumūlasoma monastery in the island of Sri Lanka, even the cooked food for the Saṅgha is prepared by selling palm leaves. For there is no need for leaves there. All are brick-covered mansions and so on.” This monastery, it is said, was built originally by Somadevī, the chief queen of King Abhayagiri, and thus is known as Somavihāra even today. The word Tumūla is a synonym for Vipula (vast). And here the word “tumūla” means, “tumultuous, dreadful, great; when the elephant-king is given, for the prosperity of the Sivis’ kingdom.” And so on. Like. And that monastery is composed of sixty great cloisters, thus it is exceedingly vast, great, and extensive. Therefore, because of its vastness, greatness, and extensiveness, it is called Tumūlasoma. That Tumūlasoma. In meaning, it is said to be the Mahāsoma monastery. By this, the Elder praises the monastery where his lineage of teachers resided. His own dwelling place is praised in the Nāmarūpapariccheda. Dhaññādhivāsa means the dwelling place of the meritorious Elders, such as Mahinda Thera and others, who were the original founders in that monastery. For it is stated in the Dhātavaṃsa that because he was born in the lineage of the great Mahinda Thera, who brought prosperity to the island, the great Elder who was the original founder in that monastery was also named Mahinda Thera. Uditodita means exceedingly eminent. The meaning is, exceedingly risen in the entire island of Sri Lanka, like the full moon disc in the middle of the sky. Paññāvadātaguṇasotitā means shining with pure, immaculate qualities by means of the wisdom of the Noble Path, or by means of the wisdom of mastery in the Pariyatti (scriptures) and so on. Those same ones are modest and blameless for evil. Maññantūti means may they remember. Puññavibhāvodaya maṅgalāya means for the auspiciousness, which is the increase of vast merits. Here is the connection: by that vast merit, the Dhaññādhivāsa, the exceedingly eminent Tumūlasoma monastery, and the modest bhikkhus residing there, such as Mahinda Thera and others, who are adorned with pure wisdom and qualities, and the merit For the blessing of the rise of knowledge and prosperity, may later generations consider it long-lived. Or, the meaning is that other monks, adorned with the virtues of pure wisdom, and modest, should consider that monastery. By this, the elder taught the latter generations the special merit called the unsurpassed recollection among the six unsurpassed qualities, and the means of encouragement, "We too shall be partakers of such qualities." Paramatthadīpanī: Concluding Words And so far – In the city of Dīparaṅga, in the village named 'Ti'; In the year one-two-zero-eight, by me who was born. In the forest monastery of Muṃrvāgāma, in the dwelling known as Laṅghati; By me dwelling, benefactor of a great assembly of monks. The Paramatthadīpanī by name, composed by one who sees the essence; For the benefit of those seeking the essence, who discern the essential from the non-essential. This commentary is well-finished, without fear, without hindrance; In the year one-two-five-nine, in the autumn of lotuses. Likewise, all good intentions, bearing the fruit of deathlessness for the good ones; May all come to completion, without fear, without hindrance. Just as in the world shine, both moon and sun; Even so, among ultimate truths, this Paramatthadīpanī.