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are not helpers in the function of eradication. And here, "Sāmaññapphalāni" means the state of a recluse is sāmañña. This is a name for the Noble Path. The fruit of sāmañña is sāmaññapphala. In the second alternative, even some factors that are not functions, some mental factors, having gone to the meaning of action, illuminate the meaning of the functional factors. For example, what is seen, heard, sensed, and known is called "worthy of holding." "Just as the teachings are said" the five primary teachings, are only the five indirect teachings. "Some" are the four paths. Again, "some" is Nibbāna itself. The plural word, having fallen into the stream, here the plural is customary. Again, "some" are the four fruits of recluseship. "Some" is the teaching of the scriptures. Here also the plural has fallen into the stream. "Dhārentam" refers to the person who holds. In the third alternative, "they carry without falling" means they carry, making it not fall. In the fourth alternative, "here" means in this teaching. The Dhamma is a lamp to them, so they are Dhammadīpā. The Dhamma is indeed a refuge to them, so they are Dhammappaṭisaraṇā. Be islands of Dhamma, monks, having Dhamma as your refuge, having no other refuge, thus it was said. For these, a foundation has been obtained, thus they are "those who have obtained a foundation". It is fitting indeed. Because it is in accordance with the reading "Dhamma as an island," this is the intention. In the investigation of Dhamma, the questioner, thinking the practice-Dhamma to be different from the ten kinds of Dhamma, questions with "Why?" and so on. But that practice-Dhamma is not different from that; showing that it is included therein, he says "So then..." and so on. "It is the preliminary practice of the path," just as a mango tree, by being the foundation for mango flowers and mango fruits, is the preliminary support. Why? Because its flowers and fruits are born from it, and grow right here. Similarly, the practice-Dhamma, by being the foundation for the fruits of the Noble Path, is the preliminary practice and strong support. Why? Because they are born from it, and grow right here. This was said in the Mahāvagga Saṃyutta: "Just as, monks, whatever seed-born or plant-born things attain growth, increase, and full development, all of them rely on the earth, are established on the earth. Even so, monks, a monk, relying on virtue, established in virtue, developing the Noble Eightfold Path, attains growth, increase, and full development in the teachings." "Preliminary intention in giving," just as when three kinds of merit are spoken of: merit through giving, merit through virtue, merit through development; starting from the search for objects of giving, all preliminary intentions that arise concerning giving are included in the term "giving," and are reckoned as giving itself. In the same way, that practice-Dhamma is included in the term "Noble Path," and is reckoned as the Noble Path itself, thus it is said. In this exposition of Dhamma, wishing to say something further, he says "Moreover..." and so on. There, "by which foremost thing" means by which part of the reason, by the means of holding, and so on, by the aspect of the reason, this is the meaning. "Worthy of veneration," thus he is venerable. In that venerable one. "A virtuous ordinary person," here, three kinds Oh, the beautiful one, the beautiful in discipline, the beautiful in discourses, and the beautiful in Abhidhamma. Therein, a monk endowed with the beautiful practice proclaimed in the discipline is called beautiful in discipline. That monk here dwells restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults, undertakes and trains in the training rules— this is to be understood here. Therein, the beautiful practice proclaimed in the discipline is of two kinds: the conduct of the primary holy life and the conduct of proper behavior. Therein, the virtue included in both Vibhaṅgas is called the primary holy life. The virtue included in the Khandhakas is called the conduct of proper behavior. A householder or a renunciant endowed with the beautiful practice spoken in the discourses is called beautiful in discourses. That, monks, a noble disciple endowed with four qualities has overcome all fear of suffering. Which four? Here, monks, a noble disciple is endowed with unwavering faith in the Buddha: 'Thus is that Blessed One... teacher of gods and humans, the Awakened One, the Blessed One.' Is endowed with unwavering faith in the Dhamma: 'Well-proclaimed is the Dhamma by the Blessed One... to be realized by the wise for themselves.' Is endowed with unwavering faith in the Saṅgha: 'The Saṅgha of the Blessed One's disciples is practicing well... an unsurpassed field of merit for the world.' Is endowed with virtues dear to the noble ones— this is to be understood here. Therein, unwavering faith in the Buddha is called faith accompanied by the knowledge of the meaning of the qualities like 'Arahant, Perfectly Self-Awakened One,' and so on. Desired by the noble ones, wished for— thus, dear to the noble ones. This is the name for the perfectly purified eightfold virtue of livelihood. These four, monks, are the factors of stream-entry. Which four? Association with admirable people, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma, and so on— many discourses are to be spoken of here. A householder endowed with the beautiful practice spoken in the Abhidhamma or in the discourses... whether a householder or a renunciant, is called a noble one. Such a one, here, is a learned noble disciple, a seer of the noble ones, skilled in the noble Dhamma, disciplined in the noble Dhamma. Such a one does not perceive form as self— this is to be understood here. There, regarding "learned," one who is endowed with knowledge of comprehension, inquiry, and determination regarding the aggregates, sense bases, elements, dependent origination, and foundations of mindfulness, whether a householder or a renunciant, is called learned— so it is stated in the commentaries. Such a one is also called a virtuous ordinary person. "Two ordinary persons are declared by the Buddha, the Kinsman of the Sun: One ordinary person is blind, the other is a virtuous ordinary person." This is also stated. However, in the Anguttara Nikaya, in the Book of Fours, "Which person is of little learning yet endowed with learning? Here, someone hears the Dhamma, and understanding the meaning and understanding the Dhamma even from a single four-line verse, practices in accordance with the Dhamma. This one is said to be of little learning yet endowed with learning." "Learned" and "endowed with learning" are essentially the same in meaning. The virtuous ordinary person is included among the trainees in the Sangha. It is said in the Parivara: "Who are those who train?" "Seven noble persons, along with the virtuous ordinary person, train. The Arahant, whose defilements are destroyed, has completed the training." However, in the commentary to the Dakkhinavibhanga Sutta, it is stated that "even a lay follower who has gone for refuge to the Three Refuges is included among those who are practicing for the realization of the fruit of stream-entry." There, "one who is practicing for the realization of the fruit of stream-entry" means a noble person who is on the path of stream-entry. "He is included"—this is the connection. "By this, it is rejected"—this is the connection. "Not included in the Sangha"— in such instances where the word "Sangha" appears, such as "I go for refuge to the Sangha" and "The Sangha of the Blessed One's disciples is practicing well," he is not included. "For one who goes for refuge to it, the going for refuge is not accomplished"— this is stated to prove that such a person is not included in the word "Sangha" in "I go for refuge to the Sangha." Therefore, it is said, that is rejected.” But if, without dedicating to the entire assembly of the Buddha’s disciples, one were to go for refuge to an individual, saying, “I go for refuge to the venerable one,” the going for refuge is not accomplished. If, however, dedicating to the entire assembly of the Buddha’s disciples, one were to go for refuge in their presence, saying, “I go for refuge to the Sangha,” it is accomplished. And this is said with reference to the first going for refuge in childhood. For this going for refuge, once taken, does not break as long as one does not abandon faith in the Triple Gem, even for a lifetime. There is no need to take it again and again. Even if one takes it again and again, there is no fault. Merit increases again and again. And at the time of the first taking, it is not obtained by being given by another. It is obtained by one’s own utterance. Therefore, for a layperson who takes the utterance himself, without taking it from another, the going for refuge is accomplished. Similarly, all the precepts for laypersons. But the going for refuge for a novice is obtained when given by a bhikkhu, etc. And that, it should be understood, is only when the conditions for both are met. “Vo” means “to you.” “The Dhamma that has been taught and the Vinaya that has been laid down.” “Mamaccayena” means “after my passing.” It is said, “when I have attained final Nibbāna.” “Will be the Teacher” is the remaining part of the text. “Saṃvaṇṇito” means “well-described, praised.” “Kalyāṇappaṭipattiyaṃ ṭhitopi” means “even if established in one of the three excellent practices.” “Aṭṭhitopi” means “one who is outside all practices, a corrupt person, one of evil character” is the intention. Specifically, however, the practice of Vinaya is what is meant here, it should be understood. “So” means “that corrupt person, that person of evil character.” “Is not a refuge even for himself.” The intention is that he is certainly bound for the lower realms. “How can he be a refuge?