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with clinging to rites and rituals and ignorance, and with just ignorance, thus in four ways together it arises. But aversion, with envy and ignorance, with stinginess and ignorance, and with just ignorance, thus in three ways together it arises. Conceit, with craving for existence and ignorance, arises together in one way. So too, doubt. For it arises together with ignorance in one way. The same method applies to craving for existence. Thus here, two or three fetters arise together. 1511. But in this group of hindrances, where it is said that two or three hindrances arise together, there also, the arising of hindrances together should be understood in eight ways. For in these, sensual desire arises together in two ways, ill-will in four ways, restlessness in one way. So too, doubt. How? Sensual desire, in unprompted thoughts, with the hindrance of restlessness and the hindrance of ignorance, in prompted thoughts, with sloth and torpor, restlessness, and the hindrance of ignorance, thus arises together in two ways. But what is said as "two or three," that is said in terms of the lower limit. Therefore, the statement that even four arise together is indeed fitting. But ill-will, in unprompted thought, with the hindrances of restlessness and ignorance, in prompted thought, with sloth and torpor, restlessness, and the hindrance of ignorance, in unprompted thought itself, with restlessness, remorse, and the hindrance of ignorance, in prompted thought itself, with sloth and torpor, restlessness, remorse, and the hindrance of ignorance, thus arises together in four ways. But restlessness arises together in one way, just with the hindrance of ignorance. Doubt arises together in one way, with restlessness and the hindrance of ignorance. 1577. But in this group of defilements, where it is said that two or three defilements arise together, there, "two defilements with others, or three defilements with others..." "Arising together with defilements," thus the meaning should be understood. Why? Because it is impossible for two or three alone to arise together. Here, the arising of defilements together occurs in ten ways. In this case, greed arises together in six ways. Aversion in two ways. Likewise, delusion should be understood. How? Greed, indeed, arises together with delusion, agitation, shamelessness, and recklessness in the unprompted case without wrong view; with delusion, sloth, agitation, shamelessness, and recklessness in the prompted case; with delusion, conceit, agitation, shamelessness, and recklessness in the unprompted case; with delusion, conceit, sloth, agitation, shamelessness, and recklessness in the prompted case; but with wrong view, it arises together with delusion, agitation, wrong view, shamelessness, and recklessness in the unprompted case; and with delusion, wrong view, sloth, agitation, shamelessness, and recklessness in the prompted case, thus in six ways it arises together. Aversion, however, arises together with delusion, agitation, shamelessness, and recklessness in the unprompted case, and with delusion, sloth, agitation, shamelessness, and recklessness in the prompted case, thus in two ways it arises together. Delusion, however, arises together with doubt, agitation, shamelessness, and recklessness in the case associated with doubt, and with agitation, shamelessness, and recklessness in the case associated with agitation, thus in two ways it arises together. The rest is all straightforward in meaning. The Commentary on the Dhammasaṅgaṇi, the Aṭṭhasālinī, The Kaṇḍavaṇṇanā Commentary is completed. Concluding Remarks And thus far – The laying down of mind and matter, the beautiful extraction of meaning; That which the world-protector, distributing, taught as the Dhammasaṅgaṇi. Having gathered the Abhidhamma, the teachings without remainder; For its establishment was begun, this explanation of meaning by me. The Aṭṭhasālinī, from the arising of meanings without confusion; Thus by this name, it has reached completion. From thirty-nine recitations of the Pāli, By me, completing it for the long-lasting benefit of the Dhamma. Whatever merit is attained, by its power may all beings; Knowing the Dhamma of the righteous king, the bringer of happiness. May they attain, through pure practice, to happiness; To the sorrowless, unburdensome, bliss of Nibbāna. The unsurpassed. Long may the Good Dhamma endure, May all be respectful to the Dhamma; May all beings in due time, Have right rain. As the ancient, good kings protected, So may this king protect; The people with Dhamma, As one's own children. By one adorned with supremely pure faith, intellect, and energy, Endowed with the rise and growth of virtues such as morality, conduct, honesty, and gentleness, Capable of penetrating the depths of one's own and others' doctrines, Possessed of skill in wisdom, With unobstructed knowledge in the Teacher's Dispensation, which is divided into the three Piṭakas together with their commentaries, With sweet, sublime, and lovely speech born of the accomplishment of the means, Speaking what is fitting and true, a foremost speaker, a great poet, Surrounded by a host of diverse analytical knowledges, Adorned with virtues such as the six superknowledges, By the Elder named Buddhaghosa, whose vast and pure intellect was praised by the teachers, A lamp of the lineage of Elders, well-established in the higher human states, An ornament of the lineage of the Elders dwelling in the Great Monastery, This commentary on the Dhammasaṅgaṇi, named Aṭṭhasālinī, was made. So long may it endure in the world, For those seeking deliverance from the world; Showing to sons of good family, The path to purity of wisdom. So long as even the name 'Buddha', Of the pure-minded, such, Of the world's foremost in the world, The great sage, continues to exist. The Aṭṭhasālinī, The Commentary on the Dhammasaṅgaṇi, is finished.