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both of those people, although the newcomer had never seen the resident or the resident the newcomer before, even so, having come together, laughing and talking, stood to one side. The Thera, seeing this, said, "The element-connectedness was known by the Perfectly Enlightened Buddha." Thus he spoke. In this way, having said "the disposition element determines," this very meaning should be illuminated with the element-connected discourse. For when the Blessed One was lying on his sickbed on Mount Gijjhakūṭa, with Sāriputta, Moggallāna, and others dwelling around him for protection, he addressed the monks, looking at each one walking with his own retinue, "Do you see, monks, Sāriputta walking with many monks?" "Yes, venerable sir." "All these monks, monks, are of great wisdom," and everything should be expounded in detail. Explanation of the Fifth Power. The Sixth Power 814. In the exposition of the sixth power, "disposition" is where beings are disposed, where they dwell, their dwelling place, a view or knowledge as it really is. "Latent tendency" is defilement with latent tendencies not yet abandoned. "Character" is wholesome or unwholesome, conditioned by body and so on. "Inclination" is disposition. In "with little dust in their eyes" and so on, those who have little, limited dust of passion, hatred, and delusion in their wisdom-eye are "with little dust in their eyes." Those who have much of it are "with much dust in their eyes." Both show beings with mild defilements and great defilements. Those whose faculties of faith and so on are sharp are "with sharp faculties." Those whose faculties are mild are "with mild faculties." Those whose aspects of disposition and so on are beautiful are "of good form." The opposite are "of bad form." Those who understand the stated reason, who can be easily made to understand, are "easy to instruct." The opposite are "difficult to instruct." Those who are suitable for the penetration of the Noble Path, endowed with supporting conditions, are "capable." The opposite are "incapable." 815. Thus, having established the framework of the sixth power, now, explaining it in order, he says, "And what is the disposition of beings?" The meaning of "the world is eternal" and so on has already been stated in the explanation of the Nikkhepakaṇḍa (DhsA. 1105). "Relying on the view of existence" means relying on the view of eternalism. For the view of eternalism here is the view of existence. It is said to be a view; both the annihilation view and the eternalist view. Indeed, since all views are included in the eternalist and annihilation views, all beings who adhere to views rely on these two views. And it was said: "This world, Kaccāna, mostly relies on duality – on existence and non-existence." Here, existence is eternalism, non-existence is annihilationism. This, indeed, is the inclination of ordinary beings who are bound to the cycle. Now, to show the inclination of pure beings who are unbound, it was said, "But without approaching these two extremes." There, "these" means just these. "Two extremes" means the two extremes called eternalism and annihilationism. "Without approaching" means without clinging. "In conditionality, in dependently arisen phenomena" means in conditionality and in dependently arisen phenomena. "Compliant acceptance" means insight knowledge. "Or knowledge as it really is" means path knowledge. This is what is said: The insight that is attained in conditionality and in dependently arisen phenomena, without approaching these two extremes of eternalism and annihilationism, and the path knowledge that is superior to that – this is the inclination of beings, this is the inclination of all beings, both those bound to the cycle and those unbound, this is the dwelling place. This is the interpretation of the meaning according to the teachers. But a quibbler says: "The path goes destroying the dwelling, surely you say the path is a dwelling?" He should be asked, "Are you a reciter of the Noble Dwellings, or not?" If he says, "I am not," he should be told, "Because you are not a reciter, you do not know." If he says, "I am a reciter," he should be told, "Bring the sutta." If he brings it, that is good; if he does not bring it, it should be brought oneself: "These ten, monks, are Noble Dwellings, which the Noble Ones have dwelt in, dwell in, or will dwell in." Indeed, this sutta reveals the path's nature as a dwelling. Therefore, it is well spoken. This, however, is the Blessed One's... Knowing the inclinations of beings, He knows even the moment of non-arising Of insight knowledge and path knowledge. As it was said: "Knowing that one indulges in sensual pleasures, He knows, 'This person is heavy with sensual pleasures, Has an inclination for sensual pleasures, Is liberated by sensual pleasures.' Knowing that one indulges in renunciation, He knows, 'This person is heavy with renunciation, Has an inclination for renunciation, Is liberated by renunciation.' Ill will… Non-ill will… Sloth and torpor… Light perception… Knowing that one indulges in renunciation, He knows, 'This person is heavy with light perception, Has an inclination for light perception, Is liberated by light perception.'" 816. In the explanation of underlying tendencies, Sensual lust, being an underlying tendency Due to its non-abandonment, Is the underlying tendency of sensual lust. The same method applies to the remaining terms. "Whatever is pleasing in the world" means Whatever in this world is of a pleasing nature. "Whatever is delightful" means Of a delightful nature, A basis for enjoyment, A desirable object. Here, the underlying tendency of lust lies dormant in beings, Meaning that in this desirable object, The underlying tendency of lust lies dormant in beings Due to its non-abandonment. Just as for one submerged in water, There is water below, above, and all around, So too, the arising of lust in a desirable object Is habitually and thoroughly practiced by beings. Similarly, the arising of aversion in an undesirable object. "Thus, in these two things" means Thus, in these two things, Sensual lust and aversion, Desirable and undesirable object-things. "Overwhelmed by ignorance" means Being conjoined with sensual lust and aversion, Ignorance overwhelms In the manner of making an object. "They are one and the same" means They are one and the same Due to being conjoined and unified with that ignorance. "Conceit, views, and doubt" means The nine kinds of conceit, The sixty-two kinds of views, And doubt with its eight bases. The underlying tendency of lust for existence here Should be understood as included Within the underlying tendency of sensual lust. 817. In the explanation of volitional activities, Thirteen volitions are meritorious activities, Twelve are demeritorious activities, Four are imperturbable activities. Among these, The sense-sphere is of limited scope, The others are of great scope. Or, among these three, Whatever has little result is of limited scope. Which is great, with great results, and a great foundation, should be understood. 818. The instruction on resolve has already been explained below. But why is this resolve, even though stated below, taken up again? This was taken up below individually, to show the power of strength, here to show beings' sharp and dull faculties. 819. In the instruction on great kingly qualities, "gone to eminence" means gone to abundance. And this instruction is made in reverse order, according to the order of abandonment. 820. "Gone to non-eminence" means gone to non-abundance. In the instruction on sharp and dull faculties, the supporting faculties are spoken of. In the reverse order instruction, the purpose here should be understood in the same way as stated below. 823. Likewise, in the instruction on the two kinds, etc., "evil inclination" means unwholesome inclination. "Evil conduct" means fulfillers of meritless formations. "Evil resolve" means those delighting in self-identity, inclined to the round of existence. 824. In the instruction on the good kind, since there is no inclination called "good," therefore "good inclination" is not stated. The rest should be understood in the opposite way to what has been said. 826. In the instruction on capable and incapable, "by the hindrance of karma" means by the five kinds of immediate karma. "By the hindrance of defilements" means by fixed wrong view, etc. "By the hindrance of result" means by rebirth without roots. But since even those with two roots do not have penetration of the noble path, therefore rebirth with two roots should also be understood as a hindrance of result. "Unbelieving" means lacking faith in the Buddha, etc. "Without desire" means lacking the desire to do wholesome deeds. The people of Uttarakuru have entered a state of being without desire. "Dull of wisdom" means deficient in subconscious wisdom. But even if subconscious wisdom is complete, if one's subconscious does not support the supramundane, that one is indeed called dull of wisdom. "Incapable of entering the fixed course" means incapable of entering the path, which is the fixed course of rightness in wholesome things. 827. "Not by the hindrance of karma," etc., should be understood in the opposite way to what has been said. This is a vessel for two kinds of knowledge: the knowledge of the superiority of faculties, and the knowledge of inclinations and underlying tendencies. a. Here, the knowledge of inclinations and underlying tendencies is distinguished by the knowledge of the difference in faculties of others. Thus, these two knowledges, having become one, are called the knowledge of strength. Commentary on the Explanation of the Sixth Strength. Explanation of the Seventh Strength 828. In the explanation of the seventh strength, "jhāyatīti jhāyī," one who meditates is a meditator. "Cattāro jhāyīti," four meditators, means four persons.