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The preceding craving that causes it is the truth of origin. The non-arising of both is the truth of cessation. The path that understands that is the truth of the path, this is the four noble truths meditation. Know that this is the conclusion, bringing a bhikkhu who is attached to the eighteen elements to the summit of Arahantship. 179. Now, showing the second set of six, he begins with "And also six elements." Therein, the element of pleasure and the element of pain, these bodily feelings of pleasure and pain, are shown as a pair in terms of opposition. For pleasure is the opposite of pain, and pain of pleasure. As much as pleasure pervades a place, so much does pain pervade. As much as pain pervades a place, so much does pleasure pervade. The element of joy and the element of sorrow, this too is made a pair in the same way. For joy is the opposite of sorrow, and sorrow of joy. As much as joy pervades a place, so much does sorrow pervade. As much as sorrow pervades a place, so much does joy pervade. The element of equanimity and the element of ignorance, this pair, however, is made a pair in terms of similarity. Both of these are similar because they are indistinct. Therein, by the inclusion of the element of pleasure and the element of pain, the body-consciousness element associated with them, the body element which is the base, and the tangible element which is the object, are already included. By the inclusion of the element of joy and the element of sorrow, the mind-consciousness element associated with them is included. By the inclusion of the element of ignorance, the mind-object element is included. By the inclusion of the element of equanimity, the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness elements, and the mind element, and the eye element, form element, etc., which are their respective bases and objects, are already included. Thus, all eighteen elements are already included. Now, "Among these, the grasping of form by ten elements," etc., all should be understood in the same way as stated below. Thus also, know that this is the conclusion, bringing a bhikkhu to the summit of Arahantship. Therein, "What is the element of pleasure? That which is bodily pleasant," etc., are all in the same way as stated below. 181. In the third set of six, "desire," there are two kinds of desire: desire for objects and desire as defilement. Therein, desire as defilement... The element connected with desire, related to sensual pleasure, is the element of desire, this is a name for thoughts of desire. The element that is desire itself, related to objects of desire, is the element of desire, this is a name for the states of the desire realm. The element connected with ill-will, related to malevolence, is the element of ill-will, this is a name for thoughts of ill-will. The element that is ill-will itself, is the element of ill-will, this is a name for the ten grounds of resentment, for aversion. The element connected with harmfulness, related to violence, is the element of harmfulness, this is a name for thoughts of harmfulness. The element that is harmfulness itself, is the element of harmfulness, this is a name for harming other beings. However, this is to be understood from the division of meaning, etc., as it is inferior and in the future: "By this, one harms beings," or "this is harmful to beings," therefore, harmfulness. Its characteristic is affliction, or its characteristic is opposition to compassion; its function is to generate agitation in others, or its function is to destroy compassion in oneself; its manifestation is the basis of suffering; its proximate cause is aversion. Renunciation means non-greed, because of being free from greed; the first jhāna, because of being free from the hindrances; all wholesome things, because of being free from all unwholesome things. The element connected with renunciation, related to detachment, is the element of renunciation, this is a name for thoughts of renunciation. The element that is renunciation itself, is the element of renunciation, this is a name for all wholesome things. The element connected with non-ill-will, related to loving-kindness, is the element of non-ill-will, this is a name for thoughts of non-ill-will. The element that is non-ill-will itself, is the element of non-ill-will, this is a name for loving-kindness. The element connected with non-harmfulness, related to compassion, is the element of non-harmfulness, this is a name for thoughts of non-harmfulness. The element that is non-harmfulness itself, is the element of non-harmfulness, this is a name for compassion. 182. Now, to show that very meaning, the analysis of the term "Therein, what is the element of desire?" is begun. Therein, "connected with" means connected by way of association. "Thought, thinking," etc., have the same meaning as stated before. "Afflicts" means torments, causes suffering. "Affliction" means tormenting by blows of the hand, etc., causing suffering. Strong affliction is torment. "By this, they harm" means harming. Strong harming is violence. "Irritation" means friction. "Great irritation" means b Alavaghaṭṭanā. Everywhere the word is increased with the prefix "vi." Because it strikes, it is called striking, striking others is harming others. Mettāyanti, that is Mettā. The act of inclining towards Mettā is Mettāyanā. The state of one who is inclined towards Mettā, endowed with Mettā, is Mettāyitattaṃ. The liberation of the mind freed from ill-will is cetovimutti. Here, with the first three, Mettā is spoken of as having reached both access and attainment, with the last, only attainment. Karuṇāyanti, that is Karuṇā. The act of inclining towards Karuṇā is Karuṇāyanā. The state of one who is inclined towards Karuṇā, endowed with Karuṇā, is Karuṇāyitattaṃ. The liberation of the mind freed from violence is cetovimutti. Here too, the distinction between access and attainment should be understood in the same way as before. And in both cases, in the concluding phrase, Mettā and Karuṇā are stated to qualify cetovimutti. Here, sensual thought arises in beings and in formations. Even when arisen in both, it is only a distinction in the path of action. But ill-will, when arisen in beings, breaks the path of action, not otherwise. The same method applies to violence. Here, there are two kinds of talk – all-inclusive and non-mixed. By the inclusion of the sensuous element, the elements of ill-will and violence are also included. But because both of these are shown by extracting them from the sensuous element. This, then, is the all-inclusive talk here. But setting aside the elements of ill-will and violence, all the remaining is the sensuous element. This is called non-mixed talk. By the inclusion of the element of renunciation, the elements of non-ill-will and non-violence are also included. But because both of these are shown by extracting them from the element of renunciation, this too is the all-inclusive talk here. Setting aside the elements of non-ill-will and non-violence, the remainder is the element of renunciation. This is called non-mixed talk. Indeed, the eighteen elements are included, being encompassed by these six elements. Indeed, all of them, having been extracted from the sensuous element, are to be obtained. Indeed, there are eighteen elements by way of three sets of six. But not grasping it thus, making eighteen, eighteen in each group in the manner stated, and combining all those groups of eighteen together, it should be understood that they are just eighteen. Thus, in this Suttanta section, sixteen elements are in the realm of desire, and two are in the three realms; thus, the practice of contemplation here should be understood as having been discussed. Commentary on the Suttanta Section. 2. Commentary on the Abhidhamma Section 183. In the Abhidhamma section, showing all the elements in their own nature, he said, "Eighteen elements: the eye element, the form element," and so on. There, in the section on enumeration, first: In meaning, in characteristic, In function, in nature, in combination; Conditions and then to be seen, The decision should be understood. There, "in meaning" means: that which sees is the eye. That which forms is form. The consciousness of the eye is eye-consciousness. Thus, in this way, the decision should be understood, first, in terms of the specific meaning of the eye and so on. But without distinction, it establishes, it is placed, it is an establishment, it is placed by this, or in this it is placed, therefore it is an element. For worldly elements, being established as causes, like gold, silver, and other elements, establish various kinds of suffering in samsara, like gold and silver; and they are placed and carried by beings like a burden by burden-bearers, this is the meaning. They are merely the establishment of suffering, due to their involuntary nature. And by these, being instrumental, suffering in samsara is followed by beings; and that which is so established is placed and kept in these alone, this is the meaning. Thus, in the case of the eye and so on, each phenomenon, as appropriate, establishes, is placed, and so on, and is called an element in terms of meaning. Moreover, these are not like the self of the sectarians, which does not exist by nature. But these elements maintain their own nature, therefore they are elements. And just as in the world, various orpiments, realgar, and other parts of stone are called elements, so these too are elements like elements. These are various parts of knowledge and the knowable. Or, just as among the parts of the aggregate called the body, such as blood and bile, which are mutually different,