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like a puppet, like a stage actor, due to association with various defilements, such as greed and hatred. 184. In the section on explanation, "depending on the eye and forms," this means, depending on this pair, and also on another functional mind-element, and the three associated aggregates. For the eye-consciousness element, the eye is the dependence condition, form is the object condition, the functional mind-element is the past condition, the three immaterial aggregates are the co-arising condition. Therefore, this eye-consciousness element, arises depending on these four. The same method applies, to "depending on the ear," and so on. "Immediately after cessation," means immediately after cessation. "Mind-element born of that," means the mind-element born of that object, twofold, as wholesome, unwholesome, or resultant, with the function of receiving. Or alternatively, "the first coordination, in all phenomena," means the first coordination, in all these arising phenomena, such as eye-consciousness, and so on. Or, the first coordination, in all phenomena, designated as objects, of the eye-consciousness element, and so on. This is the meaning to be understood here. By this, the functional mind-element, with the function of five-door adverting, should be understood to be included. "Also, immediately after the mind-element, having arisen and ceased," here, the particle "pi" has the meaning of combination. Therefore, the meaning here, should be understood as, "also the mind-element and the mind-consciousness element." Thus, the resultant mind-consciousness element, with the function of investigating, which arises immediately after the resultant mind-element, having arisen and ceased; and the functional mind-consciousness element, with the function of determining, which arises immediately after that, having arisen and ceased; and the mind-consciousness element, with the function of apperception, which arises immediately after that, having arisen and ceased – all of these, it should be understood, are said to be included. "Depending on the mind," means subconscious mind. "And on phenomena," means objects of the four realms. "Mind-consciousness arises," means apperception, arising together with adverting. In this place, however, they took up a question held in hand. It seems that the Elder Mahādhammarakkhita, was named Dīghabhāṇaka Abhaya. Taking the elder by the hand, he said, "Regarding 'dependent,' there should be no separate directing of the mind at the place of arrival, but it should be done only with the life-continuum." Therefore, here, 'mind' is the life-continuum together with directing the mind. 'Mind-consciousness' is the impulsion mind-consciousness. In this Abhidhamma section, sixteen elements are said to be in the sense-sphere, and two are of the four planes, mixed of mundane and supramundane. Commentary on the Abhidhamma Section. 3. Commentary on the Questions Section 185. In the Questions Section, the qualities of wholesome, etc., of the eighteen elements should be understood according to the method stated below. But in the object-triads, six elements have a limited object; this, however, is said with reference to the exclusive occurrence of the five consciousnesses of eye-consciousness, etc., and the mind-element in the five sense-objects of form, etc. The two elements, however, the said mind-object element and mind-consciousness element, their limited object, etc., should be understood in the manner stated in the mind-base and object-base. Thus, in this Questions Section too, sixteen elements are said to be in the sense-sphere, and two are of the four planes, mixed of mundane and supramundane. Thus, this element analysis is taught by dividing it after extracting the three rounds. In the Vibhaṅga Commentary of Sammohavinodanī, The Commentary on the Element Analysis is Finished. 4. Truth Analysis 1. Commentary on the Suttanta Section 189. Now, immediately after that, in the Truth Analysis, 'four' is a numerical determination. 'Noble Truths' is a designation of defined phenomena. In 'Suffering, a Noble Truth,' etc., in the introductory section— By division, definition, characteristics, and so on; By extracting the meaning, and without excess or deficiency; By order in the Noble Truths, by the function of that knowledge; The distinctions of what is included, by the fourfold simile; By emptiness, singleness, and so on, by similarity and dissimilarity; Discernment should be understood by the wise in the order of the Teaching. There, 'by division,' indeed, the four meanings of suffering, etc., are divided, true, and not otherwise, which should be fully known by those who fully know suffering, etc. As it was said: a, "Suffering has the characteristic of oppression, the characteristic of being conditioned, the characteristic of burning, the characteristic of change— these four are the true and not otherwise characteristics of suffering. Origin has the characteristic of accumulation, the characteristic of cause, the characteristic of connection, the characteristic of entanglement…pe… Cessation has the characteristic of escape, the characteristic of seclusion, the characteristic of the unconditioned, the characteristic of deathlessness…pe… The Path has the characteristic of leading out, the characteristic of reason, the characteristic of vision, the characteristic of dominance— these four are the true and not otherwise characteristics of the Path," (Paṭi. Ma. 2.8). Similarly, "Suffering has the characteristic of oppression, the characteristic of being conditioned, the characteristic of burning, the characteristic of change, the characteristic of comprehension," (Paṭi. Ma. 2.11) and so forth. Thus, in this way, based on the fourfold meanings that have been distinguished, suffering and the like should be understood. This, then, is the determination to be understood in terms of distinction here. But in 'from definition, characteristic, and so on,' first, 'from definition,' here, the word 'du' is seen in the sense of bad; for they call a bad son a 'duputta'. The word 'khaṃ' is in the sense of empty; for empty space is called 'kha'. And this first truth is bad because it is the basis of many troubles, empty because it lacks the state of being permanent, beautiful, and happy as imagined by foolish people. Therefore, because of being bad and empty, it is called suffering. And this word 'saṃ' in "samāgamo sameta," and so on (Vibha. 199; Dī. Ni. 2.396), indicates connection; the word 'u' in "uppannaṃ udita," and so on (Pārā. 172; Cūḷani. Khaggavisāṇasuttaniddesa 141), indicates arising. The word 'aya' indicates cause. And this second truth is the cause of the arising of suffering when the remaining conditions come together. Thus, because it is the cause of the arising in connection with suffering, it is called the origin of suffering. But as for the third truth, since the word 'ni' indicates absence and the word 'rodha' indicates a wanderer, therefore, absence here is the cessation of suffering, which is called wandering in saṃsāra, because of the emptiness of all destinations, or upon its attainment, the cessation of suffering, which is called wandering in saṃsāra. The absence of disease is the cessation of suffering, because it is the opposite of suffering, or because it is the condition for the non-arising and cessation of suffering, therefore it is called the cessation of suffering. But because the fourth truth goes to this cessation of suffering, in terms of object, being directed towards it, and the path is for the attainment of the cessation of suffering, therefore it is called the path leading to the cessation of suffering. But because the noble ones, such as the Buddhas, penetrate these, therefore they are called the noble truths. As it was said: "These four, monks, are the noble truths (Saṃ. Ni. 5.1097). Which are they?... These, monks, are the four noble truths. The noble ones penetrate these, therefore they are called the noble truths." Moreover, the truths of the noble one are also the noble truths. As it was said: "In the world with its gods, monks... ...the Tathāgata is noble to the world with its humans, therefore they are called the noble truths." Or else, because of the attainment of nobility through their full enlightenment, they are the noble truths. As it was said: "Because of the full enlightenment of these four noble truths as they really are, monks, the Tathāgata, the Arahant, the Perfectly Enlightened One, is called 'noble'." And furthermore, they are noble truths because they are truths that are noble; 'noble' means real, not false, not deceptive. As it was said: "These four noble truths, monks, are real, not false, not otherwise, therefore they are called the noble truths." Thus, the decision here should be understood by way of exposition. How 'by way of characteristic etc. and division'? Here, the characteristic of oppression is the truth of suffering, its essence is tormenting, its manifestation is arising. The characteristic of origin is the truth of origin, its essence is causing non-cessation, its manifestation is entanglement. The characteristic of peace is the truth of cessation, its essence is imperishability, its manifestation is signlessness. The characteristic of leading out is the truth of the path, its essence is causing the abandonment of defilements, its manifestation is emergence. Moreover, the characteristics of arising, causing to arise, ceasing, and causing to cease are in order. Thus, the characteristics of conditioned craving and unconditioned vision, and so on; in this way, the analysis should be understood here "by way of distinctions of characteristics and so on." Furthermore, in "and also by way of extracting the meaning," first, as to the meaning, what is the meaning of "truth"?