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d ill-will and the And the bringing of those unborn under one's control, And the abandoning of eagerness in all affairs Of one whose senses are unknown, And the condition of tending towards the Deathless, Are associated. Thus, here, one should understand the decision according to function. 'From the earth' means The eye, ear, nose, tongue, body, Female, male, pleasure, pain, and displeasure faculties, Here, these are only sense-sphere. The mind faculty, life faculty, and equanimity faculty, And the faith, energy, mindfulness, concentration, and wisdom faculties Are included in the four planes. The joy faculty is included in the three planes As sense-sphere, form-sphere, and supramundane. In the end, the three are only supramundane. Thus, one should understand the decision from the earth. For thus understanding – A bhikkhu, abundant in agitation, Established in sense restraint; Having fully understood the senses, Reaches the end of suffering. 220. In the explanation section, "That which is the eye, of the four great elements," and all that, should be understood in the same way as stated in the section on analysis of terms in the Dhammasaṅgaṇī (Dha. Sa. Atth. 595 ff.). And in the explanations of the energy faculty and concentration faculty, etc., right effort, wrong effort, right concentration, wrong concentration, etc., are not mentioned. Why? Because of all-inclusiveness. For here the senses are spoken of as all-inclusive. Thus, in this case, ten senses are mundane, only sense-sphere; three are supramundane; and nine are a mixture of mundane and supramundane. The Commentary on the Abhidhamma Exposition. 2. The Commentary on the Questioning 221. In the questioning, the division of all the senses into wholesome, etc., should be understood according to the method of the Pāli. 223. But in the object-triads, seven senses are without an object, which is said referring to the eye, ear, nose, tongue, body, female, and male faculties. But the life faculty, being mixed with the formless, is not brought up here. Two senses means two faculties; this is said referring to the pair of pleasure and pain. For that is exclusively of limited object. The displeasure faculty may be of limited object, may be of exalted object; when it occurs in relation to sense-sphere phenomena, it is of limited object. But in the Rūpa and Arūpa spheres, when arising, the object is sublime. When arising in relation to concepts, the object is unnameable. Nine faculties can have limited objects. This is said referring to the mind faculty, life faculty, joy faculty, equanimity faculty, and the five beginning with faith. For the life faculty, being mixed with form, is included among form-dharmas without object, but is included in the "can be" side by the Arūpa aspect. Four faculties, namely, pleasure, pain, displeasure, and the faculty of "I will come to know," do not partake in the three with path as object. "Path-caused" is said referring to the co-nascent cause. When energy and investigation are dominant, the path can be the overlord. When desire and mind are dominant, it can be unnameable. Ten faculties can be arisen, can be arising. This is said referring to the seven form faculties and the three resultant faculties. The ten faculties with displeasure are as stated below. There, the displeasure faculty, when arising in relation to concepts, has an unnameable object, the rest even at the time of reviewing Nibbāna. Three faculties have external objects, namely, the three supramundane faculties. Four, namely, pleasure, pain, joy, displeasure. For they arise in relation to both internal and external phenomena. Eight faculties, namely, the mind faculty, life faculty, equanimity faculty, and the five beginning with faith. There, the unnameable object should be understood at the time of the Ākiñcaññāyatana. Thus, in this question section too, ten faculties are of the sense-sphere, three are supramundane, nine are mixed mundane and supramundane, so it is said. This too is one section together with the Abhidhamma exposition. But this analysis of faculties is shown by extracting and dividing into two cycles. End of the Commentary on the Analysis of Faculties in the Sammohavinodanī, Vibhaṅga Commentary. 6. Analysis of Dependent Origination 1. Suttanta Exposition: Description of the Summary Section 225. Now, immediately after that, in the Analysis of Dependent Origination, the passage that begins "What is the meaning..." Because the teaching is laid out in the manner of "Conditioned by ignorance are volitional formations," and so on, and in explaining its meaning, one must enter the circle of analytical exposition, not accusing the teachers, not abandoning one's own tradition, not introducing another's tradition, not rejecting the Suttas, conforming to the Vinaya, observing the Great Authorities, illuminating the Dhamma, collecting the meaning, and repeatedly returning to that very meaning, indicating it by other methods as well, therefore, the explanation of the meaning must be done. And by nature, the explanation of the meaning of dependent origination is difficult. As the ancients said: "Truth, being, rebirth, and the mode of conditionality; These four things are hard to see, and very hard to teach." Therefore, considering that, "The explanation of the meaning of dependent origination is not easy, except for those who have attained mastery of the teachings," I wish to speak today, on the explanation of the mode of conditionality; I do not find a footing, as if plunged into the ocean. But this teaching is adorned with various methods of instruction; And the path of the former teachers flows on without interruption. Therefore, relying on both of these, I will begin the explanation of the meaning; Listen to it with a focused mind. For this was said by the former teachers: "Whoever, making this a bone, listens, Would gain a special understanding of past and future; Having gained a special understanding of past and future, Would go beyond the sight of the King of Death." In "Conditioned by ignorance are volitional formations," and so on, at the very beginning, first of all – From the difference in teachings, the singleness of the characteristic of meaning, and the arrangement of the factors, the decision must be understood. There, "from the difference in teachings," the Blessed One's teaching of dependent origination is fourfold, like the grasping of a vine by four men, starting from the beginning or the middle, going to the end, or starting from the end or the middle, going to the beginning. Just as among four men grasping a vine, one first sees the root of the vine, and cutting it at the root, pulls it all out and takes it. Just as he brings it to the work, so the Blessed One teaches dependent origination, "Thus, monks, with ignorance as condition, volitional formations..." ...up to "with birth as condition, aging and death," from the beginning to the end. Just as among those men, one first sees the middle of the vine, and cutting it in the middle, pulls up only the upper part and brings it to the work, so the Blessed One teaches, "For one who delights in, welcomes, and remains clinging to that feeling, delight arises; whatever delight there is in feelings, that is clinging; with clinging as condition, becoming; with becoming as condition, birth," from the middle to the end. And just as among those men, one first sees the tip of the vine, and taking hold of the tip, following it down to the root, takes it all and brings it to the work, so the Blessed One teaches, "With birth as condition, aging and death'—this has been said. But is it truly with birth as condition, monks, that there is aging and death, or how is it here?" "With birth as condition, venerable sir, there is aging and death; thus it is for us here—with birth as condition, aging and death." "With becoming as condition, birth... ...with ignorance as condition, volitional formations'—this has been said. But is it truly with ignorance as condition, monks, that there are volitional formations, or how is it here?" "With ignorance as condition, venerable sir, there are volitional formations; thus it is for us here—with ignorance as condition, volitional formations," from the end to the beginning, he teaches dependent origination. Just as among those men, one first sees only the middle of the vine, and cutting it in the middle, going down to the root, takes it and brings it to the work, so the Blessed One teaches, "These four nutriments, monks, what is their origin, what is their arising, what is their source, what is their condition? These four nutriments have craving as their origin, craving as their arising, craving as their source, craving as their condition. And this craving, monks, what is its origin? Feeling, contact, the six sense bases, name-and-form, consciousness. Volitional formations..." What is the cause? The aggregates are caused by ignorance, originated from ignorance, born of ignorance, and conditioned by ignorance. Why does he teach in this way? Because of the all-embracing nature of dependent origination, and because he has attained mastery in the art of teaching. Dependent origination is all-embracing, for it leads to the penetration of knowledge from every angle. And the Blessed One, having attained mastery in the art of teaching, through the power of the four confidences and the attainment of the fourfold depth, teaches the Dhamma in various ways. In particular, his direct teaching, starting from the beginning, is to show the arising of things through their respective causes, and to show the order of origination, to the disciple who is confused about the division of the causes of arising. The reverse teaching, starting from the end, is to show the cause attained by himself for each of those sufferings, such as old age and death, in accordance with the penetration of the preceding factors, as he observes the world afflicted with suffering,