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has an external object. At the time of reviewing internally and externally, wholesome and unwholesome, the causal dhamma, has an internal and external object. Paṭibhāna-paṭisambhidā, at the time of reviewing internally, wholesome, resultant, and functional knowledge, has an internal object. Externally…pe… internally and externally, wholesome, resultant, and functional knowledge, reviewing… At the time of destruction, internal and external objects. Here too, three kinds of analytical knowledge are mundane; knowledge of meaning is both mundane and supramundane. In this Exposition of Analytical Knowledge, the Perfectly Enlightened One has spoken of all three methods as a single section, due to their being a mixture of mundane and supramundane. Indeed, in these three, three kinds of analytical knowledge are mundane, and knowledge of meaning is both mundane and supramundane. Thus, this Exposition of Analytical Knowledge is shown by dividing it after extracting the three rounds. End of the Commentary on the Exposition of Analytical Knowledge in the Dispeller of Delusion. 16. Exposition of Knowledge 1. Description of the Single Category Matrix, etc. 751. Now, immediately after that, in the Exposition of Knowledge, first, by way of the statement "knowledge as a single entity," etc., the matrix is established with ten sections, beginning with the single entity and ending with the ten entities, and the exposition is made according to the order of the terms deposited. Therein, "as a single entity" means in one way, or with one compartment. But here, in "knowledge as an entity," knowledge and that which is an entity, the various kinds of attainments, is "knowledge as an entity"; or, in the sense of an opportunity, the entity of knowledge is "knowledge as an entity." Here, however, "knowledge as an entity" should be understood in the former sense. Therefore, at the end of the section on the single entity, it is said, "wisdom is the discernment of things as they are – thus, knowledge as a single entity." The five kinds of consciousness are the five, beginning with eye-consciousness. "Not a cause," etc., should be understood in the same way as stated below in the Commentary on the Compendium of Conditions (DhsA. 1.6). Briefly, what should be said about this will become clear in the exposition section. Just as here, so also in the sections on the dual category matrix, etc., what should be said will become clear there. Only the method of deposition should be understood in this way here. Here, indeed, the single category matrix is deposited with seventy-eight terms in brief, in two ways, namely, in terms of the Compendium of Conditions matrix with "not a cause, causeless," etc., and in terms of the non-matrix with "impermanent, overcome by old age," etc. But the dual category matrix The Tika Mātikā is laid down. With eighty-eight Tika sets: Four external Tika sets suitable for Tika, such as "wisdom born of reflection," Fourteen Mātikā Tika sets stated as unfixed wisdom, such as "wisdom of result," Thirteen stated with the first term of the Vitakka Tika as fixed wisdom, Seven stated with the second term as fixed wisdom, Twelve stated with the third term as fixed wisdom, Thirteen stated with the first term of the Pīti Tika as fixed wisdom, And twelve each stated with the second and third terms as fixed wisdom. The Catukka Mātikā, however, With twenty-one Catukka sets, such as "knowledge of ownership of karma," The Pañcaka Mātikā with two Pañcaka sets, The Chakka Mātikā with one Chakka set, The Sattaka Mātikā with eleven Sattaka sets, Briefly stated as "seventy-seven objects of knowledge," The Aṭṭhaka Mātikā with one Aṭṭhaka set, The Navaka Mātikā with one Navaka set. 10. Explanation of the Dasaka Mātikā 760. The Dasaka Mātikā is laid down with only one Dasaka set, "The ten powers of the Tathāgata." There, "dasa" means a limit of counting. "Tathāgatassa" means one who has come like Vipassī and other ancient sages; And who has gone as they went. "Tathāgatabalāni" means powers unique to the Tathāgata, Or powers that have come through the accumulation of merit, like the powers of past Buddhas. There, the Tathāgata has two kinds of power: Physical power and the power of knowledge. Among these, physical power should be understood according to the lineages of elephants. This was said by the ancients: Kāḷāvaka, Gaṅgeyya, Paṇḍara, Tambapiṅgala, Gandhamaṅgala, Hema, Uposatha, Chaddantime are the ten. These are the ten lineages of elephants. There, "Kāḷāvaka" should be seen as the natural elephant lineage. The physical power of ten men is that of one Kāḷāvaka elephant. The power of ten Kāḷāvakasa is that of one Of the Ganges. What is of ten Ganges, that is of one Pandara. What is of ten Pandaras, that is of one Tamba. What is of ten Tambas, that is of one Pingala. What is of ten Pingalas, that is of one Gandhahatthi. What is of ten Gandhahatthi, that is of one Mangala. What is of ten Mangalas, that is of one Hemavata. What is of ten Hemavatas, that is of one Uposatha. What is of ten Uposathas, that is of one Chaddanta. What is of ten Chaddantas, that is of one Tathagata. It is also called strength reckoned as Narayana. That is the strength of a hundred thousand elephant-crores by the reckoning of ordinary elephants, and the strength of ten human-crore by the reckoning of men. This, for now, is the Tathagata's physical strength. But knowledge-strength, here in the Pali itself, is the ten-strength knowledge. In the Great Lion's Roar (M.N. 1.146 ff.) the ten-strength knowledge, the four confidences knowledge, the unshakable knowledge in the eight assemblies, the knowledge that discerns the four births, the knowledge that discerns the five destinies, the seventy-three knowledges that come in the Samyutta (S.N. 2.33-34), the seventy-seven knowledges, and thus also many thousands of other knowledges - this is called knowledge-strength. Here also, knowledge-strength is intended, for knowledge is said to be strength in the sense of being unshakeable and in the sense of being supportive. "Endowed with which strengths" means endowed and fully endowed with which ten knowledge-strengths. "The place of a bull" means the best place, the supreme place; or bulls are the former Buddhas, that is the meaning of their place. Moreover, the bull is the chief of a hundred cows, the vasabha is the chief of a thousand cows; or the bull is the chief of a hundred vajas, the vasabha is the chief of a thousand vajas; the white bull is the best of all cows, enduring all hardships, pleasing, bearing great burdens, unshakable even by the sound of a hundred thunderbolts. That bull is intended here. This too is a synonym for him. "Of the bull" means āsabhaṃ. "Place" means pressing down on the earth with its four feet and standing immovably. A place of strength. This is called a place of strength. Just as a bull, known for its strength, endowed with the power of a bull, stands with unwavering stability, pressing the earth with its four hooves, so too, the Tathāgata, endowed with the ten powers of a Tathāgata, stands unshaken and unwavering, pressing the earth of the eight assemblies with the four grounds of confidence, unchallenged by any adversary or opponent in the world with its deities. And standing thus, he acknowledges, approaches, does not reject, and takes upon himself that place of strength. Therefore, it is said, "He acknowledges a place of strength." In assemblies: in the eight assemblies. He roars a lion's roar: he roars a noble roar, a fearless roar, or he roars a roar like a lion's roar. The meaning here should be explained by the Lion's Roar Sutta. Just as a lion is called a lion because of its ability to endure and to strike down, so too, the Tathāgata is called a lion because of his endurance of worldly conditions and his striking down of the doctrines of others. The roar of such a lion is a lion's roar. There, just as a lion, endowed with the strength of a lion, fearless everywhere, with no hair standing on end, roars a lion's roar, so too, the Tathāgata-lion, endowed with the powers of a Tathāgata, fearless in the eight assemblies, with no hair standing on end, roars a lion's roar, rich in various modes of teaching, in the manner beginning "This is form." Therefore, it is said, "He roars a lion's roar in assemblies." He sets in motion the Wheel of Brahma: here, Brahma means the best, the highest, the purest. And the word "wheel" is seen in: Prosperity, characteristic, Chariot wheel, deportment; Giving, treasure, Dhamma, And in things like discus. Here it means the Wheel of Dhamma, and that should be understood in two ways. "These four wheels, monks, are those with which deities and humans are endowed" (AN 4.31): here it is seen in prosperity. "Wheels have arisen on the soles of his feet" (DN 2.35): here in characteristic. "The foot follows like the wheel of a cart" (Dhp 1): here in chariot wheel. "Four "Nine-gated high mansion," here, in bodily posture. "Giving, enjoy, and be not heedless, turn the wheel for all beings," here, in giving. "A divine wheel-jewel appeared," here, in the jewel-wheel. "The wheel turned by me," here, in the Dhamma-wheel. "For a person struck by desire, the wheel spins on his head," here, in the chest-wheel. "Even with a wheel with a razor-sharp edge," here, in the weapon-wheel. "Lightning-wheel," here, in the lightning-circle. Here, however, it is understood as the Dhamma-wheel. Now, that Dhamma-wheel is of two kinds: the knowledge of penetration and the knowledge of teaching. Therein, the knowledge of penetration, developed by wisdom, brings noble fruit to oneself; the knowledge of teaching, developed by compassion, brings noble fruit to disciples. Therein, the knowledge of penetration is twofold: arising and arisen. For indeed, from renunciation until the path of arahantship, it is arising; at the moment of fruition, it is called arisen.