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due to being produced by calm and insight, or due to being part of the three Dhamma-aggregates of morality, etc., thus the Dhamma-eye. To show the manner of its arising, it is said: "Whatever is of the nature to arise, all that is of the nature to cease." But is not path-knowledge an object of the unconditioned Dhamma, not an object of the conditioned Dhamma? This is true, that Therefore, making cessation the object, in terms of function, all conditioned things arise penetrating them with undeluded insight; therefore, it is said thus. 17. The Wheel of Dhamma: Both the knowledge of penetration and the knowledge of teaching are called a 'wheel' in the sense of 'setting in motion', hence 'Wheel of Dhamma'. Indeed, for him seated on the Bodhi-seat, the twelve-fold knowledge of penetration that arose concerning the four truths, and for him seated at Isipatana, the knowledge of teaching that set in motion the twelve-fold exposition of the truths, are both called the Wheel of Dhamma. Both of these are indeed knowledge that arose in the heart of the Ten-Powered One. By the Blessed One, making both of these known through this teaching, the Wheel of Dhamma was said to be set in motion. And this Wheel of Dhamma, until the Elder Aññāsi Koṇḍañña, together with eighteen crores of brahmas, was established in the fruit of stream-entry, until then the Blessed One was said to be setting it in motion, because the act of setting in motion was not yet completed. When established, it is called 'set in motion', because from the disappearance of the Dispensation of Kassapa the Perfectly Self-Enlightened One, until the arising of a Buddha, it was set in motion after not having been set in motion for such a long time. Referring to that, it is said, "And when the Wheel of Dhamma was set in motion by the Blessed One, the earth-dwelling deities raised a shout," and so on. There, 'bhummā' means earth-dwelling deities. 'Raised a shout' means giving a shout of approval all at once, they made it known, saying "This by the Blessed One," and so on. 'Radiance' means the radiance that arose through the power of omniscience, originating from mind, dependent on season. Indeed, it then outshone the divine splendor of the deities. "Indeed, Koṇḍañña has understood, good sirs!" The sound of the utterance of this exclamation spread throughout ten thousand world-systems. Indeed, for the Blessed One, at the setting in motion of the Wheel of Dhamma, both at its beginning and at its completion, exceedingly great joy and happiness arose. 18. "The Noble Truths are seen by him" means 'one who has seen the Dhamma'. This method applies to the remaining terms as well. And here, the term 'seeing' (dassana) implies that there is also a seeing other than seeing by knowledge; to exclude that, 'one who has attained the Dhamma' (pattadhammo) is said. And attainment is knowledge. Because other things also exist besides attainment, therefore, for distinction, "one who has known the Dhamma" is said. But this state of having known the Dhamma can be partial; to show the state of knowing without remainder, "one who has penetrated the Dhamma" is said. By this, his full enlightenment of the truths is indicated. For path-knowledge, by way of a single comprehension, accomplishing the function of full understanding, it is said to have fully penetrated the four noble truths without remainder. The sixteen-fold and eight-fold doubts, like a fearful wilderness, have been crossed by him; therefore, he is "one who has crossed doubt." In regard to existence and so on, his "is it so or is it not so" kind of doubt has ceased, is eradicated; therefore, he is "one whose doubt has vanished." "Attained to fearlessness" means, because evil qualities that cause fear have been abandoned, and because he is well-established in opposing virtues like morality, he has attained and realized the state of fearlessness, clarity. Where is this state of attained fearlessness and well-establishedness? It is said: "in the Teacher's Dispensation." Because he has realized it directly by himself, he does not rely on others; he does not proceed here by the faith of another; he has no one else to rely on; therefore, he is "independent of others." "May I obtain" means "May I obtain." This is a word of request. "Come" is a word declaring approval for the requested going forth and higher ordination; therefore, the meaning is: "Come, accept the special going forth and higher ordination as requested." The word "iti" (thus) indicates the conclusion of the words signifying the attainment of that "Come, monk" ordination. For his state of being a monk ended there. Therefore, it is said: "By the Blessed One's words 'Come, monk,' that 'Come, monk' ordination of that venerable one was brought about." "Lead the holy life" means attain the holy life, which is the three higher paths. For what purpose? For the complete ending of suffering. Here too, "he spoke" should be connected. He undertook the many thousands of precepts and disciplines of various kinds, as stated in "nine hundred thousand" and so on (Visuddhimagga 1.20; Paṭisambhidāmagga Aṭṭhakathā 1.1.37). By the practice, being above, being foremost, accomplishment, is ordination. 19. "Nīhārabhatto" means "food brought out." It means food given by the bhikkhus after bringing alms from the village. For the Blessed One, treating those bhikkhus like young boys, from the day of the full moon, he did not enter the village even for alms, but stayed right within the monastery. The commentary on the Discourse on the Turning of the Wheel of Dhamma is finished. The commentary on the Discourse on the Characteristic of Non-self 20. "He addressed" means that after the turning of the Wheel of Dhamma on the full moon day of Āsāḷha, and after Aññāsikoṇḍañña and the other five bhikkhus had gradually become established in the fruit of stream-entry, he addressed them on the fifth day of the fortnight, thinking, "Now I will teach them the Dhamma for the destruction of their defilements." "Anattā" (non-self) means non-self for four reasons: in the sense of not being subject to control, in the sense of being without a master, in the sense of emptiness, and in the sense of denying a self. Among these, "May the arisen form not attain permanence, may that which has attained permanence not decay, may that which has decayed not break up, may it not be afflicted by arising and passing away"—there is no one's mastery here; this is its sense of not being subject to control. The absence of any master is the sense of being without a master. Emptiness from the absence of an indweller, an agent, a feeler, or a director is the sense of emptiness. The absence of the nature of a self as conceived by others is precisely the sense of denying a self. Now, to explain non-self, he said, "And if, bhikkhus, this form..." and so on. Here, "there would be a self" means that there would be a self that is an agent, a feeler, and self-controlled. If that were so, the form's being conducive to affliction would be unsuitable. Although here it seems that "Because, bhikkhus, form is non-self, therefore form is conducive to affliction" expresses the suffering of form by its non-self nature, yet "Because form is conducive to affliction, therefore it is non-self" expresses the absence of a self-essence in form by its evident affliction, and from that, "And it is not obtained in form, 'Let my form be thus, let my form not be thus'" means that in form, no one's the state of not being independent and the state of not being subject to one's will have been shown. The same method applies to feelings and so on. 21. "What do you think, monks?" Why was this begun? Up to this point, only the characteristic of non-self has been taught, not the characteristics of impermanence and suffering. Now, to show these, to combine them, and to show all three characteristics, this has been begun, it should be understood. "Impermanent, venerable sir," means, venerable sir, because it comes into being and then ceases to be, therefore it is impermanent. Because, not existing before, it comes into being through the combination of conditions, arises, and then, by undergoing dissolution, ceases to be, therefore it is not permanent, it is impermanent, meaning it is not lasting. Or, it is impermanent for these reasons: because it has arising and passing away, because it is temporary, because it is of a changing nature, and because it is the opposite of permanence. Here, having arising and passing away means its occurrence through arising and ceasing moment by moment. Being temporary means its momentary existence. Being of a changing nature means its changing aspect. For form, by undergoing changes such as arising, it reaches destruction, which is change. The absence of a permanent nature is the very opposite of permanence. Indeed, phenomena are impermanent, and by their very impermanent nature, they truly deny permanence. "Suffering, venerable sir," means, venerable sir, it is suffering in the sense of oppression. For form is continuously afflicted by arising, aging, and dissolution; its suffering is in the sense of oppression. Or, it is suffering for four reasons: in the sense of torment, in the sense of affliction, in the sense of being the basis of suffering, and in the sense of being the opposite of happiness. Here, torment means vexation and burning in the sense of suffering-of-suffering and so on. From that, its being suffering is due to its unbearable nature. Its being the basis of suffering is due to its being the foundation of the three kinds of suffering and the suffering of cyclic existence. The absence of a happy nature is the very opposite of happiness. "Of a changing nature" means having the nature of change through aging and death. "Is it fitting?" means, is it suitable? "That" means, such form, which is impermanent, suffering, and of a changing nature. "This is mine" is the grasping of craving, due to the sense of 'mine'.