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and the remaining unwholesome states and the three wholesome roots with taints and the remaining wholesome states with taints is the fifth way. Yes, it is defined. Nevertheless, this is only in the Abhidhamma division, not in any other. And that method is not found in the exposition of the Noble Truths. Thus, there it only says: “The four truths.” It does not say: “The four Noble Truths,” as in the questions asked in the Suttanta division. Therefore, the Suttanta division is the authority, and there craving is mentioned. As it says: “Therein, what is the Noble Truth of the origin of suffering? That craving which leads to re-becoming… …namely, craving for sensual pleasures,” and so on. Because it is said in the way: “What is impermanent, that is suffering,” therein, Even higher is the measure. Because of the saying, “Entering and abiding in the first jhāna, with the earth kasina,” the jhānas are called “kasinas.” Some say, “It is said with reference to the learning sign and the counterpart sign,” but that is not good. Because of the saying, “Even the thirty-two parts of the body, having dismissed their designation, should have mindfulness established on them as repulsive,” the forms and so forth, which are objects of mindfulness, should also be understood. These seven good qualities: faith, shame, dread, much learning, energy, established mindfulness, and clear comprehension, are called the seven good qualities. By nature: from suffering. Does not waver: with reference to the devas. To be known: that which should be known. To be seen: that which should be seen. Or else, “I do not say that I will know the end of the world by going.” This is the meaning. The world: the world of aggregates. Not to be reached by going: not to be reached by bodily going, or by going to a bad destination. It is said that only by reaching the end of the world through the Ariyan going is there release from suffering. One who has calmed: one whose defilements are calmed. Dependent on nutriment: dependent on conditions. Whatever are dependent on conditions, all of them, in the sense of decaying and falling apart, are one world—this is the intention. For formations, being dependent on their respective conditions, are entangled beings, called beings. They move about, they wander about. Direction: a plural of usage. They shine, they gleam. Who are they? They are the moon and the sun, shining and luminous. The eight worldly conditions are indeed formations. Because of the saying, “around Sineru,” they say that Yugandhara and others stand in a circular shape, encircling Sineru. This world-system is exceedingly high, encircling. They say, “The letter ‘ma’ is a word-joining particle.” Otherwise, because he knew the world of formations in terms of distinctions like characteristics, the world of beings in terms of distinctions like latent tendencies, and the world of space in terms of the measure of world-systems and so forth, in all ways, he is the Knower of the World. The knowledge and vision of liberation is of the sense-sphere, limited, mundane. How does it pervade the entire world with that? Because of its incomparable power, like omniscience. For that, in its own sphere, is the Buddha’s omniscience. It has knowledge as its course, and its occurrence is very swift, arising immediately after two bhavaṅga-cittas. No one's mind arises so swiftly, except for Venerable Sāriputta; for him, they say, this mind-turn is after fifteen bhavaṅgas. And nāgas with flames and smoke as crests, they say, are in the island of Sri Lanka. A word that illuminates the meaning is an atthapada. A word that illuminates a single meaning; all this is a sentence, is the meaning. The eight directions are the eight liberations, or attainments. "Satthavāha" is shortened to "sattha," just as "pisitāsa" is shortened to "pisāca." In water I was a frog, not a frog on land; only water was my range. For me, who was listening to your Dhamma, with my head held down by a stick, is the rest of the passage. Or the genitive case is used in the sense of disrespect. Having smiled, thinking, "Even with this much, such psychic power will exist." Here, liberation means the path. The knowledge immediately following that is called fruition-knowledge. At that moment, one is called a Buddha. "For the Buddhahood of all" is in the agentive sense. "He awakens" is in the agentive sense. A word that illuminates the meaning of "best" is called "seṭṭha," likewise "uttama." "Sacchikāpaññatti" means a designation that has arisen by itself by way of realizing all phenomena, or a designation known and realized by oneself. The Fortunate One is a partaker of robes, alms-food, and so on. He resorted to remote forest groves and secluded dwellings. He is a partaker of the taste of meaning, Dhamma, and liberation. He broke the host of defilements like lust. One whose self is developed, one whose body is developed. He has reached Nibbāna, the end of existence, by attaining the path; therefore, he is "bhavantago." "Monks, abandon one thing: greed," and so on, by this method (Itivuttaka 1), he speaks, taking up those that come in the order of one, etc. The perversions of "permanent," etc., regarding impermanent, suffering, non-self, and unattractive things, by way of defilements like craving, wrong views, and misconduct. Or, monks, craving arises in a monk, arising on account of robes, or on account of alms-food, dwellings, or this or that existence (Aṅguttara Nikāya 4.9). Mental barrenness: doubts in the Teacher, in the Dhamma, in the Saṅgha, in the training, or being angry with fellow practitioners. There are five mentioned. One is not free from lust for sensual pleasures… having eaten as much as one desires, filling the belly, and having made a vow to a certain divine realm, one practices the holy life. These are the five bonds mentioned. The roots of disputes are: anger, resentment, denigration, domineering, envy, avarice, deceit, treachery, obstinacy, rivalry, adherence to one's own views, stubbornness, and difficulty in letting go. However, in the Vibhaṅga, it is stated: anger, denigration, envy, treachery, evil desires, and adherence to one's own views. From craving comes seeking, from seeking comes gain, from gain comes decision. Thus, lustful desire, attachment, possession, avarice, guarding, and disputes arising from guarding, taking up sticks and weapons… unwholesome states arise. There are six cravings: for forms, sounds, smells, tastes, tangibles, and mental objects. These become eighteen through the craving for sensual pleasures, existence, and non-existence. These same become eighteen with reference to the internal, and eighteen with reference to the external, making thirty-six. These thirty-six in the past, thirty-six in the future, and thirty-six in the present, thus making one hundred and eight modes of craving. Māra is that which kills. Negligence is called Māra, as it is said, "negligence is the path to death." Or, defilements are called "Māra" because they destroy right livelihood. Or, the aggregates are Māra, being likened to a murderer. Formations are Māra because they bring about birth and suffering. And because old age and so forth arise for one who is born, they are Māra. Death is Māra because it kills the life confined to one existence. Aṇimatā means becoming invisible like an atom. Laghimatā means swift movement with the body or mind. Mahimatā means touching the moon, sun, and other beings. Patti means reaching any desired place. Pakāsanatā, or Pākamma, means achieving one's purpose for gain. Īsattaṃ means self-mastery. Vasittaṃ means not being subject to others. Yatthakāmāvas means mastery over whatever one desires. "Ayita" means where one wishes, what one wishes, as much as one wishes, there and then, the accomplishment of that purpose. Or, by the meaning of oppression, conditionedness, torment, and change, in the beginning of "The Noble Truth of Suffering," this is an explanation of meaning preceded by a question: "Are there other meanings of suffering, such as form-craving, etc.? If so, why are only four mentioned?" Because they become manifest through the seeing of other truths. Also, by the method beginning with "What is knowledge of suffering? The wisdom that arises concerning suffering" (Vibh. 794), knowledge of the truths is stated as having each truth as its object. Also, by the method beginning with "Monks, whoever sees suffering, he also sees the origin of suffering" (SN 5.1100), it is stated as accomplishing the task in the remaining truths by taking one truth as the object. There, when one makes each truth an object, then by seeing the origin, even for suffering, which by nature has the characteristic of oppression, since it is conditioned, accumulated by the origin with the characteristic of accumulation, therefore, its conditioned nature becomes manifest. But since the path removes the torment of defilements and is very cool, therefore, by seeing the path, its tormenting nature becomes manifest, just as the unloveliness of a beautiful woman becomes manifest by Nanda seeing the celestial nymphs. But by seeing cessation, which is of an unchangeable nature, there is no need to say that its changeable nature becomes manifest. And for the origin, which by nature has the characteristic of accumulation, by seeing suffering, its causal nature becomes manifest, just as the causal nature of food for disease becomes manifest by seeing a disease arisen from unwholesome food. By seeing cessation, which is disjunction, the nature of conjunction. And by seeing the path, which is egress, the nature of impediment. Similarly, for cessation, which is escape, by seeing the origin, which is non-seclusion, the nature of seclusion becomes manifest. By seeing the path, the unconditioned nature. For by this, the path has not been seen before in beginningless samsara, and even it is conditioned because it is dependent on causes,