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are designated by the word "result," in terms like "name-and-form," the fivefold result, which includes form, is called "the cycle of results" due to the predominance of the immaterial and its abundance. This means a cycle where results are predominant, or a cycle abundant in results. Kamma-born Here, the word 'āyo' should be understood as 'result'. By 'through birth, aging, and death' means that there is no birth, aging, and death separate from ultimate realities; so by 'through their designation' means 'through their mention', 'by means of them'. 'Are revealed' or 'are manifested' are 'ākārā' (modes), which are of the nature of ignorance and so on. Thus, it means 'from the mode of cause'. One connection is the connection of cause and effect, which is the cause of uninterrupted continuity. The second is the connection of effect and cause. The third is the connection of cause and effect. This should be understood. Having thus shown the mode of the Dhamma-stability knowledge's occurrence in various ways regarding ignorance and so on, now, to show that the Blessed One penetrated dependent origination in all these mentioned and unmentioned modes, and that this knowledge is the reason for the term 'Dhamma-stability knowledge' according to the Paṭisambhidā Pāḷi, the concluding statement 'Thus the Blessed One' and so on, is said. Therein, 'thus' refers to the aforementioned manner. Therefore, it says 'in four summaries' and so on. 'In all modes' means that here, in the realm of sensual desire, ignorance is a condition for formations in the realm of sensual desire, and so on. He penetrates in all modes, both those mentioned here and those found in the Dependent Origination Analysis (Vibh. 225 ff.) and so on. 'That' refers to the knowledge by which the Blessed One knows thus. 'By knowing' means 'by understanding'. 'By fully knowing' means 'by penetrating'. Now, to show the usefulness of this Dhamma-stability knowledge, which has been extensively presented with its various modes of grasping conditions, in the destruction of the spokes (of the wheel of existence), 'By this Dhamma-stability knowledge' and so on, is said. Therein, the connection is: 'By the Dhamma-stability knowledge, he slew the spokes.' How? It says 'those phenomena' and so on. The explanation is: Having truly known those phenomena, such as ignorance and so on, by that Dhamma-stability knowledge, which is the weapon of great diamond-like knowledge, and being disgusted by that powerful weapon of insight, and being dispassionate by the weapon of the noble path, and being liberated, he slew the spokes. Indeed, the knowledge of the noble path is also called 'Dhamma-stability knowledge' due to its function, due to its understanding of the truth of origination and so on. I honor each aggregate of Dhamma with each mode of abiding. A worship performed by taking a heap (of aggregates) or a dwelling place, because it proceeds with affection for the Blessed One, and because it is adorned with stupas and images containing relics, is indeed a worship of the Blessed One, thus it is said, "directed to the Blessed One," and so on. In "Kilesārīna so munī" (That sage who is an enemy of defilements), the elision of "na" is suppressed; the meaning is "who has slain the defilements." In "Paccayādīna cārahoti" (and who is worthy of requisites, etc.), the suppression of elision should also be understood. In "Sammāsambuddho" (Perfectly Self-Enlightened One), the prefix "saṃ-" is used in the sense of "by oneself," thus it is said "sāmaṃ" (by oneself), meaning "without another's guidance." "Of all phenomena" (sabbadhammānaṃ) is established because no specific domain is taken as an object. For if there were no specification of a part, the non-partness of what is to be taken is understood, just as "one who is initiated does not give." And having done so, the establishment of the word "Buddha" as an agent, without regard to specific meanings, should be understood, because there is no desire for a passive voice. For only this much is obtained from the word here: "Sammā sāmaṃ buddhattā sammāsambuddho" (Perfectly Self-Enlightened because he is perfectly self-enlightened). "Of all phenomena," however, is said by taking what is obtained from the meaning, for the act of awakening is not appropriate without an object. "To be fully known" (abhiññeyyaṃ) refers to the four noble truths, which are to be known by a superior worldly and supramundane knowledge in terms of characteristics, impermanence, etc. "To be fully understood" (pariññeyyaṃ) refers to the noble truth of suffering, which is to be known by delimiting it in terms of impermanence, etc. "To be abandoned" (pahātabbaṃ) is the truth of the origin (of suffering). "To be realized" (sacchikātabbaṃ) is the truth of cessation. The use of the plural here is made with reference to the difference that is established by implication, such as with and without remainder. In the verse "To be fully known," by the mere taking of the causal phenomena of the truths of origin and path, which are to be abandoned and developed, the truths of suffering and cessation, which are their results, are also established. And "to be fully understood and fully understood," and "to be realized and realized," are also included here, thus it should be understood. Therefore, he said, "Therefore, I am the Buddha." Because all four truths have been awakened by me, therefore I am the Buddha of all that is knowable, meaning, "I have fully known." Because craving, by its nature of proceeding with various desires for objects, is the main cause of the variety of suffering, he said, "root." "on account of being without cause." Of both: of the eye and its arising. Non-occurrence: means a sign of non-occurrence, not merely non-existence. Since it is without state, all its many varieties, such as being with conditions, are included. Knowing cessation: means the penetration of cessation by way of direct realization. Even by extracting each word: means by specifying each part, such as "eye," "arising of the eye," and so on, not merely in general terms like "truth of suffering." And to show that craving, being included in the suffering of formations and thus to be fully understood, is the truth of suffering, "six bodies of craving" is said. However, the craving that arose in a previous existence, which is the root cause and producer of the existence in which it arises, should be understood as the truth of origin. Kasinas: means jhānas with kasina objects. Thirty-two aspects: means hairs and so on, and the jhānas with those as objects. Nine existences: means the three sense-sphere existences, the three conscious existences, and the three one-constituent existences, making nine existences. Four jhānas: means the four jhānas are stated generally, without regard to specific objects. The inclusion of resultant and functional states should also be seen everywhere as appropriate. Here, craving should be understood as the producer, being the strong support for wholesome states; for functional states, however, craving is the cause of that existence. In "in direct order," here ignorance is the truth of suffering; the craving of a previous existence that produced it, and the taints, should be connected as the truth of origin. However, in formations and so on, ignorance and the like should be connected as the truth of origin. Therefore: means for that reason. Knowledge: means that which makes its own object known, is knowledge. Being accomplished: means being endowed, or being complete. Therein: means in the Ambaṭṭha Sutta. Regarding mind-made power, here, because it is said "here a monk creates another body from this body" (Dī. Ni. 1.236), mind-made power is that which proceeds by way of creating another body by means of the mind of the jhāna within the body; in essence, it is wisdom associated with jhāna. The seven good qualities are faith, h Shame, dread of wrong, much learning, energy, mindfulness, and wisdom. They go to the deathless, they point to the deathless, Nibbāna itself, as it should be seen by those seeking to cross over suffering. And by this, it shows that the path of good conduct, which is the Noble Path comprising the three trainings, is to be desired without doubt by those seeking Nibbāna. Now, to show the uniqueness of this accomplishment of knowledge and conduct from disciples and others, it is said there, "accomplishment of knowledge," and so on. There, omniscience is achieved by the knowledge of the destruction of the taints, and great compassion is achieved by the attainment of great compassion, which is included in the jhānas that are the states of conduct. Thus it is said, "knowledge... and so on... great compassion." "Yathā tanti" (as it is said) here, "tanti" is merely a particle. The meaning is: just as any other Buddha, accomplished in knowledge and conduct, enjoins, so too does this one. "Tena" (by that) means by the avoidance of what is unbeneficial and the engagement in what is beneficial. "Attantapādayo" (self-tormentors) by the word "ādi" (and so on), those who torment others and those who torment both are included. "Asajjamāno bhavesu apaccāgacchanto" (not clinging to existences, not returning) means not returning again, because what has been abandoned does not arise again. "Tatrāti" (therein) this is the locative case to be established in speaking appropriate words. "Abhūtaṃ" (unreal) means that which is not true. "Atacchaṃ" (false) is a synonym for that. "Anatthasaṃhitaṃ" (not connected with benefit) means that which is associated with the fault of slander and so on. "Sammāgadattāti" (well-spoken) because of beautiful speech. "Gadanaṃ gado" (speaking is gado), the meaning is "kathaṃ" (speaking). "Sundaro gado vacanamassāti" (his speech is beautiful speech), instead of saying "sugado," by the rule of etymology, the letter "da" is changed to "ta," and thus "sugato" (well-spoken) is said.