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this skill as described, is emergence because it is a cause of emergence. Thus it is said: “purification is also emergence from this and that concentration.” However, because it is not included in this Pāli passage on emergence, it is said in the Sammohavinodanī: “emergence from the attainment of cessation is called emergence outside the Pāli.” Those who would say that “emergence from cessation into the attainment of fruition” is not in the Pāli, should be refuted by this Pāli passage: “For one emerging from cessation, the sphere of neither perception nor non-perception is a condition by way of immediate condition for the attainment of fruition.” 63. In “And this is his disposition,” it should be understood that it clarifies the knowing of those faculties by which beings, superior and inferior, are of good or bad disposition, and so on, through knowing their disposition and so on. And having done so, the distinct uncommonness of the knowledges of the faculties’ superiority and inferiority, of dispositions, and of latent tendencies, and the distinct power of the knowledges of the faculties’ superiority and inferiority and of diverse inclinations, are established. In “by way of strength,” strength means the desire for sensual pleasures, which is uncommon to others. The unique nature of the taints should be understood, for it is said, “He abandons the latent tendencies when he is strong.” He recollects merely by adverting, because his activity is dependent on his wish. For it is said, “The knowledge of the Buddha, the Fortunate One, is bound to wishing; the knowledge of the Buddha, the Fortunate One, is bound to attention.” Indeed, all knowledge of the Fortunate One, like omniscience, is independent of preparatory work. 64. “Free from defilements”— here, the mind and so on are defilements, or the hindering defilements of the karma that produces them. The kasina-state produced by kasina-work, preparatory work, and jhana, the taming of the mind in fourteen ways, the aspiration for supernormal powers— in all these, because the power of energy is of great help, it is said, “produced by the development of the power of energy.” “Similar to divine”— that which exists in the divine is divine, the purified eye as described. “Like the divine” is divine, the foremost supernormal knowledge. Divine abidings are the four rūpa-jhānas. It shows that it is called divine because it is to be produced and attained by means of them, and because it is caused by them. “Dependent on divine abidings”— it shows that it is divine, dependent on the divine, because it is produced by the fourth rūpa-jhāna as a supporting condition. It is said that etymologists read the word “divu” in the sense of play and so on, “all that should be understood according to grammar.” Indeed, the former three meanings are in the sense of play, the others are shown in the sense of light and movement. “Human sphere”— the human realm. It is not possible to see because of its momentary nature, being present for a moment. It shows that it is said, “when passing away, when being reborn,” in the sense of continuous presence, by “those about to die” and so on. By “endowed with the outflow of delusion” and so on, it shows that the low and exalted states of beings are caused by delusion and so on, and are the result of outflows. “Foundations of the divine eye”— these are the foundations of the divine eye. Therefore it is said "they are accomplished simultaneously by the divine eye." For him, these are indeed his supporting knowledges. "They are undertaken" means "undertakings." "Actions are undertakings for these" means "undertakings of actions." "Various kinds of actions to be undertaken" is the meaning in the first sense. But in the second, "they cause actions to be undertaken" means "undertakings of actions." "Undertakings of actions by wrong view" means "undertakings of actions due to wrong view." And this is an instrumental case in the sense of cause. "That speech" means that speech slandering the Noble Ones. "That mind" means the mind that gives rise to it. "That view" means the wrong grasp by which one disparages the Noble Ones, the wrong adherence. And this is the meaning here: Just as for a bhikkhu endowed with causes, who has established pure morality and concentration, a slow arising of mindfulness leads to quick comprehension, to final knowledge in this very life, or, if there is a remainder, to non-returning. Similarly, whoever slanders the Noble Ones, having not departed from the aforementioned mind and view, and does not appease them by confessing the unseemly act, saying "Venerables, I have spoken against you," he, upon the breaking up of the body, will certainly be in hell. Here, appeasing them with a mind of faith is indeed the abandonment and relinquishment of those speeches and so on. There is nothing more blameworthy than this, because it brings about all misfortune and destroys all welfare and happiness. "Upon the breaking up of the body": here the word 'kāya' is a synonym for 'existence', therefore it says "upon the relinquishing of the clung-to aggregates." "Immediately thereafter": immediately after the relinquishing of the aggregates, which is called death. The word 'para' (next) means the newly arisen aggregates, or it might refer to a state of being that is not the present one, or it might be merely a specification of a limit. Among these, referring to the first, it says "upon the taking of newly arisen aggregates." But in the sense of the last, it says "after passing away." "By the opposite of what was said": by "well-conducted, or beautiful conduct," and so on. "Killing" means destruction. "Reason and unreason" means proper and improper place. Taking 'kamma' (action) as phenomena associated with volitional and non-volitional states, which are paths leading to hell and so on, up to Nibbāna, it says "only the analysis of kamma." Kamma a difference in result, a distinction of kamma-result, a division of kamma-result. It cannot be applied like the eighth and ninth powers, nor can it be transformed like the knowledge of psychic power similar to that, and by this, its similarity to power is also prevented. Or it cannot be applied or transformed like jhana-knowledge and so on. Even though the knowledge of reviewing jhana and so on is here called the sixth power, and its accompanied by initial and sustained thought is stated, nevertheless, since there is no reviewing without jhana and so on, it is stated in this way, by including the knowledge accompanied by jhana and so on within it. Alternatively, to show that the knowledge of omniscience cannot perform all the functions of power like the functions of jhana and so on, it is stated: "It cannot apply by becoming jhana, nor can it transform by becoming psychic power" (Vibh. Mūlaṭī. 831), but it should not be understood that any power is jhana or psychic power. The explanation of the section on the method of investigation is finished. 3. Explanation of the section on the method of reasoning 65. Opposing and obstructing wholesome states cannot even arise, and even if they arise, due to their inability to perform their function properly, they are as if unarisen. Therefore, to show that wholesome states perform their function by preventing their opponents, it is stated: "The mind-sixth… and so on… will be." "While dwelling" means due to dwelling. The same method applies to "while dwelling," thereby showing that it leads to a protected mind and to the exclusive sphere of right resolve, as stated. "As stated" means by not giving an opportunity to wrong resolves, and by having purified thoughts of renunciation and so on. "Exactly as it is" means taking from the impurity of the body and so on. "Fear of falling" means fear of a bad destination. And all this meaning, in phrases like "right resolve will be the sphere of right view," is indeed justified by reasoning, because it is not an inappropriate cause. The explanation of the section on the method of reasoning is finished. 4. Explanation of the section on the method of proximate cause and so on 66. And because for one whose mind is protected from defilements, the three good conducts reach fulfillment, therefore, in "for one whose mind is protected," this protected state of mind, is the proximate cause of the three good conducts, such as good bodily conduct. Thus, the meaning here should be understood. "Attādhīna" means dependent on oneself and others. "Therefore" means because the result is grasped by the taking of the cause. 68. There, the word "iti" (thus) is the word "iti" (thus) in "is protected." 73-4. In the Pali, "the five faculties are comprised in the three aggregates." Here, by the faculties of faith, energy, and mindfulness, the three kinds of morality, such as the Pātimokkha, are taken, because they are to be purified. By these, the aggregate of morality is comprised. By the faculties of concentration and wisdom, the aggregates of concentration and wisdom are taken; this meaning is clear. And similarly for the rest, he says, "in what follows... (etc.)... it is just the method stated." The description of the mode of proximate cause, mode of combination, etc., is finished. Description of the Mixed Mode of Combination Now, because the teaching of the mode of combination is for showing the method of applying the modes in the suttas, and is not merely for showing the nature of the modes, like the teaching of the analysis of modes, therefore, showing the method of applying the mode of combination in other ways, according to the method found in the Peṭakopadesa, he says, "Furthermore," and so on. There, showing that non-greed, non-hatred, greed, and hatred also arise in succession, by way of cause, through the occurrence of wholesome and unwholesome thoughts, due to knowledge and ignorance, he says, "Six phenomena... (etc.)... are the roots." And just as there is precedence by way of cause,