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it is said, "even the state of being a bond," and so on. Therefore, it is said: "Oh, monks, the bond of Māra is indeed very subtle." 107. Although volition is common to wholesome and unwholesome, here unwholesome volitional formation is intended. Showing the meaning in terms of that, it is said: "intends by way of unwholesome volition." Intention is the binding together, meaning the occurrence of the mind's activity. Since volition, when it gives rise to communication, then, like double effort and other efforts, it produces a manifest application, therefore it is called "pakappeti" (plans). Here, "pakappanaṃ" (planning) is intended as the planning of manifest application. Therefore it is said: "he plans that very thing." The meaning of condition here is said to be the meaning of object, "it becomes a condition for occurrence." 108. Just as the momentum obtained by the arising of waves in the ocean of water is called "wave-like," so too the momentum obtained by the manifestation of forms in the ocean of the eye is called " "is called a simile." The same method applies to the rest. "Āviñchanato" means "from pulling," and here, pulling should be understood as the cause of the continuity's inclination towards it. The rising (of defilements) is the moistening of defilements, the cause of their oozing, and the wave-like nature of defilements should be understood as bringing harm to beings through their swirling. By not allowing one who has fallen to rise due to the repeated arising of impulses, and by destroying the essence of good qualities, the wave-like nature of anger, resentment, etc., should be understood. "He delights facing it" means he accepts and enjoys the happiness and joy that are its object. "He speaks to it" means he speaks having become engrossed by way of craving's obsession. To show his obsession, "Oh, happiness!" and so on, is said. Regarding "Ajjhosāna" (devouring/clinging), which is craving in the form of strong attachment, entering into the object of craving and making it one's own, it is said: "He remains devouring" means having swallowed and completely finished it. 109. With "Why?" and so on, he states the poor counteraction to the suffering of torment, saying "by whatever means." "By whatever means" means by whatever kind of wrong obsession, being the devouring of sensual pleasures or the devouring of views. Householders and renunciants, having done such a thing, consider it their own growth. But it is indeed a decline, because that kind of growth is not a means to growth, and it is a means to decline. "Even so" means even though they encounter frustration of desires here and there. Because those outside of this, not knowing the complete escape from existence, perceive some existence that is of slight defilement, long-lived, and full of happiness, as "Nibbāna" precisely because of that slight defilement and so on, therefore they speak of liberation from existence through existence. Craving accompanied by the view of existence is called "craving for existence" by the elision of the latter part of the former word, as he says, "as in 'craving for existence' and so on." "Where" means in which existence. "From that very thing" means from delight in existence itself. For the desire-passion of beings for one another is strong. "Without remainder" means completely, leaving nothing behind. "He goes with the current" means he goes in conformity with the stream of transmigration. Its opposite... It proceeds by means of dispassion, insight, and so on, by way of the root, thus it is “going against the stream.” It means that it is of a stable nature, endowed with unshakable faith and so on. 110. In phrases like “is obtained, is dug up,” the prefix is merely an augmentation of the word, so it says “by birth means births.” Or, it is “dark” due to being endowed with dark qualities. In the first stage of life and in the middle stage of life, having been associated with evil, one is born into dark qualities, and afterwards also produces evil; this is the meaning. Or, “bright” here is to be understood in the opposite sense of what has been stated. 111. “In the former” means in the former word. The locative case is used for the sphere because the offering is established there. In the second, it is the basis, for that basis is Nibbāna. Or, it is an indication of the equal weight of those worthy of receiving offerings for the purpose of seeing distinguished Dhamma in the duties of householders and monastics. Or, “by whatever object” means by the object of craving, such as the cessation of form and the formless. In “by the object of confused views and so on,” the word “and so on” includes objects of wrong attachment such as beauty and happiness. Or, just as the division of the Sutta pertaining to defilement is made according to craving, wrong view, and misconduct, so too the division of the Sutta pertaining to purification, and so on, is made according to calm and insight and good conduct, to show this, it is said in the Pāli “craving… and so on… should be explained.” This, proceeding thus: just as a person is foolish by way of ill-conceived thoughts and so on, so this Sutta, called “pertaining to defilement,” which proceeds by way of the cultivation of his ill-conceived thoughts and so on, was previously stated by the division of defiling qualities, and is now stated by collecting them generally. The meaning in “this Sutta pertaining to latent tendencies” should also be understood in this manner. “From the places of defilements” means from the places where defilements arise. “By the states of defilements” means by the specific modes of the arising of defilements. “Is bound by sensual lust and so on” means by sensual lust and so on, due to the result of kamma and so on. Even if they occur at a later time, one is said to be bound, because sensual lust and so on are called “fetters.” “Clings” means firmly grasps and maintains. The rest is as stated. is described as dependent and manifest. 112.By way of example means by way of illustration, by way of showing a part, this is the meaning. For the entire teaching of the Pāli canon is encompassed by the sixteen sections of the Paṭṭhāna. Just as the taking of those sixteen sections, which are parts of it, is merely an example, what then need be said about the taking of a part of those sixteen as an example? Therefore it is said, "by way of showing a part, this is the meaning." Why, in this Pāli, is only a part of the Paṭṭhāna cited as an example, and not the rest? For the purpose of guidance and illustration. By this method, the rest of the Paṭṭhāna's nature should also be understood. There, "Even if one speaks little of the Dhamma...pe... he is a partaker of recluseship" (Dhp. 20) — this is both the part leading to the accumulation of good dispositions and the part of the Asekha. For here, "Even if one speaks little of the Dhamma" is the part leading to the accumulation of good dispositions, and "he is a partaker of recluseship" is the part of the Asekha. Similarly, the Maghadeva Sutta. For there, "Formerly, Ananda, in this very Mithila, there was a king named Maghadeva, righteous, a righteous king, established in Dhamma, a great righteous king, who practiced Dhamma among brahmins and householders, in towns and in the countryside, and observed the Uposatha on the fourteenth, fifteenth, and eighth days of the fortnight" (MN 2.308) — this is the part leading to the accumulation of good dispositions. "Now, Ananda, this excellent practice has been brought forth by me, leading entirely to disenchantment, dispassion, cessation, tranquility, direct knowledge, full enlightenment, and Nibbāna" (MN 3.189) — this is the part of the Asekha. "When the wise one dispels heedlessness with heedfulness" (Dhp. 28) — this is the part leading to penetration. "Having ascended the palace of wisdom...pe... he surveys" (Dhp. 28) — this is the part of the Asekha, meaning it is both the part leading to penetration and the part of the Asekha. Similarly, the Sutta "These three faculties, monks" (SN 5.493). There, "These three faculties, monks. Which three? The faculty of not yet knowing..." The faculty of knowing what is known, the faculty of final knowledge— this is the part leading to penetration. The faculty of one who has known— this is the part of the perfected one. The Raṭṭhapāla Sutta (MN 2.293 onwards) contains parts of defilement, parts of purification, and parts of the perfected one. For there, "The world is lacking, unsatisfied, a slave to craving" and so on (MN 2.306) describes defilement. "One who is withdrawn" and so on (MN 2.299) describes the states of the perfected one. The rest describes the states of purification. And those who delight in the Dhamma proclaimed by the Noble Ones, they are unsurpassed in speech, mind, and action; They are established in peace, gentleness, and concentration, they have found the essence of learning and wisdom. (Sn 332) This contains parts of purification, parts of penetration, and parts of the perfected one. For here, "those who delight in the Dhamma proclaimed by the Noble Ones" is purification. "Unsurpassed... established" is penetration. "They have found the essence of learning and wisdom" describes the states of the perfected one. Similarly, the verse: "Faithful, learned, seeing the path" (Sn 373). For there, "Faithful, learned" is purification. "Seeing the path, wise, not siding with factions among those who have gone to factions, having removed greed, hatred, and aversion" is penetration. "He would wander rightly in the world" describes the states of the perfected one. The restraint of all defilements, in terms of dangers and so on, should be understood as containing all parts. For there, states of defilement, states of worldly good conduct, states of trainees, and states of perfected ones are distinguished. However, what is not part of any category should be understood as the repeating phrases