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in the cessation of the fifty and of mind-and-matter in the manner described?" Because this might be asked, "Therefore the Blessed One said," and so on, was stated. The Blessed One, knowing the cessation of the fifty and of mind-and-matter in the manner to be stated, spoke the verse, "That which... and so on... here it ceases," which illuminates the manner of cessation. "By that verse, the cessation I have told you should indeed be believed." Here too, since Ajita would ask, not knowing the cessation of the fifty and mind-and-matter, or being in doubt about it, the analysis of questions, such as "a question revealing the unseen," or "a question confirming the seen," or "a question with many bases due to the many meanings of wisdom and so on, or a question with many bases from the Dhamma," or "a question with the Dhamma as base," should be determined. The analysis of answers, such as "an answer showing its own nature," or "an answer with many bases," or "an answer with the Dhamma as base," should be determined. Thus, having shown separately the questions and answers with the seven bases and so on, and the questions and answers with the Dhamma as base and so on, the analysis of questions and the analysis of answers were divided by the teacher, and understood by us. "When the seven bases and the Dhamma as base are shown together, the questions and answers..." In the Ajjana, the questioning and the analysis of answers are to be understood by us." Thus, having extracted the question based on persons and based on phenomena, because it is to be asked, and dividing the analysis there, he says, "And those conditioned phenomena," and so on. But in the Commentary: "Thus, having shown the question of connection, and having shown separately the questions based on seven persons and based on phenomena below, now to show them together, 'And those conditioned phenomena,' and so on, is begun" (Netti. Attha. 14) It is said. Its meaning is this: Here in the Dispensation, those arahants who are conditioned phenomena, and many diverse persons who are trainees, practicing morality and so on, their conduct and practice, O great one, O skillful one, O Bhagavan, tell me, O venerable one. Thus, Venerable Ajita, asking, said. 15. In that verse, because it is to be said, "How many are asked?" "These," and so on, is said. Because it is to be asked according to the meaning of the words, "These three words are asked," is said. In the verse, "And those... O venerable one," the questions that are asked, those questions are three. Because it is to be asked, "Why, for what reason are there three?" "Why... by the method," and so on, is said. Trainee noble ones and non-trainee noble ones, and abandonment preceded by insight, these are the abandonments preceded by insight of trainees and non-trainees; their method is the method of trainees... and so on; by that method of trainees... and so on. Thus, by this method of questioning, since he said the verse, "And those conditioned phenomena... O venerable one," therefore, it should be seen that there are three questions. By "And those conditioned phenomena," he asks about the arahantship of non-trainees. By "And those trainees, diverse here," he asks about the training of trainees and non-trainees. By "Their conduct, O skillful one, tell me, O venerable one, when asked," he asks about the abandonment by way of substitution, which is the preliminary part of insight for trainees and non-trainees. "A question illuminating the unseen, or a question confirming the seen, or based on persons..." "a question with one basis" or "a question with many bases" and so on, this analysis of questions should be determined. Having extracted the question based on seven qualities, the analysis of questions was explained by the teacher, and understood by us. Because it should be asked, "In that question, which is the verse of answer?" the section "There, the answer" and so on was begun. "There" means in that verse. The verse of answer, "In desires... and so on... should wander," was spoken by the Blessed One. "In desires" means things that are desired, in those desires. The wise should not crave material desires with defiling desire. "Should not be disturbed in mind" means: abandoning defiling thoughts like ill-will and so on, and bodily misconducts and so on, the wise person should be undisturbed in mind, perfectly serene. "Skilled in all phenomena" means: because all phenomena are weighed by impermanence and so on, skilled and expert in the five aggregates, in impermanence and so on. "Mindful" means one who remembers hair and so on, thus mindful. "Monk" means one who sees fear in conditioned phenomena, thus a monk. "Should wander" means: by means of abandoning by suppression of components and abandoning by eradication, one should completely avoid defiling desires and material desires. In the question-verse, the answer-verse was spoken by the Blessed One, who was praised with the word "wise." By that Blessed One, whose unhindered knowledge had reached its peak, his purity was shown. Showing that unhindered knowledge, having first divided it into types like bodily action and so on, he said, "All bodily action of the Blessed One" and so on. There, all bodily action, done knowing with unhindered knowledge, is preceded by knowledge, and accompanied by knowledge. This method applies to the rest as well. "In the past portion" means: the knowledge and vision of the Blessed One, unhindered by ignorance, in the past existence, in the parts like one's own and others' aggregates. "In the future portion" means: in the future existence, in the parts like one's own and others' aggregates. "In the present portion" means: in the present existence, in the parts like one's own and others' aggregates. Because it should be asked, "In which is there obstruction to knowledge and vision?" setting aside the question, "And what" and so on was said, to show the sphere of obstruction. Or else, in the present existence, in the parts like one's own and others' aggregates, there might be knowledge and vision for others too. Accordingly, in the past and future parts too, in which one would there be an obstruction to the knowledge and vision of others, since it is to be asked. Setting aside the question, and defining the scope of obstruction, to show it, "And who?" was said. There, "And who?" means, "Where, at what time, would there be an obstruction to the knowledge and vision of others?" he asked. In impermanence, suffering, and non-self, the ignorance of others, which is non-seeing, exists. This nature, called ignorance and non-seeing, becomes an obstruction to knowledge and vision. Not merely an obstruction to seeing one's own and others' aggregates. By this, the knowledge and vision that proceeds from impermanence in the three characteristics is difficult for others to attain. And it shows the uncommonness of the Blessed One's knowledge and vision compared to others. Indeed, through the Blessed One's elucidation of the three characteristics, those to be trained attain the penetration of the Four Noble Truths. "By what simile is the non-obstruction of the Blessed One's knowledge and vision, and the obstruction of others' knowledge and vision, made clear to us?" Since it is to be said, to make it clear by a simile, "Just as here..." and so on was said. There, here in the world of beings, a man with eyes might see stars in the sky. Just as he would not know by counting, "There are so many." So too, this nature of ignorance and non-seeing becomes an obstruction to the knowledge and vision of others. But because the Blessed One is not like that, the meaning should be understood that his knowledge and vision are unobstructed by any ignorance or non-seeing. "Why should we believe in the unobstructed nature of the Blessed One's knowledge and vision?" Since it is to be asked, "Indeed, the Buddhas, the Blessed Ones, have unobstructed knowledge and vision," was said. "The unobstructed knowledge of the Blessed One, of the wise one... (etc.), was shown by the teacher, divided into categories like bodily actions, etc." And it was known by us. Afterwards, "How should the training and non-training paths, asked about by the word 'conduct' in the verse, be understood?" Since it is to be said, the training and non-training paths to show that, ‘‘there, by the trainee’’ and so on was said. There, there means in that explanation. By the trainee, by the person who is training, in the defiling phenomena such as sense objects, greed, the mind should be protected; in the objects of vexation, the mind should be protected from hatred. Since it should be asked, ‘‘Among these greed and hatred, which one did the Blessed One prevent, and which word did he say in the verse of explanation?’’ ‘‘There, whatever craving’’ and so on was said. There, there means among greed and hatred. Craving means greedy craving. Delusion means delusion associated with greed and ignorance. Longing means greedy longing. Fondness means craving-fondness, not loving-kindness-fondness. Playing means greedy playing. These are indeed synonyms for greed. Preventing that craving and so on, which is called greed, the Blessed One said, ‘‘one should not crave for sensual pleasures,’’ in various ways. The connection is: Preventing hatred, which is the vexation and obstruction, the Blessed One said, ‘‘one should be undisturbed in mind,’’ in various ways. It was said that the Blessed One, preventing greed and hatred in various ways, spoke two terms. Since it should be said, ‘‘by what meaning should that be believed?’’ ‘‘For indeed, the trainee’’ and so on was said. The trainee who craves for defiling things produces unarisen defilements dominated by greed, and makes arisen defilements flourish and increase. The trainee who is disturbed by vexatious things produces unarisen defilements dominated by hatred, and makes arisen defilements flourish and increase. Thus, by this meaning of prevention,