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it says, "But of wholesome and unwholesome states," and so on. "The Dhamma-paṭisambhidā there is direct" indicates that the Attha-paṭisambhidā there is indirect. Similarly, "of results and functional states," and so on, is an illustration of the intended meaning with dissimilar examples. By both, it clarifies that the statement "Attha-paṭisambhidā does not have the path as its object" (Vibh. 749) is in accordance with the Suttanta method, as the direct meaning is intended there. "Any knowledge," and so on, supports the Pāḷi passage "Three paṭisambhidās," and so on. "Paṭibhāna" is the elucidation, the illumination, of the intended meaning. Therefore, it says, "because it reveals what is knowable." Thus, it should be understood that by clarifying the strength of the Pāḷi passage "Three paṭisambhidās," the other passage has been interpreted. "Nippariyāya" means without circumlocution, proceeding directly in its own nature. "Nippariyāya... proceeding" means that the Attha-paṭisambhidā is knowledge with an absolutely definite object, and the Paṭibhāna-paṭisambhidā is knowledge with knowledge as its object, taken in the teaching. That very thing, the utterance of another. Its continuation is the Nirutti-paṭisambhidā, making the present sound its object, hearing the sound, "This is a natural expression, this is not a natural expression." is to be understood by the initial statement, "they know 'it is not mine'." The description of the questioner is finished. The description of the analysis of discrimination is finished. 16. The Analysis of Knowledge 1. The Description of the Single Matrix, etc. 751. The meaning of "space" is to be understood as the condition of support for the conjoined, and the place of occurrence for the object. By "not a cause," etc., the word "etc." includes all knowledge-objects of one kind, such as "causeless." "One is not a cause" means that the five consciousnesses are said to be causeless due to their causelessness. For they are of one kind by being entirely causeless. "And others" refers to the causeless, etc. "Endowed with an unperverted commonality" means endowed with a true commonality, such as causelessness. "Object of knowledge" means the object of knowledge, such as the five consciousnesses mentioned. "Elucidation of the object" means the wisdom that elucidates and reveals the knowledge-object, such as the five consciousnesses, with the aforementioned distinctions. Of the concluding pair: this refers to the pair, "wisdom that generates meaning, wisdom whose meaning is generated." The pair-matrix is the pair-matrix stated in the Dhammasaṅgaṇī, so it says, "without relying on the pair-matrix." The triple matrix, such as "wisdom born of thought," is stated without relying on the triple matrix, so it says, "this should also be understood in 'thus, suitable for triples'." Although the word "jāpa" occurs in the sense of clear speech and mental activity, it should also be understood in the sense of 'generating,' and so it says, "because the root words have many meanings," etc. Wholesome wisdom is called "wisdom that generates meaning" because it generates meaning, which is the result; active wisdom is called "wisdom that generates meaning" because it generates meaning, which is the fruit to be produced by oneself, such as preparation, and so it says, "wisdom that generates meaning, which is in the nature of a cause." Resultant wisdom and active wisdom generate meaning, i.e., produce the respective resultant meaning, etc., by way of co-nascent and other conditions, and so it says, "that whose meaning is generated, i.e., produced, is 'jāpitatthā'." Even though co-nascent things are conditions, resultant and active wisdom do not obtain the designation of "cause" in an unqualified sense like wholesome wisdom does for results, and so it says, "similar to causal wisdom." Wisdom, in the sense of elucidation, is like an object. It is said that it makes manifest even when not conjoined, being the manifestation of results. Because it is made clear by means of light, radiance, and illumination. 10. Explanation of the Decad Matrix 760. Knowledge: "Dependent on birth is aging-and-death." Knowledge: "When there is no birth, there is no aging-and-death." Knowledge: "Even in the past, dependent on birth is aging-and-death." Knowledge: "When there was no birth, there was no aging-and-death." Knowledge: "Even in the future, dependent on birth is aging-and-death." Knowledge: "When there will be no birth, there will be no aging-and-death." And that knowledge of the stability of phenomena, that too is knowledge of what is subject to decay, subject to vanishing, subject to dispassion, subject to cessation. "Dependent on existence... (etc.) ...dependent on ignorance are volitional formations... (etc.) ...subject to cessation" (Saṃ. Ni. 2.34) Thus come seventy-seven knowledges. "Knowledge of aging-and-death, knowledge of the origin of aging-and-death, knowledge of the cessation of aging-and-death, knowledge of the path leading to the cessation of aging-and-death. Knowledge of birth... (etc.) ...knowledge of volitional formations... (etc.) ...knowledge of the path" (Saṃ. Ni. 2.33) Thus come forty-four knowledges. The seventy-three knowledges, beginning with knowledge born of hearing and ending with unobstructed knowledge, are found in the Paṭisambhidāmagga (Paṭi. Ma. Mātikā 1.1 onwards). Therefore it is said: "But the seventy-three... (etc.) ...not in the Saṃyutta." Or this "in the Saṃyutta" should be connected with "seventy-seven knowledges," not with "seventy-three." Elsewhere, in the Nikkhepakaṇḍa and so on. Just as wrong knowledge and so on, due to lack of right penetration, is unsteady with respect to its object, like a stake driven into a heap of chaff, knowledge that understands things as they are is not like that. Therefore it is said: "due to penetration of reality, it is itself unshakable." Strengthening is support; applying this to a person, it is said: "and makes the person... (etc.)" Or, the meaning of unshakable should be understood in relation to dissimilar phenomena, and the meaning of support in relation to similar phenomena. "Going towards" is the meaning of the word "approaching." And here, approaching is indeed the recognition of omniscience. It is said: "by way of acknowledging". And in "eight assemblies approach", here too, it should be understood that omniscience is by way of acknowledging. The connection is: "endowed with unshakable knowledge shown in the eight assemblies". "The arising of the fruit's attainment" means the arising of the attainment of suitable dwelling, right self-direction, and so on, which are the fruits of the causes of attainment, such as association with good people. The word "and so on" includes the remaining suttas. There, in association with good people, and so on. Why is it not stated here that the knowledge of teaching, like the knowledge of penetration, arises up to the path of arahantship, even though the purpose is the same? Addressing this question, it says: "because of the completion of penetration", and so on. "Because of the completion of penetration" means because penetration is finished. "By that" means by the knowledge of the path of arahantship, which is the completion of penetration. For by its attainment, the Blessed One, having attained all the qualities of omniscience, with infinite insight, was able to teach the Dhamma with incomparable Buddha-play. "Even though it is attained" indicates that the knowledge of teaching cannot in any way be in accordance with the penetration that is difficult to attain, and thereby shows that the purpose here is achieved merely by penetration. Therefore, it says: "of the knowledge of teaching", and so on. "Qualities leading to decline" or the cause of the state of leading to decline. "Qualities like perception accompanied by sensual desire" means perception, attention, and so on, whose object is sensual pleasures. "Previous mental formations and so on" means the mental formations, preparations, and so on, that occurred before entering into attainment, as in "when the moon or sun reaches such a point, I will attain". "By grasping the absence of that" means by grasping the absence of defilement-obscuration. "Existence" means being. "By its opposite" means by wrong view, such as "there is no giving". "Absence of occurrence" means non-occurrence, or non-existence. "Above" means immediately above this description of the sequence of powers. "Showing the absence of result-obscuration and so on" The word "and so on" includes showing the absence of kamma-obscuration. "The other" means showing the non-occurrence of attainment. "Elements accompanied by that" means accompanied by greed and so on. of these natures. And their difference should be understood as a difference in state, etc., achieved through a specific cause. "Of the causes of conduct" means of the phenomena that are the causes of conduct such as greed. 1. Explanation of the Section on the Ones 761. This distinction means that even though both methods are similar in showing their causelessness, etc., one denies their causelessness, etc., while the other is not included in another group; this is the difference. "In one existence" means in one becoming, delimited by taking and laying down. "Its inclusion therein" means its inclusion in a destiny. "There, there" means in the deaths and existences of those respective destinies. 762. "Thus" means by having other doors and objects. "The distinctiveness of milk, etc." means just as milk becomes distinct by becoming curds, and curds by becoming buttermilk, so too, the five consciousnesses do not attain a nature other than their causelessness, etc.; this is the meaning. 763. "Even in greatness" means even in multitude. For this word "great" is a term indicating multitude, as in "great multitude," etc., because the aggregate of forms is intended. Otherwise, what is the greatness