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and the destruction of hatred and so on are the destruction of lust and so on, they would become mutually distinct and separate. Then there would indeed be multiple Nibbānas. And there is no mutual distinction for that which is without inherent nature. And Nibbāna would have an inherent nature. Nine rooted in craving: "Dependent on craving, seeking" (Dīgha Nikāya...). (As in AN 2.103; 3.359; AN 9.23; Vibh. 963) and others, in these, the search and so on, and the defilements that cause search and so on, should be understood. One and a half thousand defilements are mentioned in the Nidānakathā. "It should be made gross" means that Nibbāna, being extremely subtle, would incur the fault of being gross, so it should be made known, or it should be refuted. "Object" means the appropriated tangible object of sexual intercourse. Why is the attainment of Nibbāna even by animals mentioned? Isn't it that for one who holds "Nibbāna is the complete non-occurrence of defilements," the destruction of defilements, or their non-occurrence for some time, is not Nibbāna? No, because of the commonality of non-existence. For complete non-occurrence and non-occurrence for some time are indeed non-existence, so there is no difference. Or, for one who speaks of a difference, it would lead to non-existence. Because it can be attained even by animals, it is gross, like a visible ornament, even for them. But one cannot wear it merely in the ear; or, being grosser than an ornament, one cannot wear it, as if mocking, he refutes. Thinking that by making Nibbāna the object, the attainment of the destruction of defilements occurs at the moment of lineage-change, he says, "You, while defilements are not yet destroyed," and so on. But it cannot be said that the destruction of defilements does not occur merely by making it an object. For the mind apprehends all past, future, and so on, not just what is already produced. So, even the lineage-changer, regarding the non-occurrence of defilements that should be brought about by the path, will arise apprehending that? No, because there is no knowledge of unreached Nibbāna as an object of Nibbāna. For Nibbāna is not like other phenomena; it is too profound to be apprehended by one who has not reached it. Therefore, that lineage-changer must be endowed with a profound nature that transcends the three temporal states, or, for one who desires merely the destruction of defilements, with the destruction of defilements already produced before the lineage-changer. Therefore, he says, "You declare Nibbāna as the destruction of defilements while defilements are not yet destroyed." For if there were an apprehension of unreached destruction of defilements, then even the thoughts prior to the lineage-changer would apprehend it. The defilements of the path The meaning is: what is Nibbāna, which is the object of the path, as in "Nibbāna is the destruction of craving"? By "path" and so on, the two previous questions are explained. And nothing at all: they say that Nibbāna is nothing among forms and so on, nor does it ever exist, it does not occur in the past and so on. Taking that into account, there is not even a single part of ignorance and craving; the meaning is that, taking that into account, it never exists. The explanation of the Abhidhamma analysis is finished. 3. Explanation of the Questioner 168. Not... (etc.)... because it is an object of things that cannot be stated: just as things with an object, in the sense of limited and so on, make some object that cannot be stated, so too, it does not fall into the category of something that cannot be stated from any object. The explanation of the Questioner is finished. The explanation of the Analysis of Sense Bases is finished. 3. Analysis of Elements 1. Explanation of the Suttanta Analysis 172. Although in the "Connected Discourses on Elements" and so on, eighteen elements are mentioned, as in "Monks, I will teach you the diversity of elements. And what, monks, is the diversity of elements? The eye-element... (etc.)... the mind-consciousness-element" (Saṃyutta Nikāya 2.85), these are also mentioned in the Abhidhamma. Therefore, not taking them as they are common, it should be understood that the suttanta analysis is divided by taking the three sets of elements that are found only in the suttantas. "All elements" means all eighteen. The word "element" should be understood as established in the mere empty nature. "Untouched element" means the state of not being pervaded by the four great elements. 173. "Two earth elements": in the commentary, the word is extracted. But in the Pāli, "dveyaṃ" occurs, but the meaning is as stated. If the reading is "dvayaṃ", this meaning is also possible: "dvayaṃ" means "that which has two parts"; "pathavīdhātudvayaṃ" means "the two earth elements," the meaning is "the collection of two earth elements." Or, "two parts collected together is dvayaṃ, pathavīdhātudvayaṃ." It briefly answers: "Among these, what is the earth element? The two earth elements, this is the earth element." There is internal Here, the words "internal" and "external" are not, as in the pair of internal and external, referring to internal and external sense-bases. Nor are they synonymous with the words "internal" and "external" mentioned in the triad of internal. Rather, these refer to what is bound to the faculties and what is not bound to the faculties. Therefore, it is said, "included in the continuum of beings," and so on. And "one's own internal" is not said with reference to what is born in oneself individually. Rather, it should be understood as what is born in the continuums of all beings. Indeed, by the phrase "internal, individual," it shows the internal nature by being included in the continuum of beings, not by being peculiar to an individual. "By way of its own nature" means by the aspect to be grasped as its very own nature, distinguished by its arising, etc. "The characteristic of hair being rough" is said due to the predominance of roughness. "Each part" means that the earth element part alone is empty. It should be understood that the brain is included by the mention of bone marrow, and is not mentioned separately here. "By this" refers to "namely, hair," and so on. "Having done the work" means having made an effort, exertion, or striving. Just as one desiring wealth does work in farming, etc., so too, one desiring arahantship must do work in this contemplation. "Previous impediments" refers to dwellings, etc., mentioned with reference to minor impediments like long hair, etc., as "other impediments." Contemplation by way of the five, such as color, is a common preliminary part for contemplating the elements and contemplating the repulsiveness of color. Thus, to show the arisen contemplation of elements, it is said, "Finally, contemplation should be carried out thus." "Devoid of mutual attention and reflection" shows the mere elemental nature by the non-functioning of both cause and effect. Similarly, the non-functioning of attention, reflection, etc., should be understood. For they, and their causes, do not arise or act by attending and reflecting. "By way of characteristic" is said with reference to the statement, "rough, hard," and so on. Vekantaka is one type of metal. Nāganāsika metal is like iron, a type of metal, like a type of turmeric. Tip Iron-rust arises from the process of being made by mixing with impurities etc. Peacock-guard etc. are also so named. "Sea-pearl" is just an example; all pearls are pearls. 174. "It pervades" means water. It reaches and clings to the other three elements by way of binding; that is the meaning. "Yūsabhūto" means become essence. Here, "kidneys, heart, liver, and lungs moisten" means the liver moistens by filling its lower part. The others moisten by dripping little by little upon them. "Moistening the clods below" - this simile should be understood as illustrating the commonality of non-action of what is moistened and to be moistened. It is not for showing commonality of position. For some of those to be moistened by accumulated blood are below, and some are above, as will be stated in the Satipaṭṭhāna Vibhaṅga. The lower part of the liver does not know "blood is situated in me". Nor do the kidneys etc. know "blood moistening us is situated in us". Thus, the explanation should be made. But just as there is a rule in the training precept concerning medicine, "for whom meat is allowable, for them milk (is allowable)", there is no such rule here. 175. "By way of sharpening" means by keenness, by sharpness. Heat exceeding the body's natural state is 'santāpa' (burning). Great burning, arisen by way of burning the body, is 'paridāha' (intense burning). This is the distinction between them. "By which it decays" - the meaning "it decays by old age diseases like one-day fever etc." is also applicable. Having heated it a hundred times, and having put it into water, the ghee taken out is called "hundred-washed ghee". Essence, blood, fat, flesh, sinews, bones, bone-marrow are the essences etc. Some, removing sinews, call semen the seventh element. "Natural" means not having reached agitation, always existing. The fire of a departed spirit, having come out of the mouth, is taken here. 176. "By way of blowing" means by way of swift movement, or by way of stirring up. 177. "By this, in which space... (etc.)... that is said" - this is stated to show the unstated nature of the space opened by a kasiṇa, and the stated nature of the non-entangled space. 179. The nature of pleasure and pain pervading the body... It is said to pervade a part or the whole of the body according to its strength, due to its being conditioned by the arising of pleasant and unpleasant contacts; and similarly, for joy and sorrow, due to their ability to pervade, being produced by agreeable and disagreeable thoughts.