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that has gone to suffering; it touches cessation, like the sun with its light; it develops that path, which arises together with right thought and so on. And all this cannot be done by knowledge that operates without releasing formations, because it has not arisen from the arising of signs. Therefore, that knowledge, while performing these functions, reveals suffering and so on, by removing delusion there. Thus it is said, “one sees all four truths.” If it is said, “He also sees the origin of suffering” refers to seeing at a later time? No, because “Indeed, friend, whoever sees suffering, he also sees the origin of suffering,” and so on (Saṃyutta Nikāya 5.1100), this Sutta was brought forth by Thera Gavaṃpati to prove that one who sees one thing sees the other three, and because the seeing of the other three is applied to each truth when they are seen. Otherwise, in the gradual realization, the seeing of the origin and so on would not be applicable to the seeing of suffering and so on, since what was seen earlier is not seen later. By merely seeing the pure aggregate of formations, it prevents the obsession of identity view. "Kaccāna, when one sees the world's origin as it truly is with perfect wisdom, that 'there is not' in the world, that does not exist." By this, the seeing of origin, seeing the unbroken chain of cause and effect, removes the obsession with the annihilationist view. "When one sees the world's cessation... that 'there is' in the world, that does not exist." By this, the seeing of cessation, seeing the cessation of effect from the cessation of cause, prevents the obsession with the eternalist view. From directly perceiving no self-doer, by seeing the path, it abandons the obsession with the view of non-action, such as: "There is no self-doer, no other-doer, no human-doer." "No cause, no condition for beings' defilement; without cause or condition beings are defiled. No cause... for purification; without cause or condition beings are purified." This view of no-cause is understood here as included in the view of non-action. For that too is abandoned by seeing the path to purification. The knowledge of suffering sees the impermanent nature of suffering, the fruit of origin, and thus removes disagreement regarding the fruit. "God creates and destroys the world," say the theists. "It manifests from primal essence, and dissolves back into it," say primal-cause theorists. "It arises and ceases by the power of time," say time-theorists. "It arises and ceases by its own nature," say nature-theorists. By the word "etcetera," the world from atoms arises, all from past deeds, and so on; such grasping of non-causes should be understood. Like Rāmudaka, Kāḷāra, and others in the formless realms, like the Nigaṇṭhas and others, the grasping that liberation is in the world-mound. By the word "etcetera," the non-arising of primal essence, the self abiding in its own nature, devoid of qualities, union with Brahmā, the view of Nibbāna in this very life, and such other grasps should be understood. Here, "devoid of qualities" means devoid of the nine qualities of self: intellect, pleasure, pain, desire, aversion, effort, merit, demerit, and latent impressions, according to Kaṇāda. The view of material senses. Taking the view that there is no liberation without gratifying the senses, seeing the face of a child, and so on, and acting accordingly, is the addiction to sensual pleasures. In the twelve sense bases, internal and external, by way of craving for sensual pleasures, for becoming, and for non-becoming, there are twelve triads, thirty-six movements of craving. Or, as presented in the Minor Object Analysis, they are stated without reference to divisions of time. The factors of enlightenment, like the power of investigation, are spoken of as having diverse functions, but in essence they are one, and are included therein through the gateway of right view. The three thoughts of renunciation, and so on, in the mundane moment, are distinct by association with non-greed, loving-kindness, and compassion. In the path moment, by way of eradicating greed, ill-will, and harmfulness, they are spoken of as three, or even as one. This method applies to right speech and so on. But in the presence of little-wishing and contentment, since right livelihood is possible, their inclusion by it should be understood. Even in another existence, even for the sake of life, because they are not to be transgressed by the noble ones, the virtues of right speech and so on, dear to the noble ones, are to be grasped by the hand of faith. That hand of faith is already grasped, therefore, not different from that, the faculty of faith and the power of faith are included therein. By their existence, that is, by the existence of the faculty of faith, the power of faith, and the power of accomplishment through desire, because of the existence of virtue, by all three kinds of virtue, those three are also grasped, and are included therein. "Concentration of mind" refers to the power of accomplishment through mind. For it is said: "Develop mind and wisdom." Indeed, concentration is spoken of through the gateway of mind. Therefore, mind is also worthy of being spoken of through the gateway of concentration. But by developing the power of accomplishment through mind, concentration also becomes greatly developed. Therefore, instead of stating "the power of accomplishment through mind," as with "the power of investigation" and so on, here "concentration of mind" is stated. "For one whose mind is joyful, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated." By this saying, joy and tranquility are aids to concentration. Therefore, aids to concentration... because of its protective and similar function, therefore, its inclusion should be seen through right concentration. Like a burden, because it destroys. Like a famine, because it afflicts. "Nibbāna is the supreme happiness" because of its nature as happiness, like a good harvest. Because of its undesirable nature, and because of its being fraught with danger and fear, suffering is like a hostile poison tree, or the fear of the near shore. By that nature means by that inherent characteristic, the meaning is, by its knowable nature. By this, it shows the meaning that the two noble truths might be suffering, but not a noble truth; or might be a noble truth, but not suffering. Indeed, the words "suffering" and so on, when preceded by the word "noble truth," speak of the nature of being knowable and so on. Therefore, referring to the word "suffering" without depending on the word "noble truth," the inclusion of the initial terms for the common fruit-states associated with the path is stated; and referring to it with dependence, the inclusion of the fourth term. In the case of origination and so on, the remaining defilements and so on are origination, but not a noble truth; the cessation of formations and the attainment of cessation are cessation, but not a noble truth; path-factors other than the noble path are the path, but not a noble truth— the connection should be made in this way. Suffering, even though it is to be felt, is without a feeler; it is merely a conventional expression that when it arises by its own conditions, one feels suffering. So it is in the others too. "Only action exists" refers to origination itself, or its nature as a condition for suffering. When it should be said "the path exists," the absence of the 'o' in "maggamatthi" should be understood as intentional. Gamaka means one who goes. Because of their defiled and impure nature, cessation and the path are indeed pure. Suffering and so on, by way of analogy, have the nature of origination and so on, but not the nature of cessation; nor does cessation have the nature of suffering and so on. Thus, they are not mutually connected, so it is said, "or empty of cessation," and so on. "Because of the absence of suffering in origination" means because of the absence of rebirth for that craving which leads to renewed existence. Or, just as for the naturalists, because of the non-manifestation of modifications, they previously dissolved and remain in their natural state, it is not so with the associated origination. Even suffering exists as an origination, he says, "because suffering is absent in the origination." Just as for the *pakati* theorists, *pakati* is pregnant, existing in its natural state with undifferentiated modifications, great specific sense-organ distinctions, so too, the cause is not pregnant with the result. This is the meaning. Explaining the non-inherence of suffering and its origin, of cessation and the path, he says, "Cause and effect are not inherent in the cause," and so on. There, here: a cloth in threads, a pot in potsherds, a mat in reeds, a dyad in two atoms, and so on. Here, the connection of things that exist separately, generating understanding and usage, is *samavāya* (inherence). By that inherence, the dyad, the effect, is inherent in its causes, the two atoms, a connection as if unified. The triad in three atoms, and so on, up to the great earth, great water, great fire, great wind aggregates – the effect is inherent in its own causes, say the proponents of *samavāya*. However, by speaking thus, it is said that a single great effect is inherent in innumerable causes, pregnant and not empty of its own included causes. Thus, here, due to the absence of inherence, there is no cause in the effect, meaning the effect is empty of cause. "By the nature of occurrence" means by the nature of *saṃsāra*'s occurrence. "By the division of the four nutriments" – by this, he includes the four kinds of nutriments, and the conditioned phenomena divided by them. The division of delight in form and so on is by way of the aggregates of form and so on, or by way of the objects. That which is grasped by grasping is *upādi*;