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It should be understood that it is included by way of the whole, not by way of a part. For it is not the case that what is non-objective cannot be said to be of the nature of having a small object, and so on. And the statement “Form and Nibbāna are non-objective; the seven faculties are non-objective,” and so on, shows the non-describability of non-objective things due to their non-objectivity, which are not to be described as having an existing object; it does not show the non-describability of what has an object, nor the having an object of what is not to be described. For the word “not to be described” is not established in relation to what has an object. Even if it were, it would not be said, “These phenomena— the three feelings, form, and Nibbāna— are not to be described as associated with pleasant feeling,” and so on. Nevertheless, the word “not to be described” in connection with “having a small object,” and so on, applies only to what has an object. Without saying, “Two sense bases may have a small object,” and so on, it should be said, “The mind-base may have a small object… …may have an immeasurable object,” and “The dhamma-base may have a small object… …may have an immeasurable object,” and “may be non-objective.” For there is no incomplete teaching in the questioner. And here, in “Eight faculties may have an internal object,” the non-describability of the life faculty due to its non-objectivity in the sphere of nothingness, and of form due to its non-objectivity, should be understood. The commentary on the questioner is finished. The commentary on the analysis of faculties is finished. 6. Analysis of Dependent Origination 1. Suttanta Exposition Commentary on the Summary Section 225. “‘What does the Perfectly Self-Enlightened One preach, venerable sir?’ ‘He is an analyst, great king,’” (Pārā. Aṭṭha. 1. Tatiyasaṅgītikathā) as stated by the Elder Moggali-putta-Tissa, the disciples of the Perfectly Self-Enlightened One are analysts. For they speak by analyzing the nature of being a disciplinarian, and so on, or they speak by analyzing what should be practiced and what should not be practiced regarding robes, and so on, or by analyzing the doctrines of eternalism and annihilationism. Because they establish what should be established, such as “the self and the world are eternal,” and so on, and speak of the destruction of craving, and so on, which is eternal, and the annihilation of misconduct of body, and so on, due to craving, and so on, they do not leave out the three questions, such as those to be answered categorically, and so on. Not leading away, but speaking only what should be analyzed and explained. The circle of the Vibhajjavādins, their assembly, is the Vibhajjavāda circle, or they say, the assembly of the Blessed One, who are Vibhajjavādins, is the Vibhajjavāda circle. By explaining the meaning not contrary to what the teachers have said, without accusing them. One who says, "Ignorance is the root cause of meritorious and imperturbable volitional formations," and so on, and speaks of the person-doctrine and similar views rejected in the Kathāvatthu, such a one transgresses his own tradition. Therefore, one should not transgress. Without striving to find fault with other traditions. Without combining other traditions, saying, "This too is suitable to be adopted," so some say. One who says, "I understand the Dhamma taught by the Blessed One in such a way that this very consciousness runs on, wanders on, without being another," such a one rejects the Sutta. Therefore, one should not reject it. One who says, "I understand the Dhamma taught by the Blessed One in such a way that those obstructive things spoken of by the Blessed One, when practiced, are not sufficient for obstruction," and says, "A transgression committed in a dream is an offense," and so on, such a one goes against the Vinaya. Therefore, one should conform to it, not go against it. For one who goes against it, breaks the interval of action, and also goes against the nature of Dhamma. By observing the four great references mentioned in the Suttanta, and the great references of conformity to Sutta, conformity to Sutta-commentary, teacher's doctrine, and one's own opinion, mentioned in the commentaries. By observing these, one stands firm in the Sutta and Vinaya, and does not go astray. "Dhamma" means the Pāli text of Dependent Origination. "Meaning" means its meaning. Causes, effects, and their results are not intended here. By explaining the meaning "Ignorance is not knowing about suffering and so on," and then again by indicating it with other terms like "not knowing about the past," and so on. By indicating, "Volitional formations are called becoming by this term, craving is called clinging by this term," and so on, so they say. "Being" means the emptiness of a being, so they say, or the formations in empty beings... The meaning of 'resu' is 'living beings'. And 'paccayākāro eva ca' means 'and the mode of conditions', the 'ma' sound is for joining words. Therefore, because it must be done for the explanation of the meaning in the manner stated, and because it is difficult. "I do not attain a footing" means the method by which the explanation is easy for one who stands there, "I do not attain that method by the strength of my own knowledge." This is the meaning. But, explaining the support, he says, "This Teaching," and so on. Here, "Teaching" refers to the Pāli Dhamma, or indeed, Dependent Origination itself. For it, adorned with various methods of teaching, such as direct and reverse order, uninterrupted, still continues today, thus it is a support. And the path of the former teachers, known as its commentaries. "Listen to it attentively" – what is the purpose in generating reverence? Showing that, he says, "For it has been said," and so on. "Making it bone" means making it the meaning, or, so that it does not perish, making it as if it has entered the bones, "making it bone." "Pubbāpariyaṃ" is what exists in the later time from the earlier time. From the very first beginning, moment by moment, one gains special knowledge and special destruction of defilements. This is the meaning. Because it is the root cause of the cycles of kamma-result and defilements, and because it is mentioned first, ignorance is the root of Dependent Origination. There, just as when the root of a creeper is seen, from then on, the creeper is pulled up, so too, when the root of Dependent Origination is seen, from then on, the teaching of Dependent Origination – such a comparison should not be made. For the Blessed One had no division of "this is seen, that is unseen," because everything was seen. But, just as the creeper is pulled up from the root, so too, the teaching of Dependent Origination was given from the root – this general meaning is intended here, or, according to the disposition of those to be enlightened, the generality of showing the root, etc., as something to be enlightened, should be connected. Of that – "That young man, bhikkhus, having grown up, having matured in his faculties, endowed with the five sense pleasures... ...with things that arouse passion, he, seeing a form with the eye, becomes infatuated with a pleasing form, becomes averse to an unpleasing form, and his bodily mindfulness is not present, and..." he dwells with a limited mind. He does not understand as it really is that liberation of mind and liberation by wisdom, where those arisen evil unwholesome states cease without remainder. He, thus fallen into agreement and disagreement, whatever feeling he feels, whether pleasant, or painful, or neither-painful-nor-pleasant, he delights in that feeling, he speaks highly of it, he clings to it and remains there. Thus it was said. Thus also in the case of the ear-door and so on. "Speaks highly of it" means speaking highly of it as "I" and "mine" with strong craving that has reached the point of expressing itself in words like "Oh, happiness! Oh, happiness!" Then, being unable to free oneself from that strong craving, one clings to it and remains there. Even stronger than that is craving, which is attachment. Here, craving is spoken of by "delighting" and so on, and by the word "delight" (nandī), it should be understood that attachment, which is dependent on it, is fourfold, due to delighting in it and not being separated from it, and due to delighting in craving and views. And "dependent on birth is old age and death" and so on was said in the Mahātaṇhāsaṅkhaya Sutta (MN 1.402-403) itself. Referring to the results-cycle, the rebirth-linking, the process of existence, contact, and so on, and the nutriment produced by kamma, it was said, "the four nutriments are rooted in craving" and so on. But the other nutriments, which sustain the cycle, are also rooted in craving; when that is absent, they do not exist. Therefore, it is appropriate to say, "rooted in craving." "From that, from that" means from each of those four kinds of teachings. "Conduces to the penetration of the method" means the method is the path, or it is dependent origination itself, as it is said, "and the noble method is well seen by his wisdom" (SN 2.41). For it itself, being good in every respect, and being penetrable in various ways, conduces to the penetration of itself by means of those various teachings. The fact that it is good in every respect and the attainment of varied expression in the teachings are common reasons for all four teachings. Desiring to state a special reason, he says, "especially." It should be connected as: this teaching of the Blessed One, or the teaching of this dependent origination. The process of existence The division of causes is primarily ignorance. Or, it is the non-causality and causality of nature etc., and ignorance etc., which are taken as causes. Therein, some deluded ones take a non-cause as a cause. Some do not understand any cause at all.