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A monkey does not know how to untie a food-packet at the place where it is tied and eat it; it breaks and destroys it wherever it is. Similarly, one who does not know the right method (destroys) enjoyments. By "thrown in the charnel ground" and so on, it shows that just as there is no rising up for one killed and thrown away, so there is no rising up from the lower realms. "Paccarī" is also the name of a raft; therefore, the one made here is called "Mahāpaccarī." Why is it said that death in water and death on land are the same? Was it not said by Sakka, "I will provide protection from the sea"? It is true that it was said, but the elders said this to declare the swift changeability of life. The intention is, "Because life is so changeable, we will not go." Or, "in water" refers to Nāgadīpa, and "on land" to Jambudīpa. "The elder does not give." How did he know me by this? Thinking that someone must have told him something, he did not give. Therefore, it was said, "We also do not know." "Of another" means, taking the bowl of another monk... and placed it in the elder's hand—this is the connection. "In an improper place" means without reason, or in an unsuitable place of destruction. "You should protect yourself, but what will we, being old, do by protecting? And being old, we will not be able to protect ourselves"—this is the intention. Or, the elder, being an Anāgāmī, knowing what should be said by himself, advises. "The path gone by right effort" means that because it is accomplished by right effort, it is the cause for its understanding. The intention is that he will take what is real and tell an unreal simile. "Humans" means the humans appointed as storekeepers and so on, because of their greatness, they were unable to accept. . The description of the second power is finished. The description of the third power 811.Añcitāti means gone. Peccāti means again, or after dying. Ussannattāti means they say it is due to the abundance of thoughts, or due to the abundance of heroes and so on. Dibbantīti means they play. Sañjīva, Kāḷasutta, Saṅghāta, Roruva, Mahāroruva, Tāpana, Mahātāpana, Avīci are the eight great hells. Each has four gates, and at each gate there are four gūthanirayas and so on, thus they describe sixteen ussadanirayas. Like Sakka and Suyāmā, the chief deva-king. Like Pajāpati, Varuṇa, Īsāna and so on, acting as a secondary immediate attendant. The description of the third power is finished. The description of the fourth power 812.Kappoti means a divided tip. And here, the diversity of aggregates and so on should be understood as due to the diversity of elements such as seeds. The description of the fourth power is finished. The description of the fifth power 813.Ajjhāsayadhātūti means the nature of intention. Just as the nature of elements like excrement is such that it mixes only with excrement and so on, so too is the nature of individuals' intentions such that the immoral and so on mix only with the immoral and so on, it is said. The bhikkhus also said to each other, "Friends, these people, saying 'partake according to your nature,' having known our natures and non-natures, having distinguished between base and noble intentions, are bringing us into an action connected with elements, wishing to see its application," this is the meaning. Thus, by determining the element of intention only by way of similarity, it means that it is regulated by way of the similarity of the element of intention. The description of the fifth power is finished. The description of the sixth power Caritanti here means bad conduct and good conduct. Apparajaṃ akkhaṃ etesanti apparajakkhāti, the meaning is explained as those whose dust is little. Apparajaṃ akkhimhi etesanti apparajakkhātipi, the literal meaning is also possible as those whose dust is in their eyes. And here, by knowing intentions and so on, by which faculties beings, both superior and inferior, are good or evil. It should be understood that it reveals the knowledge of their various dispositions. Thus, the distinct uniqueness of the knowledges of the faculties' superiority and inferiority, and of latent tendencies and dispositions, and the distinct strength of the knowledges of the faculties' superiority and inferiority and of diverse inclinations, are established. 815. "Yadariyā" means those who are noble. "Āvasiṃsu" means they dwelt relying on. Who are they? As stated: "Here, monks, a bhikkhu has abandoned five factors, is endowed with six factors, has one guard, four supports, has cast off individual truths, has abandoned all cravings, has undefiled intentions, has a tranquil bodily formation, is well-liberated in mind, is well-liberated in wisdom" (Dī. Ni. 3.348; A. Ni. 10.19). Among these, the abandoning of five factors, the casting off of individual truths, and the abandoning of cravings, are the tasks of the path, as are the "vinodana" (removal) among the supports mentioned in "one reflects and uses, endures, avoids, removes" (Ma. Ni. 2.168); the others are also perfected by the path. Therefore, it is said, "This discourse... ...reveals." 816. In the case of objects, continuities, and latent tendencies, one is obsessed by the latent tendency for desirable objects. "Āciṇṇasamāciṇṇā" shows that it is latent as if completely enveloped. Since existence itself is a basis for craving, or is similar due to passion, it is said, "the latent tendency for craving for existence... ...is included." 818. It is said that the mention of inclinations is only for showing the distinction of faculties, such as "those with refined inclinations have keen faculties, the others have dull faculties," meaning "for showing the state of keen and dull faculties." 819. In "Pahānakkamavasena" (by way of the order of abandoning), the order of abandoning what is to be abandoned should be understood as the order of abandoning; that which is to be abandoned is mentioned first by that very abandoning, then what is not to be abandoned— this is the order of abandoning. 820. The faculties that are the proximate cause for the path are the proximate cause faculties. 826. Having entered a state of desirelessness due to being devoid of the desire for Nibbāna. That bhavanga (life-continuum) in which, when it is occurring, the supramundane arises in that continuum, is its basis. Description of the Sixth Power is not finished. Description of the Seventh Power 828. "Having slept" means, while focusing on the meditation subject, having fallen asleep and then woken up, "I have entered attainment." The pure stream of consciousness, free from hindrances, etc., is the "mind-box," or concentration, or the meditation subject. "To place the mind" means to place the mind of attainment. The cessation of perception and feeling is the "cessation-release." The plungings into the second jhana, etc., from sensual desires, etc., of perceptions and mental formations are shown as "qualities leading to decline and qualities leading to distinction." The nature of these jhanas is expressed by the word "qualities." "Proficient purity" is the state of being proficient and pure. That itself is called "emergence" because it is the condition for attaining the second jhana, etc., after emerging from the first jhana, etc. The emergence from the attainment of cessation is called "emergence outside the Pāli Canon" because it is not included in the Pāli passage on emergence: "Purity is also emergence, and emergence from each of those concentrations is also emergence." Those who might say that there is no Pāli passage stating "emergence from cessation to the attainment of fruition" should be refuted by this Pāli passage: "For one emerging from cessation, the dimension of neither-perception-nor-non-perception is a condition by way of immediate condition for the attainment of fruition" (Paṭṭhāna 1.1.417). The description of the Seventh Power is finished. Description of the Tenth Power 831. The concentration that is the liberation of the mind from lust, etc., is "mind-liberation." Wisdom itself is liberation, "wisdom-liberation." "Only the difference in karma and result" means only the difference in karma and the difference in result. Taking "karma" to mean the path leading to hell, etc., and Nibbāna, which are volitional and non-volitional associated qualities, he says, "only the demarcation of karma." He cannot apply or manifest it like the eighth and ninth powers, or like the knowledge of psychic power that is similar to them. By this, he also refutes its similarity to the ten powers, or its ability to apply or manifest like the knowledge of jhana, etc. Although the knowledge of reviewing jhana, etc., is called the seventh power, and its accompanied by initial and sustained application is stated, yet jhana without these, there is no reflection, thus it should be understood that the knowledge accompanied by jhānas, etc., is included within that, and so it is said. Or, to show that the knowledge of omniscience, like the function of jhānas, etc., cannot perform all the functions of powers, it is said, "for that cannot become jhāna and attain, nor become psychic power and transform," and it should be understood that this is not because any power is a jhāna or psychic power. The explanation of the description of the ten powers is finished. The explanation of the description of knowledge analysis is finished. 17. Analysis of Minor Subjects 1. Explanation of the Single-Item Matrix, etc. 832. It is said, "thirty-three triads," but these are thirty-five. Likewise, it is said, "eight nines such as the defilements of a person," but these are nine, such as the grounds for hatred. Those mentioned in "two eighteens," etc., are indeed made into three thirty-sixes by "thus the past thirty-six," etc., so it says, "six eighteens." But the sixty-two wrong views are not included here, as they are mentioned elsewhere, and so it should be understood. The explanation of the Single-Item Matrix, etc.