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means the supreme existences, because there is no going beyond them. Therefore, they are taken as the "peaks of existence." "In these three places" is said referring to the Vehapphala and other such places. However, regarding the non-returner born in the nine [realms] prior to Vehapphala, who is reborn in the formless realm, it is said: "For one who falls from the form realm and is reborn in the formless realm, for some, seven latent tendencies lie latent; for some, five; for some, three latent tendencies lie latent" (Yama. 2.Anusaya Yamaka.311). This is said, not referring to one reborn in Vehapphala and so on. This might be the intention here. As for what is said: "For noble disciples born in the nine Brahma realms, rebirth occurs only there, not in lower realms," this merely precludes rebirth in lower realms, not rebirth higher up in those very realms, or in Vehapphala, or in the formless realm. Similarly, "A non-returner born in the first jhana realm, having purified the nine Brahma realms, stands at the top and attains final Nibbana" – this too is said referring to one who gradually ascends. Therefore, it should be understood that this does not preclude rebirth in the formless realm for one who has not reached the top. Or, a noble disciple who, having developed the path elsewhere or there, and having passed away, is reborn there with form-passion not suppressed— this commentary is said referring to such a one. Therefore, the term "born" is used everywhere: "for noble disciples born in the nine Brahma realms," "a non-returner born in the first jhana realm," and "non-returners born in these three places." However, for one who is reborn there, when that form-passion is suppressed, there will be no further desire for existence, and the cutting off of formless-passion will also occur. But for the ordinary person born there, who, having developed the noble path, has form-passion suppressed by formless [meditation], and whose desire for existence does not turn back due to seeing the danger of existence arisen on the path— it is with reference to such a one that the Yamaka text proceeds. or this meaning is intended. The description of the measure of life is finished. 7. Description of the Section on What is to be Understood, etc. 1030. “Form has the characteristic of being oppressed, contact has the characteristic of touching,” and so on, the purifications for overcoming doubt regarding views, which grasp general and specific characteristics, are knowledge-comprehension; from there up to the conformable knowledges is investigation-comprehension; from the contemplation of rise and fall up to the path is abandonment-comprehension. There, there, it should be understood that what is to be said in the question-asking section regarding the aggregates, etc., has been said in the aggregate divisions, etc., and since causes, etc., are included in the aggregates, etc., what is to be said in the question-asking section there, there, has already been said. The description of the section on what is to be understood, etc., is finished. The description of the Dhammahadaya Vibhaṅga is finished. Thus, the explanation of the obscure words in the Sammohavinodanī The Mūlaṭīkā on the Vibhaṅga is complete. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. In the Abhidhamma Piṭaka The Anuṭīkā on the Vibhaṅga 1. The Division of Aggregates 1. Explanation of the Suttanta-bhājanīya Since they are included in the four truths, the four noble truths are taken in the verse “one who sees the four truths” without exception, and explaining their meaning without exception, he says, “the four truths,” etc. There, “samāhaṭāni” means brought together, the intention is that they are grasped together by the mind. And by “samāhaṭāni,” it shows that this is a compound in the sense of aggregation. Therefore, its being made into one, “catusaccaṃ,” is a neuter designation, like in “tivaṭṭaṃ,” etc. For by the omission of “pattā” (leaves), etc., it does not become feminine, like “pañcapattaṃ” (five leaves), “catuyugaṃ” (four yugas), “tibhuvanam” (three worlds). He saw that four truths, he perceived them, he penetrated them by way of full understanding, abandonment, realization, and development, this is the meaning. Why, among the infinite, immeasurable, and unique Buddha-qualities such as great compassion and omniscience, does he praise the Buddha with the seeing of the four truths, which is common to disciples and Paccekabuddhas? Having considered this objection, he says, “sati even for disciples.” Here, “because it was not seen by others before” shows that the Buddha’s vision of the Four Noble Truths was unique and unsurpassed for disciples, and for Paccekabuddhas by “and there.” “Because it is very clear through being spread in the minds of others” means that through the power of his teaching, the vision of the Four Noble Truths was spread in the minds of those to be trained, and thus was made very clear among devas and humans. The word “Nātha” is used in the world to mean asking, suffering, sovereignty, and blessing. To show this meaning, it is said, “He is Nātha because he seeks,” and so on. Here, since the Blessed One attained the peak of desiring his own welfare and happiness, of the cessation of defilements and suffering, and of seeking the path to welfare, precisely through his vision of the Four Noble Truths, to show the meaning of the word “Nātha” without touching upon the extraction of the meaning, but by extracting the word, it is said, “He blesses the welfare and happiness of those to be trained,” and so on. Or, by “He who sees the Four Noble Truths,” the Buddha’s unique power of knowledge is revealed. Therefore, to reveal his unique power of compassion by “Nātha,” it is said, “of those to be trained,” and so on. The Blessed One, endowed with supreme mental sovereignty, is called Nātha—this is the connection. Similarly, it should be connected as: endowed with supreme mental sovereignty, he rules over all beings with his qualities. “By mental sovereignty” means by mastery over the mind through noble psychic powers and so on. “He rules with qualities” means he exercises sovereignty righteously through his own qualities of virtue and so on, which have reached the highest excellence. Since such a one is called “all-conquering,” it is said, “he conquers.” And thus it is said: “Among devas, bhikkhus, in the world… he is the conqueror, unconquered. Therefore he is called ‘Tathāgata’.” It shows the word “Nātha” in the sense of sovereignty in both ways. This is a praise of the teaching of eighteen kinds—this is the connection. “With qualities of equal number” means with qualities that are equal in number, serving as the means. “By the unsurpassed vision of the Four Noble Truths as stated” means the omniscience, the ten powers as the basis for mastery over them. For, by the realization of the Truths, the Blessed One, established in perfect enlightenment, was able to teach the Dhamma-saṅgaha in four ways, dividing phenomena into wholesome and so on, and into contact and so on, according to the chapter on the arising of consciousness and so on, through the unique contemplation of the Buddhas, called the great adamantine knowledge, which arose from the thirty-six hundred thousand million ways of the rūpa and arūpa phenomena, corresponding to his aspiration, and which was distinguished by its profound analysis of the dense mass of continuous aggregates that are the objects of action. Similarly, the Blessed One, endowed with the Buddha-qualities such as unhindered knowledge in the past, was able to teach by dividing the aggregates and so on according to past and so on. Therefore it is said: “as stated… and the Vibhaṅga.” Having said “because it was spoken by the Omniscient One,” and then “showing that it cannot be taught by one who is not omniscient,” this reveals that the Dhamma-saṅgaṇī and Vibhaṅga were indeed proclaimed by the Perfectly Self-Enlightened One, both by way of agreement and disagreement. “The qualities of perfect enlightenment and so on” means it illuminates the qualities such as the perfect enlightenment of the Buddha-gem, the well-proclaimed nature of the Dhamma and Saṅgha gems, and the well-practiced nature. Now, it might be asked, “Are not the qualities of the Blessed One alone illuminated by phrases such as ‘the seer of the four truths’?” True, but thereby the qualities of the Dhamma and Saṅgha are also illuminated, because their origin is not otherwise, or because the Dhamma is spoken of by implication, and the Saṅgha, its support, is also mentioned. Thus it is said: “of the Buddhas and so on… illuminates.” “In the past” means in the past division, that is, the former end. “Unhindered” means not hindered. Hindrance to knowledge is ignorance, or all defilements. Since these were abandoned by the Blessed One together with their latent tendencies, his knowledge in the past is said to be unhindered in every respect, due to the abandonment of the veil of the knowable. The same applies to the others. But are these separate knowledges individually, or are they merely knowledges that operate in the past and so on? They say that the unhindered knowledges in the three times are indeed three distinct knowledges of the Blessed One. Being one, Unobstructed knowledge in the three times is indeed omniscience. "All bodily actions" means whatever bodily action is to be done by the Blessed One. "Preceded by knowledge" means having knowledge as its forerunner. "Following knowledge" means following after knowledge. The meaning is that the Blessed One, performing all bodily actions, determines them with knowledge and performs them accompanied by knowledge. The same method applies to the remaining two terms. "Of desire" means of the desire to act, of the desire for beneficial action, due to the union with great compassion, and the absolute welfare of beings. "Of teaching the Dhamma" means