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it shows that there is nothing further to be known beyond this. 'Anussava' (recollection) is hearing that is appropriate and suitable to the Noble Truth nature of suffering etc., or that which has come down through the lineage of teachers. 'Ākāraparivitakka' (reflection on aspects) is the grasping of common aspects of the nature of impermanence etc., such as harsh contact, either according to what has been heard or otherwise. 'Diṭṭhinijjhānakkhanti' (patience of insight-reflection) is the approval and endurance of the aspect as reflected upon, by wisdom that is called 'view' and is of the nature of seeing. Like the sun with its light, it touches cessation, realizes it, and dispels the darkness of defilements. It is said that one sees all four truths, as in "Whoever, monks, sees suffering..." and so on. 'Seeing at different times' refers to diverse realization. 'One who sees one' means one who sees a single truth. 'It should not be connected' means if all seeing is connected as 'seeing beyond other seeing', then there would be no end to seeing. And in the case of diverse realization of truths, by seeing suffering etc., there would be partial abandonment of the three fetters etc., which are to be abandoned by the first path etc. And if that were the case, there would be a partial attainment of the stream-entry path, and subsequently, by the fruit to be attained, a partial stream-enterer. Therefore, diverse realization of the truths is not appropriate. And just as diverse realization is not appropriate, so too is realization through an object. For if the realization of the four truths is desired by making them an object, then the path itself does not make itself an object, so the realization of truths would be incomplete. If it is said, "The path is apprehended by another path, so it is complete"? If that were the case, the path by which the path was apprehended would also be by another, and that by another, leading to an endless regress. Therefore, the realization of the four truths through penetration of an object is not appropriate; rather, it is appropriate in the manner stated. And what is to be delimited, eradicated... The contemplation of cutting off and uprooting, by taking as object what should be pointed out, is not suitable for the path-knowledge, because it is not yet released from that. But Nibbāna, released from all conditioned things, is suitable as an object. The view of no cause, the view of no action, is held by taking the activity of cause as the ultimate action. "Causes to arise" means it creates, or is the cause of arising. "Causes to cease" means it gathers, it brings to an end, or it is the cause of liberation through the nature of decay and so on. "From the primal matter" means from nature, which is also called "the unmanifest." "Time creates beings, Time gathers people; Time wakes while others sleep, Time is indeed hard to overcome." – Those who speak thus are called time-theorists. "The sharpness of a thorn, the roundness of wood-apple fruits and so on, the variegated nature of deer, birds, reptiles and so on – by whom were these made? They are accomplished by their own nature. Thus is everything; there is no one's will at work here." – Those who speak thus are called nature-theorists. "The world is fixed, like an uncut thread, an unpierced jewel." – Those who speak thus are called determinism-theorists. "By their own will they arise, By their own will they cease; By their own will is pleasure and pain, Therefore, people act by their own will." – Those who speak thus, known as will-theorists, and also accidental-origin-theorists, are to be understood as included in this nature-theory. "The world arises from atoms" – this refers to the Ājīvaka doctrine. For it grasps at no cause. The Kaṇāda doctrine, however, speaks of the arising and ceasing of the world from the conjunction and disjunction of atoms by the will of the Lord. "The non-arising of primal matter" means its non-transformation into the great principle and so on, or its non-manifestation. "I am different, nature is different" – by knowing the distinction between nature and person that arises in this way, when the grasping of non-distinction in the pleasures, pains, and delusions of self is ceased, then, they say, primal matter does not arise in the manner stated. That is liberation, say the Kāpilas. "And so on" – by the word "and so on," the proximity of Mahābrahmā, conjunction, and so on, should also be understood as included. "Oneness" means it is also called one due to its singular nature. "Three" means action. by division. These are the virtues of right speech and so on. Since the arising of desire is also conducive to faith and conviction, the faculty of faith and the power of faith are mentioned together with the base of power of desire. In such a case, equanimity is to be understood as having the function of assisting concentration by cultivating the sign of equanimity, thus bringing about concentration. "Destroyers" means because they are to be suppressed, they are to be destroyed. "Two Noble Truths" means the two truths of origin and path. "For this very reason" means because the words "suffering" and so on, as stated, are expressive of "to be fully understood" and so on. "Inclusion of the initial term" means the inclusion of the initial term in the tetrad "suffering, not a Noble Truth". "Dependent on that" means the word "suffering" dependent on the word "Noble Truth". "Inclusion of the fourth term" means the inclusion by the term "neither suffering, nor a Noble Truth". "Remaining defilements and so on" means defilements other than craving, remaining unwholesome things, wholesome roots with influxes, and wholesome phenomena with influxes. These are stated as "origin" in the Abhidhamma classification, not as "Noble Truth", thus it says "origin, not a Noble Truth". "Other path factors" means right view of fruition and so on. "In this way" means this is the connection here: there is origin, not a Noble Truth; there is a Noble Truth, not origin; there is both origin and a Noble Truth; there is neither origin, nor a Noble Truth. Therein, the first term has been explained. Cessation is a Noble Truth, not origin. Craving is both origin and a Noble Truth. Phenomena associated with the path and the fruits of recluseship, for the abandonment of which the holy life is lived in the Blessed One, because of their non-existence, are neither origin nor a Noble Truth. The other two truths are Noble Truths; they might be origin in the sense of causing their respective effects, but not in the sense for the abandonment of which the holy life is lived in the Blessed One. In the other two tetrads as well, the initial term has been explained. In the remaining ones, origin is a Noble Truth, not cessation. The unconditioned element is both cessation and a Noble Truth. Phenomena associated with the path, and the fruits of recluseship, for the realization of which By the action the holy life is lived in the Blessed One, in that true sense, it is neither cessation, nor a noble truth. The other two truths are noble truths. By its nature of cessation, it might be cessation, but not that for the realization of which the holy life is lived in the Blessed One, in that true sense. Similarly, cessation is a noble truth, not a path. The noble path is both a path and a noble truth. States associated with the path, and the fruits of recluseship, for the development of which the holy life is lived in the Blessed One, in that true sense, are neither a path, nor a noble truth. The other two truths might be a path due to being a path to rebirth, but not that for the development of which the holy life is lived in the Blessed One, in that true sense. "They exist" is similar. Thus, in other cases too, even an action to be done, devoid of an agent, is merely a conventional expression that the combination of conditions, by which it proceeds through its own conditions, performs the action. In the case of those leading to Nibbāna, the same method applies. "Impure" means "with influxes" due to the outflow of defilements and impurities. "Of suffering, etc." means of suffering, origin, and path. "Being origin, etc." means suffering being origin and path, origin being path and suffering, and path being suffering and origin, but not cessation being of suffering, etc. — this is the connection. "Mutual connection" means the reciprocal nature of suffering, etc. "In craving" is the locative case of support. "Of future existence" means of future suffering called renewed existence. "Of the naturalists" means of the followers of Kapila. "Modifications" are the manifest ones like the great principle (mahat). "From manifestation" means from clear manifestation, or from transformation, previously. "And having dissolved back" means having later gone to dissolution into nature, having abandoned dissimilarity, and having been contained within in the state of similarity to sattva, etc. Therefore it is said: "They remain in their natural state." "In their natural state" means in their unmanifested state. "In the state of origin" means in the state of arising called craving. Otherwise, the state of origin would also be obtained for ignorance, etc., associated with it. "By the undivided" means by those that have attained the natural state through the absence of dissimilarity. When "modifications" is stated generally, their specific forms are given by "the great principle," etc. He shows. There, 'the great' means great intellect. Indeed, the Kāpilas call it 'the great substratum'. The five subtle elements, beginning with the subtle element of form, and ego, these are the six non-specifics. Eye, ear, nose, tongue, body, speech, hand, foot, anus, genitals, mind - these are the eleven faculties. Earth, water, fire, air, space - these are the five specific elements, by these. By "remaining in their natural state," he explains the meaning of the word "undivided."