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) should be understood to include wholesome concentration, etc., and indeterminate energy, etc. In "paccayādī" (conditions, etc.), the term "ādi" includes objects of sense, etc., the aforementioned energy, etc., and the eye, etc. Thus, the terms "energy faculty, etc." and "eye faculty, etc." are all-inclusive. By "tena" (by that), it refers to the explanation of the planes of existence beginning with "evaṃ santepī" (even so). By "tannivattanena" (by its exclusion), it means the exclusion of all of them from being in all planes. "Avijjamānasaṅgāhakattaṃ" (the inclusion of what does not exist) means the inclusion of a faculty that is not found in that particular plane. The commentary on the Abhidhamma analysis is finished. 2. Commentary on the Questions Asked Here, when it is stated that "the seven faculties are without object," thus being exclusively without object, the life faculty is neither brought up nor spoken of. However, in the Tīkā, it is stated as a compound word, "anābhaṭṭhaṃ" (not brought up). "Rūpadhammesu saṅgahitaṃ" (included among material phenomena) means counted as "rūpa" (material). "Arūpakoṭṭhāsena" (by the immaterial division) means included in the "siyā" (might be) category by virtue of being immaterial. Why? Because it has the characteristic of being of limited object, etc. However, since the inclusion in the "siyā" category is appropriate only for a mixture of material and immaterial, not for a single part, he, not wishing for it to be for a single part, says "adhippāyo" (the intention). Now, to clarify that meaning, "arūpakoṭṭhāsena panā" (but by the immaterial division, etc.) is stated. "Navattabbatā" (not to be said) means not to be said in terms of having a limited object, etc. How then is it not to be said that the immaterial division is without object? Referring to this question, he says "na hi anārammaṇa" (for it is not without object, etc.). By "avijjamānārammaṇānārammaṇesu" (among those without an existing object and without object), it shows that "anārammaṇā" (without object) is an external compound. "Navattabbesu" (among those not to be said) means among those not to be said as having an object. "Anārammaṇattā" (due to being without object) means due to being devoid of an object. "Navindriyā siyā parittārammaṇā, siyā mahaggatāra" (nine faculties might be of limited object, might be of exalted object). being immeasurable, or it might be said, ‘neither limited in object, nor exalted in object, nor immeasurable in object’—in these and similar cases (Vibh. 223), it does not show that only that which has an object is not to be spoken of. And just as it is not only that which has an object that is not to be spoken of, but also that which has no object, there is no fixed rule for that which has an object. Thus, showing that there is no such fixed rule that only that which has an object is not to be spoken of, he says, ‘‘or that which is not to be spoken of has an object.’’ This connects to "does not show." He clarifies this very point with "for indeed," and so on. Here, considering the objection that form and Nibbāna are not to be spoken of due to their association with pleasure and so on, not due to their being limited in object and so on, he says, "furthermore," and so on. Here, it connects to "furthermore, it is said." It might be said, "it might be without an object," meaning that the objectless mind-door might be spoken of in this way, distinguishing it from those with objects. If the term "not to be spoken of" were to apply only to those with objects, it would not have been stated thus, and showing that there is no other reason for not stating it, he says, "for there is no incomplete teaching for the questioner." Therefore, the intention is that the term "not to be spoken of" also applies to those without objects. And regarding what was said about the eight faculties not to be spoken of in terms of being internal objects and so on, that was said with reference to the life faculty having only the absence of the first formless consciousness during the stage of the sphere of nothingness as its object, not to show that only that which has an object is not to be spoken of, nor to show the absence of that which has no object not to be spoken of in terms of being limited in object and so on. Showing this, he says, "and here, regarding 'the eight faculties might be internal objects'," and so on. Here, the word "iti" (thus) has the meaning of "and so on." By including the remaining Pāli text, he shows the meaning stated by the Pāli text, "it might be said, 'neither internal in object, nor external in object, nor internal and external in object'," regarding the life faculty, saying, "the not-to-be-spoken-of nature of the life faculty... and so on... is to be understood." i said, that is already explained. The description of the questioner is finished. The description of the faculty analysis is finished. 6. Analysis of Dependent Origination 1. Suttanta Exposition Description of the Outline Section 225. “Because it was said” – what is the characteristic of this independent statement? The characteristic of a cause. If so, then the state of being an analyst would arise from that cause. For it is not that the Buddha’s disciples were analysts because the Elder Moggaliputtatissa said so, is it? It is not so. For a cause is threefold: a revealer, a producer, and a bringer-to-be. Among these, a revealing cause is intended here. Therefore, by the words spoken by that great Elder when asked, “What kind of speaker, venerable sir, is the Perfectly Enlightened One?” and he replied, “An analyst, great king,” it is known that “the disciples of the Perfectly Enlightened One are analysts.” This meaning is shown by “what…because it was said…analysts.” Having said, “For I, brahmin, teach the Dhamma for discipline, for passion,” and so on, and then “but not what you mean,” and so on (Pārā. 5-9), the Venerable One analyzed and explained the state of being disciplined, and so on, to the Veranja brahmin. And so, the disciples, echoing that, also speak in that way. Thus, it is said, “For they speak, analyzing the state of being disciplined, and so on.” By the word “and so on” in “robes and so on,” the inclusion of joy and so on should be understood. For these too were spoken of, analyzing their states of being to be cultivated or not to be cultivated. “The assembly of analysts is the circle of analysts.” To show how one is said to have entered into this meaning, it is said, “without slandering the teacher,” and so on. For the transgression of one’s own school, and so on, is in ultimate reality that entry. “There is also unblemished ignorance, not to be destroyed by the path, veiled by which even Arahants do not know some things like names and clans; that also occurs in wholesome states of consciousness.” This is according to other schools. Referring to that, it is said, “saying that ignorance is a condition for meritorious and imperturbable volitional formations,” and so on. This is an indication of the category of co-arising. By the word “and so on,” knowledge also arises with unwholesome consciousness, which is defiled wisdom, without consciousness. takes on such things as: “Immoral conduct” means the form of non-declaration, the nature of form. “Striving for another’s doctrine” is an offense of engaging in another’s doctrine. This may be by explaining an meaning that contradicts one’s own doctrine, or by imposing a view on another’s doctrine. The former, “not slandering the teacher,” is removed by this, and the latter is shown by “not striving for another’s doctrine.” “Not accumulating” is said with reference to the meaning of increase. But the view of some that the word “striving” does not mean increase is not to be taken as essential. “By the opposite of that” means by abiding according to the Vinaya. By explaining the blameworthy as blameless, or by such means, one breaks another action, destroys it, or disturbs the Dhamma-nature, making it contrary. “Great references” means great references, great reasons stated by referring to the Buddha and others as great ones. Or “great references” means great occasions, meaning the great places where the Dhamma is established. Here is the meaning of the word: That which is referred to is a reference; that of which the Buddha is the reference is a Buddha-reference. This method applies to the rest. And in meaning, this great reference is the reason for determining whether something brought by someone, such as “I heard this directly from the Blessed One,” is Dhamma or not Dhamma. What is it then? It is the bringing down of that which is brought, to the Suttas, etc. If so, why four? The Blessed One and the disciples are the two fulfillments of the Dhamma. Among these, the disciples are threefold by way of the Sangha, groups, and individuals. Thus, there are four by the distinction of those who are to be referred to as “I received this Dhamma from so-and-so.” Therefore, it is said, “I heard this directly from the Blessed One,” etc. It is also said in the Netti: “Buddha-reference, Sangha-reference, reference to many elders, reference to one elder.” In “Sutta, Sutta-conformity, Teacher’s doctrine, One’s own opinion, Great references,” the three Pitakas, which have ascended to the three recitations, are the Sutta, by reason of indicating meaning, etc. The four, as stated, are in conformity with the Sutta as stated. The Great References are in conformity with the Suttas. Because the meaning is grasped from the Pāli and established in the Dhamma, the commentaries are the teachers' tradition. By grasping the method, one's own insight through subsequent understanding is one's own opinion. And here, it should be understood that the Great References are said to be the nature of the cause in determining whether something brought by someone is Dhamma or not Dhamma, even for the Suttas, the teachers' tradition, and one's own opinion. It stands firm,