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and the opposite as the counter-action. There, the meaning of the direct pentad, beginning with "the person is not found everywhere," should be understood according to the method stated by "because referring to the body, etc." (Kathā. Aṭṭha. 11), when the Pāli text beginning "the person is not found everywhere" is abbreviated and not stated in its full form. And the meaning of the opposite, stated by way of counter-action, beginning with "the person is found everywhere," when the Pāli text of the counter-action, etc., is abbreviated and only the beginning is shown, is "the person is found." in the first direct section, "everywhere" refers to the body, and the inquiry is for one's own school, as stated in the Kathāvatthu Commentary (p. 11), this meaning should be understood. Or, "there" means what was begun, not taking the meaning as "in that," but "there, in those three aspects" is the meaning to be taken. Here, the Pāli for the five direct sections, and the Pāli for all five reverse-direct sections, are called the Pāli for the five direct sections. Similarly, the Pāli for the five direct-reverse sections is called the Pāli for the reverse sections. Summarizing this, in the reverse sections like "the person is not found," and in the direct sections like "is found," which are not explicitly stated in their form due to being abbreviated, the meaning should be understood in the same way as stated below in the Suddhikasaccikaṭṭha. The explanation of Saccikaṭṭha is finished. 5. Explanation of Suddhikasṃsandana 17-27. "Correlation of the Saccikaṭṭha with form, etc." means the correlation of the person of Saccikaṭṭha with form, etc., or the correlation of the person with form, etc., in the Saccikaṭṭha; this is the intention. "The person and form"—the "and" conjunction indicates that the meaning stated by way of example, such as "just as form," should be investigated. "The person is not to be called different or not different from form, etc." is the doctrine, the convention. The Sutta states, "Whether the soul is one thing and the body another, this has not been declared by the Blessed One" (Saṃyutta Nikāya 4.416). Referring to the fact that if it were allowed, a contradiction of both would arise, it says, "seeing the contradiction with the Sutta of convention." "By way of Dhamma" means from the Pāli. "The fourfold refutations, etc., are abbreviated. The opponent... and so on... were shown." When they say this, "the person is not found... and so on... understand the refutation here," the reading "understand the refutation" must have been seen. "For the purpose of making one acknowledge difference" means, "just as I must speak of difference, so you too must speak of it"— this is the meaning of "for the purpose of challenging with an acknowledgment of difference." "Because the question of unity or diversity of conventional and ultimate truths is to be set aside" means because it is undeclared. If it is to be set aside, to be rejected, because it is established by others, and the rejection was made based on what is already obtained, so he should not be censured. But if the other person, taking some nature as a 'person', desires its establishment, and it is not proper to establish it when such a nature exists, then he should be censured. However, there is no such conventional nature. Therefore, one who says that the question of unity and diversity of that (person) is to be established, should not be censured, so this is the meaning intended by the proponent when making the rejection. The explanation of the Pure Comparison is finished. 6. Explanation of the Simile Comparison 28-36. "And the question of difference based on common apprehension" - this commonality of the two is not a proper reason for difference, but rather it should be considered whether it is apprehended by its own nature as ultimate truth. "More than twenty-one" is the previous reading, but it should be read as "more than twenty". 37-45. Thinking that "by allowing the discourse 'there is a person', apprehension is allowed," he says, "imputing common apprehension." "Five hundred and nine counter-measures are shown" - from this it is understood that even in the Pure Comparison, the reading is "understand the counter-measure." And what was said in the sections on argument, in the pure ultimate truth, as "four counter-measures," that too is "five counter-measures." The explanation of the Simile Comparison is finished. 7. Explanation of the Fourfold Method Comparison 46-52. One who does not desire difference even from a single phenomenon should not be questioned regarding individual phenomena like form, etc. For if he does not desire difference from the aggregate, he should not be censured for rejecting non-difference from a part. To avert this possibility of speech, he says, "And this questioning," etc. "Whole" means referring to the fifty-seven kinds of phenomena, or the person as ultimate truth, or the ultimate truth as a person, thus referring to the whole. Having thus considered the whole ultimate truth, and since the characteristic of questioning is established by the treatise, and since there is no other ultimate truth Due to its non-existence, by a person in the ultimate sense, it cannot be other than that. Thus, for one who rejects the question, "Is form a person?", it is proper to impose a rebuke; this is the meaning. "By separation of own-nature" means it is said to be of a different nature from form. "All phenomena" refers to all phenomena except form. In "Is a person in form?", he rejects it out of fear of destruction if the basis is destroyed, meaning he says "and out of fear of annihilationism." However, in the three, rejection is intended due to contradiction with the doctrine. For he does not desire the view of self-identity, but it is proper to say that he rejects it out of fear of eternalism. For among the views of self-identity, five are annihilationist views, and the rest are eternalist views. And in "apart from form," this meaning, "a person possesses form," should be understood as included. The explanation of the fourfold method of correlation is finished. And the explanation of the discourse on correlation is finished. 8. Explanation of the Meaning of Characteristics 54. Regarding "in opposition and agreement," what will be said: "However, in six ways, it should be said 'Understand, make amends,' etc." (Kathā. aṭṭha. 54) does not agree with that. For in "in opposition and agreement," in opposition, it should be said "Understand, rebuke!" and not "make amends." The explanation of the meaning of characteristics is finished. 9. Explanation of the Purification of Terms 55-59. Here, regarding the sameness of meaning of the two terms "person" and "is found," it should be investigated whether that very sameness is accepted or not accepted by the other party. For the person is indivisible, while "is found" is divisible. So, saying this, how could one accept the sameness of meaning of the terms "is found" and "person," which have divisible and indivisible meanings? And just as for the terms "is found" and "form," which have divisible and indivisible meanings, when one states that division, the implication that some form is found and some is not found does not arise, so too, for this (person), when one states the aforementioned division, the implication that has arisen should not occur; this is to be sought. this is the meaning here. 60. "Observe the world as empty" (Sn 1125) by this, it is said that in essence, there is no person. Thus, it is said: "it is also said there is not." The explanation of verbal purification is finished. 10. Explanation of the Inquiry into Designations 61-66. Referring to the inseparability of the physical body, it is said: "because of the existence of a physical body." Referring to the designation found in the Sutta: "either with form or without form" (Iti 90), it is said: "and because of the existence of such a designation." Because of the existence of one who is free from passion, and because the state of being passionate is not definitive, and because it is not dependent on the sense-sphere, the meaning is that it rejects saying "passionate." 67. "Through contemplation of the body" this is a causal statement. The meaning is: "having such a view due to the contemplation of the body." "Spoken directly" is "This has been declared by me as indeterminate: 'the soul is one thing, the body another'" (MN 2.128), spoken directly. The explanation of the inquiry into designations is finished. 11. Explanation of the Inquiry into Destinies 69-72. It is said: "showing, he said, 'therefore the person transmigrates,' and so on." But it should be: "showing, he said, 'it should not be said that the person transmigrates,' and so on," or it should be said: "having shown." 91. "With which body, called form, he goes" here, by saying "he goes with form," since "form is the person" is not allowed, the way in which "that is the soul, that is the body" arises, that should be stated. "Referring to the attainment of non-perception" the meaning should be understood as: "referring to the attainment immediately after decease," since he does not desire an intermediate existence for a person going to hell, or going to non-perception, or going to the formless realms. But for those who, taking that there is perception in non-percipient beings at the time of decease and at the time of rebirth, and at the time of attaining non-perception, would desire an intermediate existence for one attaining non-perception, for them, because of the existence of an intermediate state, it cannot be said: "attainment of non-perception is without feeling." 92. In "without feeling," and so on, "other than that" means the attainment of the sphere of neither-perception-nor-non-perception, which is other than the state of perception, being non-perception itself. Neither-perception-nor-non-perception Even when it is not said,