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The explanation of the discourse on the faculties of the Eighth One is concluded. 7. Explanation of the discourse on the Divine Eye 373. "Supported" means that it is made strong by a condition, so that it becomes distinguished by its sphere of experience and range. "Only that" means that the previous mere physical eye is not supported by phenomena; this is the meaning. "Not within range" means physical... The place to be grasped by the eye did not come into range. And here, indicating the object, speaking of the dissimilarity of the range of power itself, the grasping of the object, as if it were the object of the physical eye, is not for seeing a specific object, but rather, it clarifies that it is for seeing such a visible object in which there are specific ranges of power, or the specific range of power of a similar object is the distinction. And it is not desired that the physical eye itself is the divine eye. The meaning is that during the time of supporting the Dhamma, it is not desired that it is only the former physical eye. The arising of the physical eye is the path – this was said only to show the conditionality of the physical eye, not to prove its non-grasping. "Of those pertaining to the rūpa-sphere" – the meaning is that he desires that the great elements arisen by the condition of rūpa-sphere jhāna are "pertaining to the rūpa-sphere." This method applies even in "of those pertaining to the arūpa-sphere." "Because of the absence of rūpa-sphere consciousness at the moment of the arūpa-sphere, he rejects it." The meaning is that he rejects that at that very moment, having been rūpa-sphere, it did not arise as arūpa-sphere. 374. Although he does not desire that the divine eye, supported by Dhamma, is the eye of wisdom, the meaning is that by which the three eyes, through the support of Dhamma, would become other eyes when one speaks of them. The commentary on the discourse on the divine eye is concluded. 9. Commentary on the discourse on the knowledge of beings according to their kamma. 377. "By the divine eye, he discerns beings according to their kamma." A designation of the instrument is made in the divine eye, as a strong support for the knowledge of beings according to their kamma, not in the function of knowing beings according to their kamma. But another thinks the designation of the instrument is in that very function, thus it is said: "having grasped it improperly." "The knowledge of beings according to their kamma is itself the divine eye" – by this statement, it should be understood that the divine eye itself is the knowledge of beings according to their kamma. And the word "eva" (itself), being misplaced, should be placed after the word "dibbacakkhu" (divine eye). For it prevents the knowledge of beings according to their kamma from being a different thing from the divine eye. For the divine eye is not... of his knowledge of how beings fare according to their kamma. The commentary on the discourse on the knowledge of how beings fare according to their kamma is concluded. 10. Commentary on the discourse on restraint 379. The existence of restraint and non-restraint among the Cātumahārājika gods is revealed by the Āṭānāṭiya Sutta, thus it says, "referring to the Tāvatiṃsa gods." This being so, in the discourse on happy destinies, it is heard that the former gods, included in Tāvatiṃsa, drank liquor, and the Sakka gods prevented liquor drinking. It must be said that their drinking of liquor is not non-restraint. The commentary on the discourse on restraint is concluded. The commentary on the third section is concluded. 4. The Fourth Section 1. Commentary on the discourse: 'Is a householder an Arahant?' 387. By "being associated with householder fetters," it shows this meaning: that one is called a "householder" indeed, by being associated with householder desire and lust, not merely by outward appearance. The commentary on the discourse: 'Is a householder an Arahant?' is concluded. 2. Commentary on the discourse on rebirth 388. "Without a womb," thus, he is spontaneously reborn. The intention is to take the meaning that there, by that very rebirth, he attains final Nibbāna. The commentary on the discourse on rebirth is concluded. 4. Commentary on the discourse on being endowed with 393. In the discourse on being endowed with, one who claims, referring to attainment, does not speak of being endowed with like the four aggregates. It should be stated how the implication arises of his being endowed with the four, such as contact and so forth. The commentary on the discourse on being endowed with is concluded. 5. Commentary on the discourse on being endowed with equanimity 397. By this method, thus, everything, beginning with "there are two kinds of being endowed with," should be connected. There, "attainment-state" means the acquisition of the first jhāna and so forth, for one who attains any of the realms like the fine-material sphere, by way of the first jhāna and so forth. Even when the first jhāna and so forth have ceased, it is a mental concomitant, separated from consciousness, that does not cease. By this, they say, one who is sleeping or engaged in recitation and so forth, is said to be endowed with them. The commentary on the discourse on being endowed with equanimity is concluded. 6. Commentary on the discourse: 'Is one not awakened by enlightenment?' 398. Therefore, thus, because the two knowledges as stated are enlightenment. Not taking that, because enlightenment does not exist in the sense of an attainment-state... The explanation should be understood that the questions and cross-examinations are directed at those whose view is that one endowed with such qualities is a Buddha, according to one's own school. The commentary on 'Buddha by Enlightenment' is finished. 7. Commentary on the Discourse on Marks 402. It is said with reference to the Bodhisatta himself, meaning that this discourse was spoken taking only the Bodhisatta among those endowed with marks, excluding non-Bodhisattas. It is not that there is no one else endowed with marks apart from the Bodhisatta. Nor is it that all those endowed with marks are Bodhisattas; therefore, this is not a conclusive proof, is the meaning. The commentary on the Discourse on Marks is finished. 8. Commentary on the Discourse on Entering the Fixed Course 403. Except for the perfection of perfections, it shows that they are called 'men fixed on enlightenment' only by the perfection of perfections. And it shows that they declare it not because any regulator has arisen, but only by 'nanti' and so on. The commentary on the Discourse on Entering the Fixed Course is finished. 10. Commentary on the Abandonment of All Fetters 413. It is said that 'without circumlocution' means that because there is no remaining thing to be abandoned, one takes this expression 'abandonment of all fetters' as abandoning by the path of arahantship itself, without taking it as a mere figure of speech. They say that 'because there is no unabandoned' means that because there is no remaining thing to be abandoned, one declares it, and similarly in 'abandonment without remainder'. If this is so, then it follows that he has abandoned his own view and acknowledged the view of his opponent. The commentary on the Abandonment of All Fetters is finished. The commentary on the Fourth Chapter is finished. 5. The Fifth Chapter 1. Commentary on Liberation 418. The meaning is that the knowledge of fruition does not occur, and therefore, things abandoned by the path, due to being liberated by way of 'tadaṅga-vimutti' (momentary liberation) and so on, and due to not arising again, should not be called 'liberated' or 'unliberated'. And here, the knowledge of lineage (gotrabhu-ñāṇa) should be understood as included by the term 'vipassanā' (insight). The commentary on Liberation is finished. 2. Commentary on the Knowledge of the Adept 421. It is not the knowledge of the adept, by this, the opponent's view is that it is knowledge itself of the adept, because it is the domain of the adept, but not of the adept, and so on. Shows its meaning. The explanation of the knowledge of one beyond training is finished. 3. Explanation of Perverted Knowledge 424. "Not just earth" means it is not just earth by its characteristic, or earth with its constituents. The perversion of "permanent in the impermanent" and so on is called perverted knowledge, and it should be understood that the term "knowledge" is applied even to ignorance. The explanation of perverted knowledge is finished. 4. Explanation of Determinative Knowledge 428-431. There is knowledge, by which the Blessed One, seeing what is conducive to truth and following the knowledge of the path, knows "he is capable" - this is the doctrine. "Making the first question the fourth" - here, counting from the perverted inquiry "for the determined not to go to the undetermined," he says "fourth." The explanation of determinative knowledge is finished. 5. Explanation of Analytical Knowledge 432-433. Even by one who holds that whatever knowledge the noble ones have is all supramundane, it cannot be said that all knowledge is analytical knowledge. For even the knowledge of non-noble ones is knowledge. Or it should be said that one does not desire its nature as knowledge. "Referring to the knowledge of attainment in the earth-kasiṇa convention" - this might be the intention, referring to this knowledge of a non-noble one. The explanation of analytical knowledge is finished. 6. Explanation of Conventional Knowledge 434-435. Showing that it speaks by taking the commonality of truth for both through the commonality of expression, it says "there" and so on. The explanation of conventional knowledge is finished. 7. Explanation of Mind-Object 436-438.