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"He attends to the characteristic of contact, which is touching" - by this, it shows that the previous statement to be made was made with reference to collective attention, different from attention to individual phenomena. The explanation of mind-object is finished. 8. Explanation of Future Knowledge 439-440. "In all" - by "Pāṭaliputta, indeed," and so on, it is said that there is knowledge in the future, meaning that by the commonality of future existence, knowledge is desired even in the immediate future. The explanation of future knowledge is finished. 9. Explanation of Present Knowledge 441-442. Relying on the word... a statement that has come about in meaning, or based on a statement of permission. "Referring to continuity" means it refers to the continuity of contemplation from the dissolution of the contemplations of dissolution. This is the meaning. The commentary on the discourse of knowledge of the present is finished. 10. Commentary on the discourse of knowledge of the fruit "Like the Buddhas" means just as the Buddhas, by knowing all kinds of fruits and the inclinations of others, and by their own power, know the fruit, so it is said. The commentary on the discourse of knowledge of the fruit is finished. The commentary on the Fifth Chapter is finished. The Great Fifty is concluded. 6. The Sixth Chapter 1. Commentary on the discourse of fixedness "There is no such thing as unfixed" means just as for one fixed in wrongness, there is such a thing as unfixed in another existence, so for this (fixedness), there is never any unfixedness. The fixedness that is thus, that is the unconditioned. This is the meaning. The commentary on the discourse of fixedness is finished. 2. Commentary on the discourse of Dependent Origination "Established in the sense of cause" means it is simply the state of being a cause. By this, it shows the meaning that the state of being a cause for phenomena is the fixedness of phenomena. Similarly, also in "the fixedness of phenomena." The commentary on the discourse of Dependent Origination is finished. 3. Commentary on the discourse of Truths "Truth as a basis" means birth and so on, craving for sensual pleasures and so on, and right view and so on. The truth of characteristics, by the characteristics of affliction, origin, and leading out, is affliction and so on. The commentary on the discourse of Truths is finished. 5. Commentary on the discourse of the attainment of cessation "Being made, it is not made" means the non-occurrence of the formless aggregates, which are occurring, is achieved through the sequence of tranquility and insight. This is the meaning. And by saying "due to the absence of conditioned and unconditioned characteristics," he refutes the inherent nature of phenomena. And purification is just a synonym for emergence. The meaning is that the state of being unconditioned is not a cause, as it does not establish the inherent nature of phenomena. The commentary on the discourse of the attainment of cessation is finished. The commentary on the Sixth Chapter is finished. 7. The Seventh Chapter 1. Commentary on the discourse of inclusion "Included" means connected. The commentary on the discourse of inclusion is finished. 2. Discourse on association Explanation 473-474. Saying that there is no distinction of variety, the statement “oil has entered into sesame” is not appropriate, and thus it is shown that it is rejected with “not so.” The explanation of the discourse on associated phenomena is finished. 3. Explanation of the discourse on mental factors 475-477. It is said that there is no co-arising of contact and so forth, devoid of their single arising and so forth, by saying “referring to associated co-arising.” The explanation of the discourse on mental factors is finished. 4. Explanation of the discourse on giving 478. If only a mental factor is giving, then by the meaning “that which is given is giving,” the state of being giving would apply only to a mental factor, and this is the meaning of being challenged, as in “challenged by way of the object to be given.” 479. The meaning to be understood is that “undesirable fruit” and so forth are stated to illustrate the state of being giving for a non-mental phenomenon, and not to illustrate the state of being fruit-giving. By “undesirable fruit” and so forth, it is as if the fruit-giving of a non-mental phenomenon is stated, but not its state of being giving, and this is said to prevent that. And having done so, it immediately says, “for a non-mental phenomenon like food does not produce result in the future.” For the purpose of determining the state of being desirable fruit: just as there is no undesirable fruit for giving in any way, like an object to be given, but it is absolutely only desirable fruit, this is the meaning of for the purpose of determination. By the other: by the meaning “that which is given is giving.” But not by a single meaning: to refute this assertion of one’s own school that “only the object to be given is giving,” the scriptural proof “faith, shame” and so forth is applicable in the assertion of others’ schools, and also “here someone gives food” and so forth. To refute this assertion that “only a mental phenomenon is giving,” but to prove this “a mental phenomenon is giving,” “faith, shame” and so forth are applicable in one’s own school, or “here someone gives food” and so forth are applicable to prove “the object to be given is giving.” It should be understood that “not by a single meaning” is said with reference to such a variety of refutations and proofs. There, just as in the assertion of others’ schools, for the purpose of scriptural proof, “it should not be said that mental When asked, "Is Dhamma a gift?" the meaning should be understood as "mental state." Similarly, when asked, "Should it not be said that the object given is a gift?" the meaning is "the object given." Regarding "the object given is a desired result," only the absence of a desired result is rejected. Here, it should be read as "only the absence of a desired result is rejected." Or it should be said, "only seeing the absence of a desired result is rejected." This is said to avoid confusion, meaning to free the gift from being a mental state (by giving it) and from being an object given (by its desired result). The explanation of the discourse on giving is finished. 5. Explanation of the discourse on merit from use. The doctrine is that there is merit from use, which is dissociated from consciousness. The meaning is that they, referring to that, say that merit from use increases. "Also by its power" means by the power of that doctrine. They say that they acknowledge that there could be a combination of these, like the five consciousnesses. However, the meaning is that they acknowledge a combination only with reference to the contact of the five consciousnesses and so on. By "even if not used," it shows "the recipient, having received, does not use but discards," and so on. The argument that merit from use increases due to the existence of merit in an unused object given is refuted. When that is refuted, the argument of one's own school is strong. The meaning is that the existence of merit is thus proven only by the volition of giving. Even if there is merit in an unused object given, it is merit only by the volition of giving, thus it says, "the argument of one's own school is strong." The explanation of the discourse on merit from use is finished. 6. Explanation of the discourse on what is given from here. "They sustain themselves by that" means they sustain themselves by that robe and so on, or they sustain themselves by the giving of that robe and so on, even without deeds done by themselves, this is the meaning. "By this reason" means that if they do not sustain themselves by what is given from here, such as robes, how could they rejoice... and so on... how could they attain joy? This is said even for one establishing the doctrine. The discourse on what is given from here. The description of states of mind is finished. 7. The description of the discourse on the result of earth-karma 492. Feeling is of the nature of pleasant, unpleasant, and neutral, and so on. Having shown all karma-result through feeling, then, to show its connection with one's own faults, "and that, and perception, and so on" was said. "And there are for them" refers to the co-arising states like eye-consciousness, which are connected with faults. "The aspiration for a desirable result there" shows that aspiration itself is the basis for karma, as they perform karma with aspiration for a desirable result. Or it shows the arising of suffering through craving, grasping, and so on, which are conditioned by present feeling. "Root craving" refers to the former craving which is the basis for the karma that produces the present result-cycle, or it is the companion of karma, which is the basis for the result. 493. To show that the accusation is applied according to one's own doctrine, he says, "and by their doctrine," and so on. 494. "By way of acquisition" shows that when there is karma, there is the acquisition of earth, and so on, and thus karma is that which brings about such things. The description of the discourse on the result of earth-karma is finished. 8. The description of the discourse on the result of aging and death 495. "Lack of the characteristic of conjunction" means the lack of this characteristic of conjunction, "having one object." 496. "There is no alternative" means there is no alternative for the proponent to say. This shows that the question was not asked in an indeterminate way to prevent aging and death from being results of indeterminate things. 497. "The impure appearance is just aging," some say. That is the same as showing the bad appearance of form by "that unwholesome karma, of the origin of karma," and so on.