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The description of the discourse on the result of aging and death is finished. 9. The description of the discourse on the result of noble qualities 500. "They revolve" means the cycle of karma, and so on. The description of the discourse on the result of noble qualities is finished. 10. The description of the discourse on whether result is a state that has results 501. "Also by that condition" means that because the result of a result is mutually conditioned, it is also mutually conditioned by that condition. It shows the causal nature of this charge in relation to the former declaration, beginning with 'o hīti'. By the word 'etc.' in 'mutual conditionality etc., by way of conditionality', it includes co-nascent conditions etc., and shows that in them there is that particular mode of conditionality. The commentary on the discourse 'Resultant, non-resultant, and of the nature of result' is finished. The commentary on the Seventh Chapter is finished. 8. The Eighth Chapter 1. Commentary on the Discourse on the Six Destinies 503-504. 'Vaṇṇa' (color/appearance) means both color/luster and form/shape; thus it says "similar in appearance and form". The commentary on the Discourse on the Six Destinies is finished. 2. Commentary on the Discourse on the Intermediate Existence 505. From seeing a very distant, intervening, and attainable place, like one with divine sight. From going through the sky, breaking through intervening places, like one with psychic power. 'Not by co-existent phenomena' means that if it were not between existences, it would not be called intermediate existence; the meaning is that there would be no reason for the denial. 506. 'Not desiring birth, aging, and death there, nor the succession of decease and rebirth' – by this, it does not desire an intermediate existence immediately after decease as an aggregate, nor birth as 'present', nor death as 'disappearing upon entering the mother's womb'. 507. Just as in the sense-sphere existences and so on, there is a succession of decease and rebirth by repeatedly passing away and being reborn in those very places, so it shows that it does not desire that there. The commentary on the Discourse on the Intermediate Existence is finished. 3. Commentary on the Discourse on Sense-Pleasures 510. The nature of sense-sphere existence by way of 'going' to sense-sphere existence, meaning that all sense-sphere aggregates etc. are sense-sphere existence, should be understood with this intention. However, the nature of sense-sphere existence for the grasped aggregates alone is shown in the Discourse on Elements, not the nature of sense-sphere existence by way of 'going'. 'Relying solely on the statement "These five, monks, are sense-pleasures"' means that only the five divisions of sense-objects are called 'sense-desire', and that the term 'sense-sphere element' is not a name for anything else; the meaning is that it relies solely on such a statement with this intention. The commentary on the Discourse on Sense-Pleasures is finished. 5. Commentary on the Discourse on the Form-Sphere Element 515-516. In the Discourse on the Form-Sphere Element, the form-sphere element... In this sense, the view that the material realm exists only by material phenomena should be understood. In the Suttas, the delimitation of planes is only by delimited planes, as in "these three existences" (Dī. Ni. 3.305). They also speak of the delimitation of kamma, such as "making the Avīci hell as the limit below" (Vibha. 182). The explanation of the Material Realm is finished. 6. Explanation of the Immaterial Realm 517-518. By this method, it means: Just as in the previous discourse, material phenomena were called "material realm" without distinction, so here too, immaterial phenomena are called "immaterial realm" without distinction. The method stated there is the same here, this is the intention. The explanation of the Immaterial Realm is finished. 7. Explanation of the Sense-Bases in the Material Realm 519. "Even the nose-signs" this should be said as "even the nose- and other signs". "Sign" refers to a collection of material forms of a certain configuration, characterized by the nature of being the space for the nose and so on. The explanation of the Sense-Bases in the Material Realm is finished. 8. Explanation of Immateriality in Materiality 524-526. There is subtle matter, from which the escape is the immaterial (āruppa), this is the intention. The explanation of Immateriality in Materiality is finished. 9. Explanation of Materiality as Kamma 527-537. "Pakappayamānā" means "striving," meaning performing more activity in the associated (phenomena). "Purimavāreti" refers to this question: "Whatever matter arises from unwholesome consciousness, all of that is unwholesome." The explanation of Materiality as Kamma is finished. 10. Explanation of the Life Faculty 540. In the question "immaterial life faculty," it speaks by taking the end of the question "is there life for immaterial phenomena?" and so on. Here, in "wishing that there is a continuum of the life faculty dissociated from consciousness for immaterial phenomena," it should be understood that it is proper to say "wishing for immaterial phenomena" when one wishes for it for both material and immaterial phenomena, hence "for immaterial phenomena" is stated. 541. Even with "let there be material phenomena in the continuum of beings" and so on, it should be understood that it speaks of that very continuum of the life faculty. 542. The preceding and succeeding parts. In reference to, due to the proximity of attainment, it means that even then, it is attained. 544-545. Regarding "Two life faculties": "The question is for one's own proponent, the answer for the other" is the earlier reading. "The question is for the opponent, the answer for one's own proponent" is the later reading; that is suitable. The commentary on the discourse on the life faculty is finished. 11. Commentary on the discourse on the cause of kamma 546. "Sesa" (remainder) refers to the earlier questioning of stream-enterers and so on, as the cause of kamma like taking life. It cannot be said that "Handa hi" (well then) is an acceptance by the opponent, meaning "to make one accept." But it would be appropriate to say that one's own proponent says "of what kamma is it the cause?" to make the other accept. However, not taking "to make one accept" to mean "to make one acknowledge one's side," it should be understood as the opponent making one's own proponent grasp their own doctrine. The commentary on the discourse on the cause of kamma is finished. The commentary on the eighth chapter is finished. 9. Ninth Chapter 1. Commentary on the discourse on one who sees advantages 547. "For showing distinction" means "for showing dissimilarity." It should be considered how it is appropriate to crush the intention of one who acknowledges based on various minds. Indeed, it is appropriate that this is undertaken to show the absence of that, for one who speaks of two views together based on the object. By "based on tradition" and so on, it is shown that knowledge is not merely insight into impermanence etc. as an object, but also seeing the advantages in Nibbāna, such as "non-arising is safety." The commentary on the discourse on one who sees advantages is finished. 2. Commentary on the discourse on the Deathless as object 549. By "due to fear of the Sutta": "The further shore, monks, is safe, fearless; this is a designation for Nibbāna" (Saṃyutta Nikāya 4.238). The state of safety etc. is spoken of with reference to the state of being free from fetters etc. Thus, it should be understood as "due to fear of the Sutta" and so on. The commentary on the discourse on the Deathless as object is finished. 3. Commentary on the discourse on "form as object" etc. 552-553. For showing the distinction of the meaning of "object," the meaning of "condition" is "support," thus in this distinction... It is said for the purpose of showing that, when there are existing causes for clinging, whether one assumes or does not assume a distinction, because of having causes, even by the object of clinging, it is indeed with an object, and thus it should not be taken as without an object. The commentary on 'Form is with an object' is finished. 4. Commentary on 'Latent tendencies are without an object' 554-556. It is said to exist precisely because it is not abandoned, not because it is presently existing, this is the intention. The commentary on 'Latent tendencies are without an object' is finished. 5. Commentary on 'Knowledge is without an object' 557-8. That knowledge, they say, is path-knowledge. The commentary on 'Knowledge is without an object' is finished. 7. Commentary on 'Thoughts that follow' 562. Precisely without distinction, means by both object and association. The commentary on 'Thoughts that follow' is finished. 8. Commentary on 'The sound of thought's expansion' 563. "Everywhere" means in all thought-accompanied minds, everywhere, always; showing this meaning, he said: "even in the time of the occurrence of the mind-element." "The mere expansion of thought" means the mere occurrence of thought, this is the intention. The commentary on 'The sound of thought's expansion' is finished. 9. Commentary on 'Speech is not as the mind' 565. "No offense" because there is no intention to deceive, it is said that it is not false speech. The commentary on 'Speech is not as the mind' is finished. 11. Commentary on 'Past and future endowment' 568-570. "In them" means in those designations. By the designation of endowment, one is called 'endowed', by the designation of acquisition, one is called 'acquirer'. "One is called endowed" means this is the designation of endowment. "One is called acquirer" or this is the designation of acquisition, this intention should be understood. The commentary on 'Past and future endowment' is finished.