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" But it is proper to say "capable" by virtue of his capable nature without making a distinction. In "nothing that determines existence," the word "having seen" is to be supplied, or it is connected with "declares." The explanation of the discourse on "Seven Lives at Most" is finished. The explanation of the twelfth chapter is finished. 13. The Thirteenth Chapter 1. Explanation of the discourse on "Enduring for an Aeon" 654-657. In the discourse on "Enduring for an Aeon," below Thus, in the discourse on psychic power. The commentary on the discourse on aeons is concluded. 3. Commentary on the discourse on immediate application 660-662. In the discourse on immediate application, it should be understood that the meaning "anantarāpayutta" (immediately applied) is stated in the commentary by superimposing the word "anantara" (immediate) onto "ānantariya" (immediacy), meaning "that which is immediately applied by this." The Pāli reading "Anantarapayutto" is also seen. The commentary on the discourse on immediate application is concluded. 4. Commentary on the discourse on the fixed and the unfixed 663-664. Here, regarding "the remaining three-realm phenomena are called unfixed," he speaks of "three-realm phenomena" referring to those phenomena that have not attained fixity. Indeed, it is with reference to these that it is said, "Even one endowed with these is unfixed." Thus, taking this mere conventional usage, the explanation of meaning for those whose doctrine is "he enters the fixed course" is with the intention that "the fixed Bodhisatta, in his last existence, is capable of realizing the Dhamma, of entering the fixed course." Thus, the mere conventional existence of the word "fixed," and the capability to realize the Dhamma, are stated as the reason for the phrase "he enters the fixed course." But it is proper that capability alone is the reason for both. By another (argument): if the fixed one were to enter a fixed course, the one fixed in wrongness into the fixed course of rightness, or the one fixed in rightness into the fixed course of wrongness, and that does not exist; this is the meaning for showing that. The commentary on the discourse on the fixed and the unfixed is concluded. 8. Commentary on the discourse on disagreeable passion 674. In the discourse on disagreeable passion, by "Oh, if only this were mine!" — this longing, it shows that only greed thus occurring is intended here as "passion," not otherwise. 675. But in the Sutta, this is connected with "intention." The commentary on the discourse on disagreeable passion is concluded. 9. Commentary on the discourse on Dhamma-craving as indeterminate 676-680. Since it is called Dhamma-craving, therefore it is indeterminate. Taking craving for all wholesome or supramundane phenomena as "Dhamma-craving," since it is craving, therefore it is not wholesome. But since it occurs in Dhamma, therefore it is unwholesome... It shows that the view is "it is not, thus it is indeterminate." The six cravings are shown summarized in three sections, therefore, the intention is that even craving for phenomena is not indeterminate, due to its nature as craving for sensuality, etc. The explanation of the discourse on "Craving for phenomena is indeterminate" is finished. The explanation of the thirteenth chapter is finished. 14. The Fourteenth Chapter 1. Explanation of the discourse on connecting wholesome and unwholesome. 686-690. "That" refers to wholesome and unwholesome, and the connection should be understood separately. Or, "both of them" is the remainder of the statement. "Connects" means joins, it is said to produce immediately. The explanation of the discourse on connecting wholesome and unwholesome is finished. 2. Explanation of the discourse on the arising of the six sense bases. 691-692. Some debaters say, "In a sprout, only the seed of trees, etc., complete with branches and twigs, becomes manifest." Making their statement an example, he says, "of those complete with branches and twigs," and so on. The explanation of the discourse on the arising of the six sense bases is finished. 3. Explanation of the discourse on the immediate condition. 693-697. Here, in "depending on the eye and forms, ear-consciousness arises," even while noting immediate arising, he does not desire ear-consciousness with a visual object in the eye. Rather, it is appropriate to say "he acknowledges" because it is stated that it is ear-consciousness with a sound object in the ear itself, by way of immediate perception. The explanation of the discourse on the immediate condition is finished. 4. Explanation of the discourse on noble form. 698-699. Desiring right speech and so on as form and also as the path, he also speaks of "noble form." The explanation of the discourse on noble form is finished. 5. Explanation of the discourse on "another underlying tendency." 700-701. "The former reading is 'sarāgo, etc., means that at that time, craving is not abandoned, so it is called sarāgo.' The latter reading is 'sānusayo, etc., means that at that time, the underlying tendency is not abandoned, so it is called sānusayo.' That is appropriate. For it is not a difference between underlying tendencies and their manifestations, therefore, it agrees with 'that is not a proof'." The explanation of the discourse on "another underlying tendency" is finished. 6. Manifestation Explanation of the Discourse on 'Pariyuṭṭhāna is Disconnected from Consciousness' 702. Because even when one attends to impermanence etc., defilements like lust arise, and they are not connected with insight, therefore, the meaning is that the view is "pariyuṭṭhāna is disconnected from consciousness." The explanation of the discourse on 'Pariyuṭṭhāna is Disconnected from Consciousness' is finished. 7. Explanation of the Discourse on 'Included' 703-705. "Of three kinds" (refers to) by way of the basis and opportunity for defilements, or by way of sensual lust, sensual thought, and sense-sphere phenomena, being of three kinds. "By way of defilement-sensuality" means it is said to be by way of the state of defilement-sensuality existing in the sense-sphere. "Not discerning the intention" means that it lies latent accompanied by the form-sphere, and that it is included in the form-sphere by being one of the form-sphere phenomena, not discerning the state of being questioned, this is the meaning. The explanation of the discourse on 'Included' is finished. 8. Explanation of the Discourse on 'Undeclared' 706-708. The view (is) "The world is eternal, Vaccha, this is undeclared," the connection is that it is called "undeclared" because it is not stated as eternal etc. Here, however, the view is not called "undeclared," but rather it is shown as "this question is to be set aside." Therefore, it is proper that the view should not be called "undeclared" in any way. The explanation of the discourse on 'Undeclared' is finished. 9. Explanation of the Discourse on 'Not Included' 709-710. "Therefore" (means) because even when views and lusts have the same state of suppression, one is called "devoid of lust," but not "devoid of views," therefore, they say the meaning is that views are not included in the mundane. However, due to the absence of form-sphere views, views should be included in the sense-sphere. And if it were included, then, just like sensual lust, the view of one who has attained jhāna would also vanish, and he would be called "devoid of views," but he is not called so. Therefore, views are not included. For it is to be understood that he says that view, which is not vanished for him, is not a sense-sphere view like sensual lust, by which it would be included in the sense-sphere. The explanation of the discourse on 'Not Included' is finished. The explanation of the Fourteenth Chapter is finished. established. 15. Fifteenth Section 1. Explanation of the Conditionality Discourse 711-717. Therefore, conditionality is established, meaning that a phenomenon that is a root condition cannot be, for example, an object condition or a dominant condition, just as it cannot be an object condition, etc. Thus, only its nature as a root condition is established. The explanation of the Conditionality Discourse is finished. 2. Explanation of the Mutuality Condition Discourse 718-719. The term "demeritorious volitional formations" is also included, as it was stated, "Is not ignorance co-arisen with volitional formations?" This is the intention. In the phrase "by way of co-arisen, mutual, present, and non-disappeared association," the support is not mentioned because it is understood by grasping the meaning through a distinction of order, and because karma and nutriment are unique. For it will be said, "The three clingings are conditions for ignorance, just as volitional formations are for craving" (Kathā. aṭṭha. 718-719). Therefore, the conditionality of volitional formations here is shown to be similar to that of clingings. The explanation of the Mutuality Condition Discourse is finished. 9. Explanation of the Third Perception and Feeling Discourse 732. In the Third Perception and Feeling Discourse, "referring to other beings" means referring to those five-constituent beings who are to attain the cessation of perception and feeling, other than those who have already attained it. Or, it refers to all other beings, as they desire the cessation of perception upon the arising of perception even in non-percipient beings. "The nature of the body" means such a body, in which even the contact of living beings operates, and so on. 733-734. "There might be a contradiction with the Sutta" - this should be said after making the opponent agree. The explanation of the Third Perception and Feeling Discourse is finished. 10. Explanation of the Non-percipient Beings and So On Discourse 735.