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"The cultivation that proceeds by way of the fading away of perception is also the attainment of non-perception" - in stating this doctrine, it shows that the opponent's doctrine is that the cultivation that proceeds by way of the fading away of perception, which is the attainment of the fourth jhana, is not taken as "the attainment of non-perception," but that it too is called the attainment of the cessation of perception and feeling, which is non-percipient. Because it is established by one's own school that for one who has attained the attainment of non-perception, non-greed and so on exist, here the fourth the attainment of the formless sphere is called "the attainment of the non-percipient state." 736. Because one attains it through the fading away of perception, it is non-percipient, not because perception is absent. Thus, it refers only to the attainment of the fourth jhāna. The commentary on the discussion of non-percipient beings is finished. 11. Commentary on the Discussion of the Accumulation of Kamma 738-739. "Born together with kamma." In some texts, regarding the questions, it says: "He rejects it with reference to the accumulation of kamma, he affirms it with reference to what is dissociated from consciousness." In other texts: "He rejects it with reference to what is associated with consciousness, he affirms it with reference to what is dissociated from consciousness." Both should be considered. 741. Therefore, it should be understood that the intention is to ask about the oneness of the three contacts because all three exist at one moment and because the three contacts converge. The commentary on the discussion of the accumulation of kamma is finished. The commentary on the fifteenth chapter is finished. The third fifty is completed. 16. The Sixteenth Chapter 3. Commentary on the Discussion of Giving Happiness 747-748. In the discussion of giving happiness, "such a thing" means that which is neither one's own, nor others', nor his. Such a thing should not be given, because it is impossible for another. The intention is that he affirms it merely by tradition, not by reason. The commentary on the discussion of giving happiness is finished. 4. Commentary on the Discussion of Attentive Reflection 749-753. "By that consciousness-ness" means that consciousness is its object, so it is "that-conscious." Its state is "that-consciousness-ness." By that "that-consciousness-ness." Or, that consciousness which is the object and to be objectified is "that-consciousness." Its state, its being the object and to be objectified, is "that-consciousness-ness." By that, one is urged, is the meaning. The commentary on the discussion of attentive reflection is finished. 9. Commentary on the Discussion of Form, Form-sphere, and Formless-sphere 768-770. In the discussion of form, form-sphere, and formless-sphere, "below" refers to the discussion included in the fourteenth chapter (Kathāvatthu-aṭṭhakathā 703-705). "Attainments" and so on are in the manner already stated. And here, where it is said "there is form that is formless-sphere," form is spoken of because of the performance of formless-sphere kamma, and there, What should be said, that in the eighth chapter, in the discourse on formless and form (Kathā. Aṭṭha. 524-526), is just as stated. The explanation of the discourse on form, form-realm, and formless-realm is concluded. The explanation of the sixteenth chapter is concluded. 17. The Seventeenth Chapter 1. The explanation of the discourse on the accumulation of merit by Arahants 776-779. "Without taking up the mind" means "without taking up the functional consciousness which is indeterminate, as stated, because of the existence of the occurrence of giving etc. by functional consciousness." The explanation of the discourse on the accumulation of merit by Arahants is concluded. 2. The explanation of the discourse on Arahants not having untimely death 780. "Having taken wrongly" means "having taken the meaning 'I do not say that even deeds whose results have not yet ripened are annihilated'." But some say, "having taken the meaning wrongly thus: 'I do not say that a person is annihilated without experiencing the results of deeds'." 781. "It is not suitable for so long" means "rejecting the view that it is not suitable for so long, and rejecting the view that it is suitable thereafter." Here, indeed, from the saying "when life exists, when there is a remainder of life, he deprives of life," teachers say that for one who crushes or cuts off the head of one dying by natural causes, there is no killing. The meaning is that even if there is a living being, the perception of a living being, the intention to kill, the attempt, and death, if he did not die by that attempt, there is no killing. But it is difficult to understand how, if he dies in this way, he did not die by natural death, not even for a single mind-moment. The explanation of the discourse on Arahants not having untimely death is concluded. 3. The explanation of the discourse on "All this is from kamma" 784. "Just as a sprout from a seed" means that just as there is no arising of a sprout without a seed, so too there is no arising of present existence without kamma, without the result of kamma; it is with reference to this that he rejects it. "He asks about the fruit of giving in terms of the object given" means that he asks about the fruit of that giving, by which intention one gives it, not of the object given. All this is from kamma Then the commentary is finished. 4. Commentary on the Discourse on the Bound Faculties 788. "Even without impermanence" means that just as in "how painful are the hells" and so on (M.N. 3.250), suffering is said to exist even by being an object of suffering. The commentary on the Discourse on the Bound Faculties is finished. 7. Commentary on the Discourse: "What should not be said purifies the Sangha's offering" 793-794. In the discourse "What should not be said purifies the Sangha's offering," "and those cannot purify the offering" means that just as a person can purify by performing purification of virtue and so on, and even by attaining cessation, the paths and fruits cannot do so in the same way. Or it means "by not receiving." The commentary on the Discourse: "What should not be said purifies the Sangha's offering" is finished. 11. Commentary on the Discourse on the Purity of Offerings 800-801. In the Discourse on the Purity of Offerings, explaining the meaning of "may it be purified," it says "may it be of great fruit." The purity of mind of the donor alone gives rise to the result, meaning that it is independent of the recipient; without the recipient as a condition, it brings about a volition of great result by the donor alone. It means that it gives rise to the result independently of the recipient. "One is the doer for the other": If the donor's volition of giving were done by the recipient, it would be appropriate. Why is it said, "Is it not stated in the exposition of views: 'The gift is given by the donor, the result arises by the recipient; thus one would be the doer for the other'"? This is true, but if the arising of the result by the recipient were also by the arising of the volition of giving, then in that case, it would be appropriate to say "one is the doer for the other." The commentary on the Discourse on the Purity of Offerings is finished. The commentary on the Seventeenth Chapter is finished. 18. The Eighteenth Chapter 1. Commentary on the Discourse on the Human World 802-803. "Improperly" refers to the understanding of "referring to the city of Tusita" and so on. The commentary on the Discourse on the Human World is finished. 2. Commentary on the Discourse on the Teaching of the Dhamma 804-806. And having received his teaching, he himself... and was taught by the Venerable Ānanda Thera. The explanation of the discourse on Dhamma teaching is concluded. 6. Explanation of the Discourse on the Transition of Jhānas 813-816. In the discourse on the transition of jhānas, "in reverse order" means that having emerged from the first jhāna, one should attend to the drawbacks of initial and sustained application, and then the second jhāna should be cultivated. Thus, "without that" means without the sequence of access concentrations and jhānas. The explanation of the discourse on the transition of jhānas is concluded. 7. Explanation of the Discourse on the Interstices of Jhānas 817-819. "This is called an interstice of jhānas" means that it is not a jhāna due to the absence of being any of the first jhāna and so on, but rather it is called an interstice of jhānas, like the interstices of the south-east and other directions. Which one? It should be connected to "that concentration which is free from initial and sustained application." The explanation of the discourse on the interstices of jhānas is concluded. 9. Explanation of the Discourse on "The Eye Does Not See Form" 826-827. "Referring to the acknowledgment" means, it is the intention that it refers to the acknowledgment by mind-consciousness, as stated in the manner of "having seen form with the eye, one grasps its features" (Dhs. 1352) and so on. Therefore, it should be considered: "If this is so, then form becomes mind-consciousness, but how does the seeing of form by mind-consciousness's acknowledgment occur?" The explanation of the discourse on "The Eye Does Not See Form" is concluded. The explanation of the eighteenth chapter is concluded. 19. The Nineteenth Chapter 1. Explanation of the Discourse on Abandoning Defilements 828-831. "They are called abandoned when they do not arise, even though they have not arisen." Therefore, it refutes that there is no abandoning of defilements. It shows that "abandoning defilements in the past" and so on should not be said, because they have neither arisen and ceased, nor will they exist, nor have they arisen.