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The explanation of the discourse on abandoning defilements is concluded. 2. Explanation of the Discourse on Emptiness 832. "The characteristic of non-self is partly" refers to the characteristic of non-self of the immaterial aggregates. "In one way" they say it is in the way of the characteristic of non-self being subject to aging and death. For the form aggregate and so on, the state of not being subject to one's will, the inability to say "may it not age, may it not die," is non-self. That, in essence, just old age and death, and that because it is said (in Dhātu. 71) that "old age and death are comprised of two aggregates," the old age and death of the immaterial aggregates are included in the aggregate of formations (saṅkhārakkhandha) this is their meaning. The commentary on the discourse on emptiness is finished. 3. Commentary on the discourse on the fruits of recluseship 835-836. "And the arising of fruits" refers to the nature of attainment. The commentary on the discourse on the fruits of recluseship is finished. 5. Commentary on the discourse on suchness 841-843. In "designated as the intrinsic nature of form, etc.," here, "the intrinsic nature of form, etc." means "the intrinsic nature of form, etc." this meaning should be understood. For it speaks of "suchness" as being, not as being connected to. The commentary on the discourse on suchness is finished. 6. Commentary on the discourse on skillfulness 844-846. "Nibbāna is skillful merely by being blameless" means whatever is skillful, all of it is merely by being blameless, therefore, Nibbāna is said to be skillful. The commentary on the discourse on skillfulness is finished. 7. Commentary on the discourse on absolute certainty 847. Relying on the Sutta "Once plunged, one is plunged indeed," thinking that the determination made with reference to the non-arising of supramundane faith, etc., in that birth, is made with reference to the state of being a stump in saṃsāra, this is the absolute certainty for the ordinary person, which is fixed wrong view, thus it is said, "there is absolute certainty for the ordinary person." The arising of doubt and the arising of other certainties, which revoke absolute certainty, should be considered and understood. The commentary on the discourse on absolute certainty is finished. 8. Commentary on the discourse on faculties 853-856. "Even of the mundane" means by showing the state of being the faith-faculty, etc., of faith, etc., even of the mundane, just as of the supramundane, to prove the state of being the mundane faith-faculty, etc., it is said for the purpose of showing the state of being the faith-faculty, etc., of faith, etc., this meaning should be understood. The commentary on the discourse on faculties is finished. The commentary on the nineteenth chapter is finished. 20. The Twentieth Chapter 2. Commentary on the discourse on knowledge 863-865. In the discourse on knowledge, "one fully comprehends suffering" indicates only supramundane path-knowledge, thus, by saying "one fully comprehends suffering," this... Your statement reveals only the knowledge of the supramundane path, not its very nature as knowledge. Why? Because knowledge is not only supramundane, therefore it is said that this is not a proof. The commentary on the discourse on knowledge is finished. 3. Commentary on the discourse on hell-keepers "Paṇunna" means "driven away," meaning "completely expelled." The commentary on the discourse on hell-keepers is finished. 4. Commentary on the discourse on animals "The declaration of its existence" means "the existence of that elephant-king and the divine vehicle," which should be construed separately. The commentary on the discourse on animals is finished. 6. Commentary on the discourse on knowledge In the discourse on knowledge, regarding "if it has twelve bases," here "supramundane" is a remaining part of the phrase, or it means "if that supramundane knowledge has twelve bases." "To be fully understood" is the prior part, "fully understood" is the latter part. But the knowledge of truth, even at the moment of the path, exists by way of accomplishing the function of full understanding, etc., therefore it is said, "together with the prior and latter parts." The commentary on the discourse on knowledge is finished. The commentary on the twentieth chapter is finished. The fourth fifty is concluded. 21. The twenty-first chapter 1. Commentary on the discourse on the Dispensation "It is said for the purpose of urging in all three questions" means that the word "Dispensation," etc., is said in all three questions, and it should be understood that the whole is spoken as the locus of its parts. The commentary on the discourse on the Dispensation is finished. 4. Commentary on the discourse on psychic power In the discourse on psychic power, "there is psychic power of intention" means that because it succeeds by way of intention, there is such a psychic power named "intention." The commentary on the discourse on psychic power is finished. 7. Commentary on the discourse on Dhamma In the discourse on Dhamma, regarding "there is no other form apart from the state of form," whatever rule of form might be stated, there is no such thing as a "state of form" that is different from form, and there is no other form apart from the state of form. Therefore, with the intention that form is just form, not the nature of feeling, etc., it should be said, "form is fixed by its state of form," and not otherwise by a rule of the state of form, is the intention. There, from form... When the absence of another 'rūpa-state' is shown, the absence of another 'rūpa' from the 'rūpa-state' is indeed shown. Thus, showing that very absence of another 'rūpa-state' from 'rūpa', he says, "for it is the nature of rūpa," and so on. "This usage" means: The nature of rūpa is 'rūpa-nature'. The meaning of rūpa is 'rūpa-state'. Thus, the usage of 'rūpa-nature' or 'rūpa-state', which proceeds as if taking a difference, that nature is indeed different from feeling and so on. It is for the purpose of making known this difference. "Therefore" means: Because rūpa is not different from its 'rūpa-state'. Without saying, "Rūpa is rūpa itself, not the nature of feeling and so on," when one says, "rūpa is fixed by its rūpa-state," that statement is flawed in the manner described. So why, when saying, "for rūpa is fixed by its rūpa-state, meaning rūpa is rūpa itself, not the nature of feeling and so on, it should be said," does he acknowledge, "rūpa is fixed by its rūpa-state"? This meaning should be understood. "But isn't this said by oneself, not by another, so it shouldn't be said 'he acknowledges'?" No. Because one speaks as if to another, even to oneself. Or, "it should be said" means it is said by one's own proponent that it should be said. And if it should be said by him, and he acknowledges this matter, then why does his own proponent acknowledge it? This is the meaning here. "By way of another meaning" means: The reason stated there was concealed and challenged by another. So, by showing that very reason, he refutes the challenge. "Otherwise than this" means: Apart from the mere nature of rūpa and so on, there is no fixed thing conceived by him. In order to refute what he conceived, to challenge again in the same way, he says, "fixed in wrongness," and so on. This is the meaning. The commentary on the Discourse on Dhamma is finished. The commentary on the Twenty-first Chapter is finished. 22. The Twenty-second Chapter 2. Commentary on the Discourse on Wholesome Consciousness 894-895. In the Discourse on Wholesome Consciousness, "at the moment of impulsion" means at the impulsion moment preceding the parinibbāna consciousness. The commentary on the Discourse on Wholesome Consciousness is finished. 3. Commentary on the Discourse on Imperturbability 896. "Bhavaṅga consciousness" means the death consciousness, because it is the termination of bhavaṅga, is called "bhavaṅga consciousness." "—" he said. The commentary on the Imperturbable discourse is finished. 5-7. Commentary on the Tissopika discourse. 898-900. Having seen a seven-year-old embryo, he thinks, "There is a maturation of faculties, which is the cause for attaining arahantship, even in the womb." He thinks, "There is also the attainment of arahantship." Having seen a dream of the sky, he thinks, "There is the realization of the Dhamma and the attainment of arahantship, just like the supernormal powers of traversing the sky, etc." This is the meaning. The commentary on the Tissopika discourse is finished. 9. Commentary on the Condition of Repetition. 903-905. "No one, indeed, repeats the condition of repetition." Just as a seed does not acquire the state of the four sweets, so too, there is no one who, taking up the condition of repetition, which is called development, is called one who repeats. This is the meaning. The commentary on the Condition of Repetition is finished. 10. Commentary on the Momentary. 906-907. Among forms such as earth, some arise and some cease; thus, establishment occurs in the continuity of forms. For there are no immediate conditions, etc., for forms, by which the continuity of forms might occur like the continuity of non-forms. Therefore, in the mind, it is stated, "The great earth is established in the mind," and so on. The commentary on the Momentary is finished. The commentary on the Twenty-second Chapter is finished. 23. The Twenty-third Chapter. 1. Commentary on the One Intention. 908. "One intention by way of the intention of compassion" means it is said to be an intention different from the intention of lust. Here, in "one intention," the word "one" should be understood in the sense of oneness. For if it were in the same sense, then even in the intention of lust, there would be "one intention," meaning there would be oneness of intention.