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without including kamma-originated matter and other kinds of matter that arise at the moment of the dissolution of consciousness in the course of existence, only mind-originated matter is intended here. Some say: "There is no affirmation nor negation regarding kamma-originated matter and other kinds of matter." And thus, referring only to mind-originated matter, it is said: "For whom wholesome phenomena arise, for them indeterminate phenomena cease? No." (Yama. 3.Dhammayamaka.163) But this cannot be said in this way. The negation is established by such Pāli texts regarding the arising of kamma-originated matter and others at the moment of the dissolution of consciousness, and their cessation at the moment of arising. And those who say: "Just as in the Paṭisambhidāmagga, in the discourse on cessation, 'phenomena arisen at the moment of the path of stream-entry, excluding mind-originated matter, all are indeed dispassion, having dispassion as their object, having dispassion as their sphere...'" in phrases like 'having come to dispassion, established in dispassion', it is said 'excluding mind-originated form' because of its connection to mind, not 'excluding form', even here, because of its connection to mind, only mind-originated form is spoken of. And that is not so. For those for whom the stream-entry path is a co-nascent condition, and in whom there is a suspicion of dispassion, etc., those phenomena co-nascent with the stream-entry path are said there to be phenomena arisen at the moment of the stream-entry path. For the phrase 'arisen at the moment of the stream-entry path' indicates arising in the path, and kamma-born, etc., not arising in the path, do not deserve the designation 'arisen at the moment of the path', because they are not a co-nascent condition for that at the moment of the stream-entry path. Therefore, to exclude what should be excluded from the phenomena co-nascent with it at the moment of the path, it is said 'excluding mind-originated form'. But here, the connection and non-connection of the arising and ceasing of indeterminate phenomena to wholesome, etc., phenomena are considered for the person in whom, and in the place where, wholesome, etc., phenomena arise and cease. And kamma-born, etc., form is not indeterminate. Therefore, for the person taken by the conclusion, or in the place where there are existing arisings and ceasings of indeterminate phenomena, they should be understood; and where they are non-existent, they should be denied. And it cannot be said that 'not connected to mind are indeterminate' is not taken here, because of the statement of arising and ceasing for those who have attained cessation and for non-percipient beings. In the fourth question, 'at the moment of the arising of unwholesome and indeterminate consciousness' refers to those endowed with the moment of arising of unwholesome and indeterminate consciousness in the five-constituent existence, and of indeterminate consciousness in the four-constituent existence, taken by the conclusion 'or for whom indeterminate phenomena arise'. Thus, the distinction should be understood everywhere according to the conclusion. 79. It is said 'arisen with a single advertence'. But for what has arisen in the previous javana-series even with multiple advertences, 'at the moment of arising, those unwholesome phenomena will not arise, and for them wholesome states will not arise,” this characteristic is indeed obtained. Therefore, by this characteristic, everything that shares this characteristic, for the mind immediately after which the path of Arahatship will be attained, at the moment of the arising of that mind, it is to be understood that it is indicated by the culmination of wholesome and future states, by that very same shared characteristic. This method applies to the beginning of past unwholesome states and past indeterminate states, where it is stated as “in the second unwholesome” and “in the second mind.” Just as in the development section, by the culmination of development and abandonment with the path of Arahatship, even earlier developments and abandonments are shown, so too here, each one is shown by its beginning and end. 100. In the five-constituent existence, at the moment of the dissolution of unwholesome states, by the statement “those unwholesome states cease and indeterminate states cease,” it is understood that it is the sixteenth mind-moment from the rebirth-linking consciousness, or even later, a bhavanga consciousness, and not earlier than that. The description of the Process Section is concluded. The description of the Dhammayamaka is concluded. 10. The Faculty Dyad 1. The Designation Section Description of the Outline Section 1. In the Faculty Dyad, like in the Vibhaṅga, the life faculty is not designated immediately after the mind faculty, but after the male faculty, as in the Sutta: “Monks, there are these three faculties. Which three? The female faculty, the male faculty, the life faculty” (Saṃ. Ni. 5.492), following the order taught. In the Process Section, the life faculty, which protects the pleasant faculty and others that arise exclusively in the process, whether kamma-born or not kamma-born, and also those kamma-born faculties that occur at death and rebirth, the dyads based on these are to be stated in terms of death and rebirth processes. As for the eye faculty and others, up to the male faculty, excluding the mind faculty which is not a root, the remaining root-based ones are to be stated in terms of death and rebirth, as in the Sense-base Dyad. Therefore, the life faculty is the root of these. having first taught the latter, they then taught the former. The explanation of the Section on Teaching is concluded. The explanation of the Section on Elaboration 94. In "woman, the female faculty," since there is no such thing as "woman" as a distinct essence, and the concept of "woman" does not arise by merely apprehending form and other phenomena, therefore, taking the concept of "woman" as if it existed, even though it does not, and proceeding from that assumption, it was said "no" instead of "it does not exist." And by distinguishing happiness as "happiness, joy," and suffering as "suffering, grief," it is already understood that happiness is a feeling other than joy, and suffering is a feeling other than grief. Thus, in "happiness, the faculty of happiness; suffering, the faculty of suffering," it was said "yes." 140. In the Section on Pure Faculties, regarding "eye, the faculty," it was said "yes" because the divine eye and the eye of wisdom are faculties of wisdom. "The remaining ear" refers only to the stream of craving. The explanation of the Section on Elaboration is concluded. 2. The explanation of the Section on Occurrence 186. In the Section on Occurrence, the mind-faculty mentioned here, in the manner stated in the Sutta "There are, monks, these six faculties. Which six? The eye-faculty...pe... the body-faculty, the mind-faculty" (Saṃ. Ni. 5.495), is connected with all karmically produced and non-karmically produced phenomena that occur in rebirth, re-linking, and ongoing existence. It is not to be understood as dependent on other phenomena, like the life-faculty. Its pre-eminence is primary. Therefore, like the peak of a gable, the converging point of all faculties, it is placed at the end and connected. Taking into account the occurrence in the case of the life-faculty and other primary faculties, it is said: "For whom the life-faculty arises, for them does the faculty of happiness arise? For all those who are being reborn, at the moment of the arising of a consciousness dissociated from the faculty of happiness, for them the life-faculty arises, but for them the faculty of happiness does not arise. At the moment of the arising of a consciousness associated with the faculty of happiness, for them both the life-faculty and the faculty of happiness arise," and so on. with the faculties of pleasure, pain, and displeasure, and with the supramundane faculties, a connection is obtained. Similarly, the methods based on these, such as, "For whom the faculty of pleasure arises, does the faculty of pain arise for them? No." But because the connection with those that arise in the course of existence itself, and the methods based on those that arise in the course of passing away, relinking, and existence, such as the faculty of pleasure, and the methods based on the life faculty, are already clear, they are not stated, so it should be understood. "For those with eyes, without pleasure" is stated in the commentary as "said with reference to the four great resultant relinkings accompanied by equanimity." It should be understood that this is stated by way of illustrating relinking with eyes devoid of pleasure. For no rule is made that "only four." Therefore, relinkings of similar characteristics, such as minor resultant and fine-material sphere relinkings, are also shown. Among these, in the sense sphere, the illustration is made with the four great resultant relinkings due to their similarity to relinking with pleasure. Thus, the meaning is shown that just as relinkings with pleasure are not without eyes, so too are other great resultant relinkings. And for those born in the womb, who pass away when the eye and other faculties have not arisen, the state of being a rootless relinking is shown by demonstrating that sense-sphere relinkings with roots are necessarily accompanied by eyes and other faculties. For even with reference to those born in the womb, the statement "For whom the faculty of pleasure arises, does the faculty of eye arise for them? Yes" is shown in the Ayatana Yamaka to be applicable. For there is no reason to exclude those born in the womb who are included in the conclusion, and they are indeed referred to in passages like "for women who are without a nose when they are reborn." "For those without eyes, with equanimity"