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again, having asked about the association of that very feeling aggregate and so on with aggregates and so on, an explanation was made. For indeed, because it is associated with what is associated with itself, it is determined as "associated with what is associated." By "with form" it should be understood that non-association is also stated for cessation truth, unconditioned, and unformed things. Similarly, by "with mixed forms" it is stated for ungrasped, not-to-be-grasped, and so on, and for things mixed with Nibbāna. For it will be said: "Nibbāna, however, is indeed of subtle form-nature." By "by those encompassing all formless aggregates," it means that association is obtained only for those presently existing. The meaning is, without removing even a single phenomenon from those presently existing, by those encompassing the complete four aggregates, such as formless existences. This is the summary here: those that do not obtain association, such as the form aggregate, all of them are not included; and the others, such as the feeling aggregate, all of them are included. The explanation of the term "associated with what is associated" of the ninth method is concluded. 10. The Tenth Method: Explanation of the term "disassociated with what is disassociated" 353. In the exposition of "disassociated with what is disassociated," among the ungrasped, phenomena such as the mind-object base are not included because, being phenomena pertaining to all mind-arisings mixed with non-objects, there is no disassociation from them. And phenomena such as the truth of suffering, the four great elements, and the undetermined are not included because there is no disassociation of aggregates and so on, which are disassociated from those disassociated from them. This distinction should be understood. The explanation of the term "disassociated with what is disassociated" of the tenth method is concluded. 11. The Eleventh Method: Explanation of the term "associated and disassociated with what is included" 409. In the explanation of the eleventh method, the connection of the phrases "and they, with the remaining three aggregates, with one mind-base, with seven consciousness-elements" is with "are called associated." To show the meaning of "with some," by "in the aggregate of formations, in the mind-object base and mind-object element, excluding craving," when "and they" is said, it specifies the phenomena included by the truth of origin and by the inclusion of aggregates and so on, and of those very specified ones... Regarding the remaining self-blameworthy aggregates, the aggregates of formations, with craving for the sense-bases and sense-elements, with craving for the aggregates of feeling and perception, it is said, referring to their association with those that are associated, "Because they are associated with some, they are called associated." The explanation of the terms "associated" and "dissociated" as compiled in the eleventh method is finished. 12. The Twelfth Method: Explanation of the terms "compiled" and "not compiled" by the associated 417. In the twelfth method, just as in the ninth method, only those capable of association are obtained, thus it is said, "These very ones are extracted." The explanation of the terms "compiled" and "not compiled" by the associated in the twelfth method is finished. 13. The Thirteenth Method: Explanation of the terms "associated" and "dissociated" by the uncompiled 448. In the explanation of the thirteenth method, the twenty-two phenomena that are uncompiled by all three compilations, which is consciousness itself, are shown in the Pāḷi in the summary verse beginning "rūpañca dhammāyatana" (form and the mind-base), and are called "phenomena similar to the aggregate of form." But those that are uncompiled by all three compilations, which are gross sense-bases, as if formless, all the remaining ones mentioned here are extracted and called "similar to the formless nature." "Remaining" means the aggregates of feeling and so on, which appeared in the fifth method, even though they are not compilers, their explanation here is not relevant, and so they are not extracted. As for those that are not compilers at all, such as the phenomena of the truth of suffering, there is nothing to be said about them. To show why the aggregates of feeling and so on are not relevant, it begins by saying, "For by the aggregate of feeling..." There, there is no such thing as their association, meaning there is no association due to the mixture of form and formless phenomena with dissociations. But if those formless phenomena and form phenomena were sometimes associated with all consciousness-elements, it would not be said that their dissociation does not exist, "and dissociation does not exist," it should be understood that this is not because dissociation exists for those uncompiled by the aggregate of feeling. For due to the absence of both, the aggregates of feeling and so on are not relevant here. Thus, in this context, it might be said, "by the aggregate of feeling..." And the seven consciousness-element phenomena, mixed with non-objects, by way of aggregates and so on, are not included. And for them, concomitance and dissociation do not exist. Indeed, for all consciousness-elements associated with non-objects, for those concomitant with all consciousness-elements, and for phenomena of both kinds, their non-inclusion by the three classifications such as the feeling aggregate, the consciousness aggregate, the eye base, and so on, and the absence of their concomitance and dissociation, is the reason for their non-applicability. Dissociation is fourfold due to dissociation by kind, by plane, by time, and by continuity. Therein, dissociation by kind is "wholesome phenomena, unwholesome phenomena," and so on. Dissociation by plane is "sensory realm, form realm," and so on. Dissociation by time is "past phenomena, future phenomena," and so on. Dissociation by continuity is "internal phenomena, external phenomena," and so on. Thus, dissociation should be understood as fourfold. The explanation of the terms "not included," "concomitant," and "dissociated" in the thirteenth method is concluded. 14. The fourteenth method: Explanation of the terms "dissociated," "included," and "not included." 456. In the fourteenth method, the non-applicability of dissociation to the mind-base and so on should be seen, due to their nature as phenomena belonging to all consciousness-moments mixed with non-objects. And here, for the three kinds beginning with "kind," since they are merely the nature of phenomena, concomitance and dissociation do not apply in any way. This is because internal and external phenomena are a combination of all phenomena, and the non-manifest and non-impinging phenomena and so on are all consciousness-moments mixed with non-objects. Only the phenomena of the truth of suffering and so on are taken here, as there is inclusion and non-inclusion for those dissociated from them. In the Pāli summary verse, "they are not found in the collection" means "they are not found in the final method." And by "by the futile questioner," it is said that those not found are not found due to the futile questioner, because their question is futile. Or alternatively, the futile questioner is the eighth method. And together with it, in the final method, these phenomena are not found at all, due to the absence of even dissociation. The explanation of the terms "dissociated," "included," and "not included" in the fourteenth method is concluded. Root commentary on the Dhātukathā treatise. The commentary is finished. Original Sub-commentary on the Treatise on the Designation of Persons 1. Explanation of the Matrix In the Dhammasaṅgaṇī, having shown the division into aggregates and so on in the analysis of phenomena collected by way of triads and dyads; and having stated the distinctions of inclusion and non-inclusion and so on in the Dhātukathā for those thus collected and analyzed; the Puggalapaññatti is commenced with "Six Designations" and so on, to show, by way of its distinctions, that designation by which these are designated by their nature and by way of their substratum. Therein, the designation of persons, such as "person, woman, man, deity, human," arises by taking as substratum those phenomena that occur in a sequential manner, as a collection of non-natures. And the designation of their own nature, by way of a collection of their own nature and distinctions of their own nature, for these and other external forms and Nibbāna, is known as the designation of nature, which is fivefold, such as the designation of aggregates. By that, all designations of nature analyzed in the Dhammasaṅgaṇī and so on are included. The designation of persons, however, is a designation of non-nature. And by that, all designations of non-nature, such as "monastery, couch," are included, primarily because they arise by taking as substratum the knowable phenomena of nature, such as those pertaining to the continuity of beings, by way of distinctions like 'temporal' and 'timeless'. Thus, designation, is called existent designation and non-existent designation. Indeed, these are mixed, and the other four. Therefore, it should be understood that by showing these, all designations are shown in this treatise. Among the six designations, such as the designation of aggregates, it should be understood that the name of this treatise is 'Puggalapaññatti' because it takes as its basis the designation of persons, whose distinctions are not shown elsewhere but are shown precisely here. 'Wishing to designate phenomena here' means wishing to show them as the basis of designation. For this treatise does not *make* designations, but rather *shows* designations by means of their bases. The phrase 'designation of aggregates' refers to all designations of common distinctions, such as 'aggregate,' 'form,' 'earth,' and so on;