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If so, the question arises: “Why are those who attain Nibbāna without effort or with effort described by similes of those greater than them?” Responding to this question, he says, “to show that they are greater…etc.” “By that” means by the statement, “it would not be, it would not be mine.” Or, “by that” means by the aforementioned statement of its meaning. “Of this suffering” means of this present suffering of consciousness, etc. “Knowledge of the arising” is knowledge. “By all four” means by the four terms, “it would not be.” “What exists” means what exists in ultimate reality. Therefore, he says, “bhūta means with its own nature,” meaning bhūta refers to the five aggregates. As it is said, “Monks, see this as bhūta.” “With a mind turned away” means with a heart turned away, with an intention to turn back from the stream of craving, etc. “He becomes indifferent” means like a man who has abandoned his wife, he abandons fear and delight and becomes unconcerned. “Not distinguished” means inferior. “Distinguished” means superior. To show that “sambhave” (in becoming) when said after “bhave” (in existence) is an unstated synonym, he says, “present,” etc. “It is called bhūta” means what is called bhūta is also called bhava, or it was. “From which it arises” is sambhava. “Its sustenance” is the condition for that existence. “By the wisdom of the path in due course” means by the wisdom of the Noble Path attained through the sequence of insight. “By that” means by the trainee. The explanation of the section on the single is finished. 2. Explanation of the section on the pair 63. “Of anyone” means of anyone at all. “In any way” means in any manner, it is said to mean even by mere suppression. “Of the internal grasping” means of the grasping that arises with reference to oneself. 83. “Previously grasped” means what was first grasped by the thought, “it will do for me,” etc. “That done” means such a thing In this manner. It is said that 'not living on the fruit of merit' (implies that) one who lives on the fruit of merit stands on the side of gratitude. 90. 'Full by the perfection of qualities, satisfied as far as is necessary here' – thus he says: 'without anxiety due to completed tasks'. The explanation of the Section on Twos is finished. 3. Explanation of the Section on Threes 91. 'By the remaining breach of restraint' (means) by the remaining destruction of restraint from bodily and verbal transgressions. And that, when spoken of in terms of doors, is mental-door-related, thus he says: 'by the breach of mental restraint'. Now, showing it by way of different kinds, he says: 'or by the breach of mindfulness-restraint and so on', meaning 'by the occurrence of forgotten mindfulness and so on'. Whatever is a natural characteristic or conduct is also called 'sīla' (virtue), thus the term 'sīla' is also used for unwholesome things. 94. 'Of those with the same object' (means that) for these, the first fruit and so on is the same kind of object; thus they are 'samānavisayā', of those. 107. 'Its purpose, its aim, is the accomplishment of the supramundane' – this is the meaning. 'Of that ultimate teaching'. 'By being a part of the root' (means) by being a part in the sense of being the root. 118. 'Arrogant' (means) one with inflated, empty conceit. 123. Supporting virtue, purifying it when impure, and perfecting it when imperfect – thus he says: 'to be purified and to be developed'. 'Relying on higher virtue' (means) by wisdom arisen having made higher virtue the support. 124. It only shows similarity to excrement, not similarity to an excrement-pit – this is the intention. For it is by means of excrement itself that even a pit is disgusting. And this meaning, that a pile of excrement is an excrement-pit, should not be stated in this context. 130. Sarabhaṅga and other teachers, having fully understood the desires for existence in the form realms and so on, and teaching worldly full understanding perfectly – thus he says: 'for the most part they are not able'. Or, referring to their inability, the meaning is that they are not able to teach. The explanation of the Section on Threes is finished. 4. Explanation of the Section on Fours 133. 'By another' (means) by someone else, (or) by one who is commanded – this is the meaning. 'By command and by oneself' (means) by the command of the commander, and done by oneself as commanded, and that which belongs to that commander, which... is made by means of a device. By the command of evil, by means of a command, the evil that has arisen. 148. By the teaching that is the cause. Of the teachings, of the virtues and other teachings that are to be understood by the teaching. 152. Immediately, that which is said immediately after the knowledge has arisen. What is it then? He says, "a word." It decays. This shows the reason why the word "loka" (world) is used in that sense. So he says, "connected with a cause." 156. Of the wholesome and unwholesome. Showing that the genitive case with the word "kusala" (wholesome) is in the locative sense, he says, "the meaning is in the wholesome and unwholesome." The perfection of the teacher is known by wholesome speech, the perfection of the disciple by skill in the wholesome and unwholesome. The perfection of the assembly is also a cause for the perfection of eloquence of a Dhamma speaker endowed with knowledge. So he says, "by the ability to instruct by the perfection of the disciple." 157. By wholesome states, by states of calm and insight. The fourth is mentioned, who neither invites the Sangha nor gives alms. 166. What is said as "in due time," that which is said in the Pāḷi, "Whatever is there to be blamed, he also says it in due time. Whatever is there to be praised, he also says it in due time." In that statement, in that sentence, the person who is said to "speak in due time," what kind of person is he? To show him for investigation, it is said in the Pāḷi, "he is a knower of time," etc. This is the connection, showing that it is said in the compendium. 168. The failure of previously arisen conditions, the failure of conditions that first arose in that existence. The failure of these is the failure of active conditions, this is the connection. 173. Of those, of the defilements that are abandoned and remaining. It is only the vision of liberation, because that vision has liberation as its purpose. 174. Of the cloths woven from threads, this is the genitive case of determination. 178. The mental body is the aggregate of names. And these two are the fulfillment of the restraint of virtue and the non-transgression of livelihood. From that, from the non-transgression of livelihood. The comparison of speech to turmeric dye, etc., this is the connection. Therefore, he says, "not of the person." 179. By the word "iti" (thus), "a wooden log..." "sako" here is said with the word "iti". "Evaṃpakāra" (of such kind) with this also includes things like sticks. 181. "Avisaṭasukha" means undistracted happiness. 187. "Khandhadhammesu" means in conditioned phenomena. "Tadalābhena" means by not attaining the path and fruit. "Atthena" means with the meaning of virtue and so on. The explanation of the Tetrad is finished. 5. Explanation of the Pentad 191. "Yathā tesu paṭipajjitabbaṃ" means how one should practice among those five individuals, by way of showing analogies and comparisons, through beneficial instruction and practice, how others should practice, this is the meaning. The word "ārambha" is intended to be a verb, not a noun as in "the question of the defilement of the doer of ārambha" and so on, therefore it is said "the word denoting the act of ārambha". Because "nirujjhanti" (they cease) is said, "by way of the function of the path" is said. 192. "Gahaṇa" is the acceptance "it is so". 199. The connection is not like this, because they are not of the same kind. The explanation of the Pentad is finished. 6. Explanation of the Hexad 202. This, beginning with the realization of the truths, is included because the fruit is inseparable from its cause. Therefore it is said "sāma" (by oneself) and so on. "Produced by oneself without a teacher" this is a statement of a quality existing in omniscience, not the exclusion of another phenomenon devoid of it, because there is no other such phenomenon. Therefore, its being with a teacher, and its arising from another, are rejected. This meaning is stated with "there" and so on. There, "being with a teacher" is being caused by another's instruction, "arising from another" is arising by dependence even without instruction. This is the distinction between them. The explanation of the Hexad is finished. 7. Explanation of the Heptad 203. "Kusalesu dhammesu" (in wholesome phenomena) is the locative of support, not of object. Showing this, it is said "included in wholesome phenomena". Now, showing that this locative has the characteristic of an object, it is said "or in the factors of awakening" and so on. "Tadupakāratāya" (for their helpfulness) this is said with reference to the meaning "to be accomplished among wholesome phenomena". "Ummujjanapaññāya" means by the wisdom of emerging, or by the manner of emerging. by undeveloped wisdom. “Because of that” means just by emerging. Just as the arising of knowledge is an emerging from the defilement side, so too is the arising of faith. Therefore, it says, “the emerging called faith.” “Mind-turn” means the turn of the mind-continuum. “Many individuals” is said because those individuals have attained the completion of penetrating and reaching the insight into each state. Why? Because Arahattaship is not grasped in that existence. “The state of the third individual, etc.” means the state of an individual who has emerged and stands. The description of the Septad is finished. 10. The Description of the Decad 209. “Stream-enterers, etc.