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4. The explanation of regulation 428-431. "That which" means "that knowledge". "Conformity to truth" means "conducive to the penetration of truth". Counting from the application of perversion, he says "fourth". Not counting from the application of non-perversion for the sake of going to a fixed rule for what is unfixed. For in that case, it would be a fifth, and also a special state. The explanation of regulation is finished. 5. The explanation of analytical knowledge 432-433. With the intention that "all knowledge" is not specified by "of the noble ones," he says, "for even the knowledge of non-noble ones is indeed knowledge." Or, taking what is said in the Pāli as "all knowledge" without distinction, he speaks thus. If it were the knowledge of the noble one, he would reject it, so he says, "This knowledge refers to that of the non-noble one." The explanation of analytical knowledge is finished. 7. The explanation of mind-object 436-438. "The declaration to be stated" means: The declaration that knowledge regarding a contact-object is to be called knowledge of penetrating others' minds, thus it proceeds. The explanation of mind-object is finished. 8. The explanation of future knowledge 439-440. They desire knowledge even in immediately future minds. But there, as in the momentary present, knowledge might sometimes arise through such preparation. Therefore, he says, "There is absolutely no knowledge in the immediate future." The explanation of future knowledge is finished. 9. Present knowledge Explanation 441-442. When it is said, "seen as impermanent in all formations," the knowledge that is the seeing, since it is also of the nature of formations, would likewise be seen as such. This is what is meant by "the meaning that arises." Such a statement is referred to as "a statement that has arisen in meaning." Since that statement arose in the sense of acknowledging that "that knowledge is also seen as impermanent," it is called "a statement of agreement." Of the contemplations of dissolution, those that proceed continuously. The explanation of the discourse on present knowledge is concluded. 10. Explanation of the Discourse on Fruition Knowledge 443-444. The variety of fruition is the high and low nature of fruition. By strength means by the strength of knowledge. The explanation of the discourse on fruition knowledge is concluded. The explanation of the fifth section is concluded. The Great Section is finished. 6. The Sixth Section 1. Explanation of the Discourse on Regulation 445-447. Of that noble person. The explanation of the discourse on regulation is concluded. 2. Explanation of the Discourse on Dependent Origination 451. "Established in the sense of cause" means the absence of deviation in its causal nature. For when a phenomenon is the cause of another phenomenon, there is no other state for it at that time. And that, in essence, is its causal nature. Thus, it is said, "it is indeed its causal nature." The explanation of the discourse on dependent origination is concluded. 5. Explanation of the Discourse on Attainment of Cessation 457-459. It denies the nature of intrinsic reality, because there is no intrinsic reality devoid of both those characteristics. By the saying "purification is also emergence," it is said, "purification is also a synonym for emergence." If intrinsic reality were established, it would be unconditioned due to its remoteness from the conditioned. Thus, it is said, "because it does not establish intrinsic reality." The explanation of the discourse on attainment of cessation is concluded. The explanation of the sixth section is concluded. 7. The Seventh Section 1. Explanation of the Discourse on Inclusion 471-472. Included means taken together by way of inclusion and so on. Since these are like bonds due to their commonality of being of one kind, it is said, "connections." The explanation of the discourse on inclusion is concluded. 2. Explanation of the Discourse on Association na 473-474. The state of being entered into what should not be entered, if there is a distinction among them, would be fitting, not otherwise— thus, showing the distinction of the simile with the breaking of the simile, he says: "The distinction of diversity… …shows." The explanation of the chapter on association is finished. 3. The explanation of the chapter on mental factors 475-477. In "Phassikādayo" (contact and so on), the word "ādi" (and so on) is a term for classification. By this, the feelings and so on, which are shown as distinct in the teaching of the arising of consciousness, are understood, not the material phenomena arising from them— thus he says: "There is no co-nativity devoid of the state of single arising and so on." The explanation of the chapter on mental factors is finished. 4. The explanation of the chapter on giving 479. "For the purpose of illustrating the nature of giving fruit" means for the purpose of illustrating the existence of giving fruit. "It is as if the giving of fruit is stated" means it is as if the giving of fruit is stated as primary by the mind. Otherwise, it cannot be said to be the nature of giving. For the nature of giving is indeed stated by "giving is an undesirable result" and so on. "For the purpose of preventing that" means for the purpose of preventing the giving of fruit. "That" refers to the statement "giving is an undesirable result" and so on. The undesirability of an affliction by way of medicine and so on should be seen as a synonym for the undesirable result of the object given. To clarify what was said, "not by one meaning," in response to the question, "How does the Sutta apply in the same way to the arguments of one's own school and other schools?" it was said, "The object given is indeed giving," and so on. There, the particle "eva" (indeed) is appropriate only in the negative aspect, not in the affirmative aspect, since the nature of giving is desired for both. Therefore, he says: "The meaning should be understood as 'mental factor indeed,' and 'the object given indeed.'" Therefore, he says: "For the giving of two," and so on. "For the purpose of releasing the state of confusion" means for the purpose of releasing the confusion of nature, even if there is the nature of giving. Therefore, he says: "Of the mental factor," and so on. The explanation of the chapter on giving is finished. 5. The explanation of the chapter on merit through consumption 485. "According to that doctrine" means according to the doctrine that there is a combination of the five consciousnesses. "Of these" refers to the present consciousness and the merit through consumption. 486. This argument is flawed due to the non-existence of consumption itself. The nature of merit is only in the volition of relinquishing, not disjoined from consciousness. of that. Thus, in this way, the meaning is that merit arises from offerings that are not wasted. Indeed, it is certain that even an offering given during the time of an ordinary person, when consumed by an Arahant, is an offering to that ordinary person, due to the merit arising from the un-wasted offering. The first interpretation establishes one's own doctrine by refuting the doctrines of others, while the second directly establishes one's own doctrine; this is the difference between them. The explanation of merit through consumption is concluded. 6. Explanation of offerings given from here 488-491. "By that very offering of robes, etc.," means by the offering of robes, etc., made by the donor without an act of transference of merit. Therefore, it is said: "even without deeds done by oneself." "By this reason" means that because they rejoice, possessions arise for them there. "If they go," etc., shows the way the doctrines of others are established. In that regard, if they do not sustain themselves, how could they rejoice, purify their minds, generate joy, or experience gladness? Some, seeing other departed ones sustaining themselves by performing acts of rejoicing, etc., also perform acts of rejoicing, etc. Therefore, the intention is that they sustain themselves by what is given from here. The explanation of offerings given from here is concluded. 7. Explanation of "the result of earth-karma," etc. 492. "By what is self-reproachable" means by what is reproachable in contact. For it is not that it is associated with that itself. "It" refers back to contact itself. "With attention" means accompanied by attention; the meaning is that it proceeds only by making attention its forerunner. "Being the support of karma" means being the support of the karma by which the aforementioned contacts, etc., were produced. "Of suffering" means of suffering arising in the future. The connection is "shows 'root craving'," and similarly here with "being the support." Craving, previously established as the cause of the accumulation of karma, is the support for karma; craving, which arises in the form of inclination towards existences, etc., in accumulated karma, is indeed the support for the result. 493. The state of attaining Nibbāna without exhausting what has arisen due to opportunity is the applicability of the instruction according to one's own time. 494. By "when there is kamma," it states merely the conditionality of kamma for earth, etc., not its generation. Therefore, it says, "it is called that which brings it about." The explanation of the discourse on the result of earth-kamma is finished. 8. Explanation of the discourse on the result of old age and death. 495. By "having one object," this is said in the sense of establishing non-objectivity, because the absence of the characteristic of association is brought out, not because it itself is the characteristic of association. 496. By "of the undeclared," it means of the resultant undeclared. Otherwise, there is nothing to be said. 497. That is, the statement "impurity of complexion is indeed old age."