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The connection is: "it is not false speech" means "there is no offense". The explanation of the discourse on "Speech not like the mind" is finished. 11. The explanation of the discourse on "Endowed with past and future" 568-570. "By the designation of being endowed" means by the designation of being possessed. Therefore it is said: "one possessed of present phenomena is called 'endowed'". "By the designation of acquisition" means by the designation of attainment. This (designation) is the way in which a person called "endowed" is to be spoken of as such. This method applies to the rest as well. The explanation of the discourse on "Endowed with past and future" is finished. The explanation of the Ninth Chapter is finished. 10. The Tenth Chapter 1. The explanation of the discourse on Cessation 571-572. In our own doctrine, it is desired: "Immediately after the cessation of the preceding mind, the succeeding mind arises." But the opponent says: "In the same moment that the life-continuum mind (bhavaṅga) exists, in that very same moment, the functional mind (kiriyamaya) arises." He says. Thus, the co-existence of prior and subsequent thoughts is also allowed. Therefore, he said, "together with the moment of dissolution." And thus, just as with resultant-functional aggregates, the co-existence of functional-resultant aggregates, resultant-resultant aggregates, and functional-functional aggregates should be stated in the manner described. Showing this meaning, he said "of the bhavaṅga consciousness," and so on. There, "to be desired by the state of rebirth existence" means "upapattesiyā" (rebirth-desired) resultant aggregates. And these are mostly synonymous with bhavaṅga, as stated in the commentary: "of the bhavaṅga consciousness which has attained the designation 'upapattesiyā'." For its initial and final moments are the rebirth-linking and death consciousness. And its object is called bhavaṅga. It is said that because eye-consciousness and so on fall in the middle of functional processes, their inclusion by the four functional aggregates is appropriate. For by the word "and so on" in "eye-consciousness and so on," it is not only ear-consciousness and so on that are included, but also receiving and investigating consciousnesses. The exposition on the discourse of cessation is concluded. 3. Exposition on the discourse of the path for one endowed with the five consciousnesses. 576. "Characteristic" refers to the characteristic of the five consciousnesses having arisen objects, and so on, as a non-erroneous single mode. Although mind-consciousness can be without a basis, when it has a basis, it too has an arisen basis. Thus, in the Pāli, in the exception, it is stated, "If the five consciousnesses have arisen objects." To show that there is also a way for mind-consciousness to have an arisen basis, he says, "If it were said 'six consciousnesses have arisen bases' instead of 'five consciousnesses,' then it would not be possible to say, 'Indeed, for one endowed with the five consciousnesses, there is no development of the path.'" He says this to show that "six consciousnesses, and so on, is intended." 577. "Signless, empty, undirected" these are synonyms for Nibbāna. It is said that if eye-consciousness were to grasp the signless, it would also have emptiness as its object, meaning "that itself is emptiness." The exposition on the discourse of the path for one endowed with the five consciousnesses is concluded. Description of the Discourse on the Fivefold Consciousness Not Being Concerned 584-586. That, having bent, proceeds. “Grasping the nature of the object” means the grasping of the object’s agreeable and disagreeable nature. It shows that the concern is that by which the grasping of the object’s nature leads to wholesome consciousness being conjoined with non-greed and so on, and unwholesome consciousness being conjoined with greed and so on. The Description of the Discourse on the Fivefold Consciousness Not Being Concerned is finished. 6. Description of the Discourse on Two Kinds of Morality 587-589. “Cessation of non-arising” means cessation without arising. “Cessation of transgression of morality” is the cessation of the transgression of morality itself. Observing the momentary cessation of the inclinations. The Description of the Discourse on Two Kinds of Morality is finished. 7. Description of the Discourse on Morality Not Being Mental 590-594. “By what is established” means by what is undestroyed. “By accumulation” means by the accumulation of kamma that has become morality. “In the manner stated in the discourse ‘Giving is not mental’” means that just as the Pāli text proceeds “Is it not to be said that a mental phenomenon is giving? Yes. Giving has an undesirable result… Therefore, a mental phenomenon is giving,” so, following that, by bringing forth suttas that prove morality is mental, such as “Is it not to be said that morality is mental? Yes. Morality has an undesirable result,” and so on, and by showing their meaning, an unmental phenomenon, such as form, gives results in the future. If that were morality, one would be moral without undertaking restraint, without abstention. But since the volition of undertaking, abstention, and restraint is morality, therefore, the connection should be made with “Morality has a desirable result, a pleasing result,” and so on. It is with reference to this meaning that “in the manner stated” was said, meaning “according to the stated manner.” But since in the Pāli text, while the discourse “Morality is not mental” appears, there is no separate discourse “Giving is not mental,” therefore, it was said, “that discourse should be sought.” The Description of the Discourse on Morality Not Being Mental is finished. 9. Description of the Discourse on the Cause of Undertaking 598-600. In the discourse on the cause of undertaking, starting from “contact gives,” up to “black and white phenomena are made manifest.” coming to be an ornament, and the citation from the suttas on planting groves, etc. This much is similar to the discourse on enjoyment. He says: "taking up... (etc.) ...is to be understood." The commentary on the discourse on the cause of taking up is finished. 11. The Commentary on the Discourse on Unmanifest Immorality 603-604. The unmanifest is the consequence of wholesome or unwholesome actions, arising from the great elements, and obtainable even in another mind-moment. This doctrine is included in "the accumulation of demerit dissociated from mind." Therefore, what is said in "by command" (etc.) is for the purpose of showing other consequences. To show this, "by command... (etc.) ...is the intention" is stated. There, when the commanded one performs acts of harm, etc., by virtue of being commanded, then the command is to be understood as a constituent in the acts of taking life, etc. But that command, in the sense of being provisional, is said to be without manifestation. This is the intention of the other proponents. To show this, "on one day" (etc.) is stated. The commentary on the discourse on unmanifest immorality is finished. The commentary on the tenth section is finished. The second fifty is completed. 11. The Eleventh Section 4. The Commentary on the Discourse on Knowledge 614-615. The "blind" ones, namely the Pubbaseliyas, Aparaseliyas, Rājagirikas, and Siddhatthikas, are mostly Mahāsaṅghikas, it is said, "formerly... (etc.) ...they would be." There, the word "others" refers to the direct opposition of the two doctrines. For the former, one endowed with eye-consciousness, etc., is called "one with knowledge." For these, he is not to be called "one with knowledge," it is said. The fading away of lust is the uprooting of lust, and similarly, the fading away of ignorance. Just as one whose ignorance is uprooted is called "one with knowledge," and by contrast, "one without knowledge," so too, one whose ignorance is not uprooted is called "one without knowledge," and by contrast, "one with knowledge," it is said. Because ignorance has faded away, he becomes one who can be called "one with knowledge," but not because knowledge is constantly and continuously occurring. This is the intention. The commentary on the discourse on knowledge is finished. 7. The Commentary on the Discourse on the Power of Psychic Potency 621-624. Referring to the life-span in which death occurs due to the exhaustion of kamma, it is said, "by way of the result of kamma." In which, Death does not occur by the exhaustion of life-span. Referring to that, it is said "by counting years." There, by the saying, "one does not die until that evil kamma is exhausted" (M.N. 3.250; A.N. 3.36), it is mostly by the exhaustion of kamma that death occurs in hell. Therefore, it is said, "it is spoken with reference to hell, as if by the ripening of kamma." By the statement defining the life-span of humans and devas, such as "a hundred years, a thousand years, a hundred thousand years," it is mostly by the exhaustion of life-span that death occurs for them. Therefore, it is said, "it is spoken with reference to humans and the devas of the Cātumahārājika realm and so on, as if by counting years." The word "spoken" should be brought in and connected. The explanation of the discourse on the power of psychic potency is concluded. 8. Explanation of the discourse on Concentration 625-626. By the meaning of "placing evenly": by warding off unevenness, such as sluggishness and agitation, or by destroying distraction itself, and placing it. By saying "concentration is the continuity of consciousness," its mental factor nature is rejected. Therefore, it is said, "without taking it as another mental factor." The rejection of the existing distinction for one-pointedness that has attained distinction through development is a fault. But that (rejection) is for one-pointedness that has not attained distinction, in a general sense.