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Therefore, it is said, "by mere generality." The explanation of the discourse on Concentration is concluded. 9. Explanation of the discourse on the Stability of Dhamma 627. "Stability due to the cessation of ignorance" means: the certainty, called the order of Dhamma, in the immediate causal relationship of ignorance to formations, the inherent stability that is produced, not by the production of mere Dhamma-stability, but by the stability, called immediate causal relationship, becoming a condition. "Devoid of mutual conditionality" – this should be seen as a term rejecting co-nascent, support, and other conditions, not merely mutual conditionality. "All are like that" – by this, it includes immediate contiguity, non-contiguity, object-support, absence, disappearance, repetition, and so on. "And mutual conditionality" – here too, the meaning should be understood in the stated way. Here, however, formations, due to being conditions even for what arises from conditions... should be applied in that manner. Therefore it is said: "and the other of that." Commentary on the discourse on the stability of phenomena finished. 10. Commentary on the discourse on impermanence 628. The impermanence of form, etc., exists when form, etc., exists, and does not exist when it does not exist. In this way, its arising and cessation together with them is stated. The term 'impermanence' applies to the three characteristics of arising, etc., just as the term 'three-stick' (tidaṇḍa), which arises from three sticks, applies to all of them. Thus, that which has the nature of birth, aging, and death is not permanent, but impermanent. Its nature of birth, etc., is called by the word 'impermanence'. Therefore, the term 'impermanence' is possible for the characteristics of arising, etc., as stated: "in the three... etc. ... it is." "By way of inquiring into the divisions" means by way of inquiring into the classifications. Here, just as impermanence is evident by way of aging and dissolution, it is not so by way of birth. Therefore, it should be understood that in the Pāli text, the division of impermanence is shown only by way of aging and death. Commentary on the discourse on impermanence finished. Commentary on the eleventh chapter finished. 12. Twelfth Chapter 1. Commentary on the discourse on the work of restraint 630-632. Since all mind is a mind-door, it is said: "the mind of the life-continuum is called the result-door." Commentary on the discourse on the work of restraint finished. 2. Commentary on the discourse on kamma 633-635. Even that with result is indeed shown, because it is established that the remaining stated kamma is with result. Commentary on the discourse on kamma finished. 4. Commentary on the discourse on the six sense-bases 638-640. Because a part of the mind-base, which is result, exists, it is said "without distinction." Commentary on the discourse on the six sense-bases finished. 5. Commentary on the discourse on the seven-times-at-most 641-645. "Of this" means of this one who is seven-times-at-most. Therefore it is said: "And you desire a rule in the state of being seven-times-at-most." By which immediately effective kamma. "In between" means without producing seven existences, but right in between them. "Some" means the residents of Abhayagiri. "Others" means the grammarians. "Of him" means of him who is declared by the Blessed One with knowledge, as either "seven-times-at-most", or "clan-to-clan", or "one-seeded", of him as stated... Between the stages, there is no attainment of the higher path, because the teaching is unwavering. His realization is just according to the stage. And this distinction should be understood by the varying faculties of those very individuals, as there is no such thing by the rule of existence. Since even soft faculties might become sharp due to special conditions, therefore, referring to such, it is said: "He is called capable, he is not truly incapable." But since the Blessed One does not declare such by fixing it with "seven times at most" and so on, therefore he said: "But the capability to realize in between is not stated." And this method is to be desired absolutely. Showing that otherwise there would be confusion of individuals, he said "if indeed" and so on. The explanation of the discourse on "seven times at most" is finished. The explanation of the twelfth chapter is finished. 13. Thirteenth Chapter 1. Explanation of the discourse on remaining for an eon "Just the meaning stated below" – this refers to what was said in the discourse on psychic power: "This challenges, because it is declared that past and future remain for an eon without distinction," and so on. He says it was said referring to that: "Below means in the discourse on psychic power." There, "two eons" and so on, came by way of challenging the ability to transcend the limit of life. But here, if a schismatic, not remaining for a life-eon, were to remain for one great eon, just as one, so also for many eons, a challenge should be made. The explanation of the discourse on remaining for an eon is finished. 4. Explanation of the discourse on the determined and the undetermined "Of those who have not attained determination" refers to the qualities of individuals who have not yet arisen into wrong or right determination. Who are they then? They are the qualities belonging to the continuum of the individuals mentioned. Indeed, they are called "belonging to the three planes" because they are included in the three planes of existence. But those undetermined qualities that occur in the continuum of those who have attained determination, are not included here. For there is no undetermined state by being endowed with them. Therefore he said: "Even one endowed with them is still undetermined." This usage By this, there is no such thing as a fixed rule. It shows that it is said thus because of the suitability to awaken due to accumulated requisites. The explanation is that it is said as the reason for the word "niyata" (fixed/certain). "Of both" refers to the two phrases: "niyata" (fixed) and "enters into a fixed rule." The explanation of the discourse on the fixed and unfixed is finished. 8. Explanation of the discourse on disagreeable craving 674. "Thus proceeding" means proceeding in the form of a wish, "Oh, if only it were mine!" "Otherwise" means in the manner of delight, etc. The explanation of the discourse on disagreeable craving is finished. 9. Explanation of the discourse on craving for dhammas and the indeterminate 676-680. "Having taken" means by this it is merely a taking, and it shows that such a thing does not exist. For there is no craving that has a supramundane object or is indeterminate. "By three parts" means by the parts of craving for sensual pleasure, for existence, and for non-existence. The six cravings are also divided into craving for forms, etc. The explanation of the discourse on craving for dhammas and the indeterminate is finished. The explanation of the thirteenth chapter is finished. 14. The Fourteenth Chapter 1. Explanation of the discourse on the connection of wholesome and unwholesome 686-690. Here, the state of being an immediate condition is the connection and linking, thus it is said, "produces immediately." The explanation of the discourse on the connection of wholesome and unwholesome is finished. 2. Explanation of the discourse on the arising of the six sense bases 691-692. "Some theorists" refers to the Kāpilas. For they are manifestation theorists, saying that the effect, existing in the cause in an unmanifested state, later becomes manifest. They say that even though trees, etc., exist in the seed state, sprouts, etc., do not appear; only the seed itself becomes manifest. The explanation of the discourse on the arising of the six sense bases is finished. 3. Explanation of the discourse on immediate condition 693-697. "Observing immediate arising" means thinking that ear-consciousness arises immediately after eye-consciousness. By the very word "ear-consciousness," its dependence on the eye and its object being form are rejected, and its dependence on the ear and its object being sound are affirmed, thus it is said, "it is not sound-object in the eye." There, "sound object" should be brought in and connected as "wishing for ear-consciousness." This, according to the doctrine that ear-consciousness arises immediately after eye-consciousness, is thus known, so it is said: "because it is attained by way of immediate acquisition." The explanation of the discourse on immediate condition is finished. 4. Explanation of the discourse on noble form. "Right speech, etc." means right speech and action. There, right speech is by nature sound, and the other is by nature bodily intimation, or both are intimations; with this intention, it is a doctrine of form. The explanation of the discourse on noble form is finished. 5. Explanation of the discourse on "another underlying tendency." "At that time" means at the moment of wholesome or indeterminate consciousness. "So hi" is the latter reading. The explanation of the discourse on "another underlying tendency" is finished. 6. Explanation of the discourse on "mental defilement disconnected from consciousness." "They" are lust and so on. "Therefore" means because lust and so on arise even for one who practices insight, therefore. The explanation of the discourse on "mental defilement disconnected from consciousness" is finished. 7. Explanation of the discourse on "included." "By way of defilement-object and opportunity" means by way of defilement-sense-object and sense-realm. "It underlies by way of being conjoined with the form realm" means just as sensual lust is fit to arise in conjunction with the sense realm, which is reckoned as sense-thought,