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so too with the form realm, this is the meaning. Indeed, the underlying tendency is the fitness to arise upon obtaining the condition of lust and so on. The explanation of the discourse on "included" is finished. 8. Explanation of the discourse on "indeterminate." "In every way" means even by way of being non-resultant, and even by way of being eternal, etc. The explanation of the discourse on "indeterminate" is finished. 9. Explanation of the discourse on "not included." Therefore, they say the meaning is that wrong view is not included in the mundane; if so, there would be an over-extension, as it would be the designation of one free from defilements, etc. Therefore, one who states the meaning otherwise says "by way of form-view," etc. There, by the word "etc.," he includes formless-view, etc. This elucidation of meaning is according to the intention of the other disputant, so he says, "And if it were included." And if that were so, then by wrong view, included in the sense realm... the meaning is that it is not. Therefore, there is no such designation as "one whose views are gone." For that view is not gone for him, so he is not called one whose views are gone. By what? By the state of having sensual views. The description of the section on the Undetermined is finished. The description of the Fourteenth Chapter is finished. 15. The Fifteenth Chapter 1. The Description of Conditionality 711-717. Distinguished means unmixed. For if a phenomenon, by which condition it is a condition, were to have conditionality by another condition as well, then its conditionality would be called mixed. It rejects the co-existence of conditions that are mutually exclusive and impossible, like those that are devoid of it. The description of the section on Conditionality is finished. 2. The Description of Mutual Condition 718-719. Because it is said to be co-arisen, and because it is said that ignorance is not conditioned by formations, this is the meaning. For formations are indeed conditions for ignorance even by way of contiguity and so on. Not speaking of mutual contiguity, but speaking of unseparated contiguity for the associated, is a change in order, but the meaning is grasped by the very grasping of the meaning, that only a phenomenon that is an existing condition is a support condition. By its uncommonness means by the uncommonness of other words. Therefore, he says "he will speak," and so on. The description of the section on Mutual Condition is finished. 9. The Description of the Third Section on Perception and Feeling 732. Although the remainder is something other than what is grasped, yet here it is grasped as that which is delimited by the context, thus showing this, he says "whose... and so on... is the meaning," and then again, gathering everything without remainder, he says "even of the non-percipient beings," and so on. There, the meaning is to refer to all beings. The contact of beings also ceases, and so on, is connected with the nature of the body. 733-734. The opponent does not accept the statement that one does not pass away or arise with the five consciousnesses, so he says "the Sutta... and so on... should be said." The description of the Third Section on Perception and Feeling is finished. 10. The Description of the Non-Percipient Beings 735. Just as an attainment that proceeds by way of dispassion towards initial application, sustained application, rapture, and pleasure, is devoid of initial application and so on, so too is perception. Even though it proceeds by way of passion, it would be devoid of perception— showing that this is his view, he says: "That too is non-percipient...etc...shows." 736. If it is the attainment of the fourth jhana, how is it the attainment of non-perception? Referring to this objection, he says: "It is non-percipient because it is attained by way of the fading away of perception, not due to the absence of perception." The commentary on the discourse about the non-percipient beings is finished. 11. Commentary on the discourse on the accumulation of kamma. 738-739. When asked, "Is the accumulation of kamma co-arisen with kamma?" he rejects it with reference to associated co-arising, and affirms it with reference to dissociated co-arising. For there is indeed co-arising even for what is dissociated, as in the case of mind-originated matter—this is the intention. 741. "Of the three" means of kamma, the accumulation of kamma, and the result of kamma. The commentary on the discourse on the accumulation of kamma is finished. The commentary on the fifteenth chapter is finished. The third fifty is concluded. 16. The Sixteenth Chapter 3. Commentary on the discourse on the imparting of happiness. 747-748. "Not for him" means not for him to whom it is imparted. For he who imparts, and he to whom it is imparted, "others" here are intended as distinct from both of these. The commentary on the discourse on the imparting of happiness is finished. 4. Commentary on the discourse on grasping attention. 749-753. "By that mind-ness" (taṃcittatā)— here, if one attends, if one attends to all formations as one, with the mind by which one attends, because it is included within all formations, that mind itself would have to be attended to at that very moment— showing that this fault called "that mind-ness" would arise, he says: "That very thing becomes the object," etc. By this, he states the impossibility of attending to that very mind by that mind. But by "that too," etc., the implication is the doctrine of self-cognition. This is the distinction between them. The commentary on the discourse on grasping attention is finished. The commentary on the sixteenth chapter is finished. 17. The Seventeenth Chapter 1. Commentary on the discourse on whether an Arahant accumulates merit. 776-779. "Not taking 'functional consciousness is indeterminate'" means not taking "functional consciousness is indeterminate," but taking it as the occurrence of giving, etc., and as merit consisting of giving, etc.—this is the meaning. There is. The explanation of the discourse on the accumulation of merit by an Arahant is finished. 2. The explanation of the discourse on an Arahant not having an untimely death 780. "Unobtained results" means unobtained opportunities for the giving of results. "Byantībhāva" means the state of having no end, the cessation, the meaning is "without result." 781. "Beyond that" means the meaning is established by exclusion, not merely by inclusion, so it says, "it does not function then, it functions beyond that," thus refuting the doctrine. There, "beyond that" means beyond the going to destruction of the kamma done previously. "There is no killing" means the absence of the characteristic of killing, this is the intention. To show that absence of characteristic, "a being, perceived as a being," and so on, was said. There, "not by that" means he did not die by that attempt made by another, but died by natural death, which is difficult to understand for those unfamiliar with distinctions, or whether it is difficult to understand or easy to understand, killing occurs only with the completeness of the factors. The explanation of the discourse on an Arahant not having an untimely death is finished. 3. The explanation of the discourse on "All this is from kamma" 784. "Without seed" means entirely without seed, and from another seed. "That" means the gift, the meaning is "requisites for the sick." The explanation of the discourse on "All this is from kamma" is finished. 4. The explanation of the discourse on "Bound by faculties" 788. "Even without the impermanent aspect" means setting aside the impermanent aspect, or not setting it aside, not by the absence of the impermanent aspect. For there is nothing that is not bound by faculties and devoid of the impermanent aspect. The explanation of the discourse on "Bound by faculties" is finished. 7. The explanation of the discourse on "It should not be said that the Sangha purifies the offering" 793-794. "From not receiving" means from the absence of a receiver. The explanation of the discourse on "It should not be said that the Sangha purifies the offering" is finished. 11. The explanation of the discourse on the purification of offerings 800-801. "Independent of the recipient" means independent of the specific qualities of the recipient, that is, without his being worthy of offerings. Therefore it says, "without the recipient being the condition." "This is true" means he acknowledges what was stated by proclaiming the doctrine. The production of results for the recipient of the gift... This has great fruit. For it is merely a condition for it, not its cause. Therefore, it is said: "If it were to arise from the volition of giving," etc. The explanation of the discourse on the purity of offerings is finished. The explanation of the seventeenth chapter is finished. 18. The Eighteenth Chapter 1. Explanation of the Discourse on the Human World "Gahaṇa" means wrong apprehension. The explanation of the discourse on the human world is finished. 2. Explanation of the Discourse on the Teaching of the Dhamma And having received the teaching of that created Buddha, it was taught by Venerable Ānanda himself. The explanation of the discourse on the teaching of the Dhamma is finished. 6. Explanation of the Discourse on the Transition of Jhāna The mind being dispassionate towards initial and sustained application, is the contemplation of their danger there, and the approach to the second jhāna is of that nature. Thus it is said: "Initial and sustained application should be contemplated as dangerous, then there should be the second jhāna." The explanation of the discourse on the transition of jhāna is finished. 7. Explanation of the Discourse on the Intermediate Jhāna It is not the first jhāna due to the absence of initial application,