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The connection is that he thinks the realization of Dhamma through the attainment of the four lower paths, or the attainment of arahantship through the attainment of the highest fruit, occurs in a dream. The commentary on the discourse on Tissopī is finished. 9. Commentary on the Discourse on the Condition of Repetition 903-905. "The seed does not acquire the state of the four sweets" - this was stated according to one's own doctrine. But in other traditions, material phenomena are also held to be simultaneous with immaterial phenomena. Therefore it is said: "All phenomena are momentary." Even in the case of momentariness, a special development is found even in unconscious things, in forms not bound to faculties. How much more so in conscious things! To show this, the example "just as a seed does not acquire the quality of the four sweets" should be understood. There is no phenomenon called "cultivating" because of its impermanence and instability; this is the meaning. But cultivation is found only in momentary instants. Indeed, by the nature of wholesome states and so on, the repeated doing of what is to be done through an an application similar to itself, bringing about self-similarity, or an impression (vāsanā), is cultivation, like a previously familiar text for a later one. The explanation of the condition of repetition is concluded. 10. Explanation of Momentariness 906-907. Regarding forms like earth and so on, which are aggregates of many clusters, forms like earth and so on with their constituents. Indeed, among these, while some previously arisen ones persist, there is the arising of others. Then, some of those that arose immediately before cease, because of the simultaneous arising and cessation of the forms in each individual cluster. Thus, "persistence" means the continuation of persistence through a sequence of non-simultaneous arising and cessation, as described. But why does this continuation, as described, belong only to the continuity of forms? He says: "Not indeed of forms..." and so on. Its meaning is this: If all conditioned phenomena were simultaneous, then, in that case, the continuity of forms, like the continuity of immaterial things, would proceed by the method of immediate conditions and so on. But this is not so. If it were so, then with each mind-moment, there would be the arising and cessation of earth and so on. The explanation of momentariness is concluded. The explanation of the twenty-second chapter is concluded. 23. The Twenty-Third Chapter 1. Explanation of 'Single Intention' 908. The word "eka" (one) also occurs in other senses, as in "thus some declare" and so on. Here, the other sense should be understood as the intention of lust (rāgādhippāya). But for the ordinary person, because of the state of enjoying with desire and lust, he says: "from the intention of lust, another intention..." "what is meant by 'who'?" But who is that with another intention? One with the intention of compassion. Therefore it is said: "one intention by way of compassion." And this method is stated with reference to an opponent who says that the Bodhisatta, fulfilling a wish out of compassion for the preservation of a woman's life, does not experience a breach of his vows, but with reference to one who speaks of the intention of aspiration, it is said: "one intention here," and so on. The intention of seeing the child's face should also be understood as included here. To make one means to be together. The explanation of the discourse on one intention is finished. 3-7. Explanation of the discourse on sovereignty and self-will. 910-914. By sovereignty means by mental sovereignty, not by mastery over the mind. Self-will is the accomplishment of what is desired. The cause of sovereignty and self-will means the reason for being sovereign and self-willed, that is, for its arising. It is done by wrong view means that any difficult deed is done solely by wrong adherence. The explanation of the discourse on sovereignty and self-will is finished. 8. Explanation of the discourse on resemblance. 915-916. Like loving-kindness and so on means just as loving-kindness, compassion, and sympathetic joy, though having the nature of affection, are not lust due to their non-defiling nature and uncorruptedness, so there is no quality resembling lust apart from loving-kindness and so on, the meaning is that the manner of affection for another's mind is the very manner of the arising of lust. Therefore it is said: "it takes lust itself." Similarly with hatred: here it should be understood that just as there is no hatred resembling hatred apart from envy and so on, it takes hatred itself. For apart from envy and so on, the manner of ill-will towards another's mind is the very manner of the arising of hatred. The explanation of the discourse on resemblance is finished. 9. Explanation of the discourse on the unperfected. 917-918. The state of impermanence and so on means that the state, the quality, the nature of impermanent formations, dependently arisen, and so on, belongs to it. Only suffering is perfected means that this meaning is understood: "the question was asked with reference to the truth of suffering, not merely to the characteristic of suffering," and "it is not only the first truth that is suffering." by the statement. If that were so, the opponent would not have to admit that the eye-base and so on, and other similar phenomena, are fully accomplished. Why? For these too are included in the truth of suffering, not in the other truths. For what arises from the truth of origin is, without qualification, the truth of suffering; the other is suffering by way of the suffering of formations. Showing this meaning, he says, "Not only indeed," and so on. There, by "for they are not clung to," he states the absence of inclusion of the eye-base and so on in the truth of origin. By "supramundane," he refers to the truths of cessation and the path. If, in this matter, a justification is to be stated, what is to be stated here? This is the nature of the opponent's assertion, namely, this inconsistency. Thus, it is rejected by the wise. And so it has been demonstrated by us in various places. This, that is, "Form is unaccomplished, only suffering is accomplished," what you have said, this, alas, should not be said. Why? Because form is suffering. For form is impermanent and a basis for suffering. Therefore it is said, "What is impermanent is suffering. In brief, the five aggregates of clinging are suffering." The explanation of the unaccomplished statement is finished. The explanation of the twenty-third chapter is finished. The Anuṭīkā on the Kathāvatthu-pakaraṇa is completed. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Anuṭīkā on the Yamaka-pakaraṇa Explanation of the Commencement of the Text "Briefly" means by way of outline. What is called "the laying down of the mātikā." "In phenomena" means in phenomena such as aggregates and in phenomena such as wholesome states. The teaching, when it proceeds in phenomena grasped without distortion, by way of the root Yamaka and so on, brings various kinds of skill to those to be trained and accomplishes the task of full understanding, not distortion. Therefore, he says, "The grasping of distortion...pe...begun." By this, he states the reason for the teaching of the Yamaka-pakaraṇa after the teaching of the Kathāvatthu-pakaraṇa. There, "the grasping of distortion" means the wrong view of grasping a person and so on. "Dependent on phenomena, persons, spaces, and so on" means "whatever wholesome states." Phenomena, "all of them are roots of skillfulness," and so on (Yamaka 1.1) concerning phenomena. "For whom the form aggregate arises, for him the feeling aggregate arises," and so on (Yamaka 1.50) concerning individuals. "Where the form aggregate arises, there the feeling aggregate arises," and so on (Yamaka 1.51) concerning what arises, based on space. By the word 'etcetera', the collection of individuals, space, arising, cessation, both, and full understanding, etc., should be understood. Of certainty and doubt: by means of the Pāli text's course, reply, showing of nature, rejection, and negation, the determination of the meaning as asked is certainty. From the absence of that, doubting is doubt. Of those certainties and doubts. Although here, for those who receive the Dhamma, certainty is preceded by doubt, so doubt should be mentioned first. But to show that for the expounding Blessed One, doubt is preceded by certainty, this order of words is made. Indeed, for the Master of Dhamma, who stands having made all knowable things manifest like a fruit in the hand, there is no doubt anywhere. But desiring to explain, showing the doubt that has entered the minds of those to be trained, he asks questions in a doubting manner. Thus, it is shown that certainty and doubt are not obtained by way of explanation and questioning. Rather, here, certainty and doubt should be understood by way of determined and doubted phenomena. Therefore, it is said in the commentary, "because there is no doubt whether they are skillful among the skillful, or not skillful," and so on. And for that reason, the word 'certainty' is mentioned first in "of certainty and doubt" and "by way of certainty and doubt." This is the Yamaka treatise. Its times, etc., to be spoken of: the time of exposition is after the exposition of the Kathāvatthu treatise. The place of exposition is the Tāvatiṃsa realm itself. The exposition is by way of the Yamaka method, such as the roots of skillfulness and unskillfulness, etc., by division. And the declaration of commentary, together with the sign, made clear by the verses beginning "briefly indeed," and so on, this meaning... The commentary begins by stating, "by way of teaching about the time and place," and so on.