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this is non-contentment in wholesome states. Eager for the cultivation of further wholesome states, Turning back effort, causing to turn back, is "turning back". Not turning back, non-turning back, the state of that is non-turning-back-ness. Not turning back from effort until attaining Arahantship, not giving up, and likewise mundane and supramundane wholesome states. The fortieth. Knowing is knowledge, the knowledges of past lives, the passing away and rebirth of beings, and the destruction of the taints. Liberating is liberation, the eight attainments, and Nibbāna. For the eight attainments are called liberation because of being liberated through absorption in an object, and through the suppression of defilements themselves, but Nibbāna through the complete liberation from all defilements. The forty-first. Knowledge in destruction is knowledge of destruction in the four Noble Paths that cause the destruction of defilements. Knowledge in non-arising is knowledge in the Noble Fruit arisen at the cessation of non-arising of the defilements to be destroyed by the respective paths, in the sense of non-production as rebirth. The rest is easily understood everywhere. The forty-second. The commentary on the Suttanta Dyad Matrix is finished. Commentary on the Abhidhamma Matrix, which cuts off delusion. The commentary on the Dhamma Saṅgaṇī Matrix is finished. 2. The Vibhaṅga Matrix Now, after the Dhamma Saṅgaṇī Matrix, the explanation of the meaning of the Vibhaṅga Matrix has arrived. Regarding that, however – The method of explanation is by way of meaning, by way of the distinction of phenomena, showing the method of the Vibhaṅga, and also by methods beyond the Pāli. This, however, placed at the beginning of the eighteen Vibhaṅgas, is eighteenfold: the Matrix of the Khandha Vibhaṅga, the Āyatana, Dhātu, Sacca, Indriya, Paccayākāra, Satipaṭṭhāna, Sammappadhāna, Iddhipāda, Bojjhaṅga, Maggaṅga, Jhāna, Appamaññā, Sikkhāpada, Paṭisambhidā, Ñāṇa, Khuddakavatthu, Dhammahadaya Vibhaṅga. Commentary on the Khandha Vibhaṅga Matrix There, first, regarding the meaning of the Khandha Vibhaṅga Matrix: "The five aggregates" – here, "five" is a delimitation of number, showing that it is neither less nor more than that. "Aggregate" is a designation of delimited phenomena. Here, this word "aggregate" in many places It falls well into a heap, Into a collection, Into a designation, Into common usage. Here, in "a great mass of water," A mass is a collection. In "the aggregate of virtue, the aggregate of concentration," It's from qualities. In "the Blessed One saw a large log," It's from designation. In "consciousness, the aggregate of consciousness," Even a single thought is, By common usage, a collection. So here, it's intended as a heap. The word "khandha" means a heap, And it's fitting to say it means a portion. For in the world, those who borrow money, When pressed, say, "We'll pay in two installments, We'll pay in three installments." Therefore, "khandha" means a portion. "Rūpakkhandha": Here, "rūpa" means that which is afflicted, Afflicted in a well-known way by cold, heat, etc., Afflicted, battered, oppressed, is the meaning. For this was said by the Blessed One: "It is afflicted, monks, therefore it is called rūpa. By what is it afflicted? It is afflicted by cold, It is afflicted by heat, It is afflicted by hunger, It is afflicted by thirst," etc. And that rūpa is a khandha, Therefore, rūpakkhandha, Meaning a heap of rūpa, A portion of rūpa. The same method applies to vedanākkhandha, etc. This, then, is the method of explanation, According to meaning here. Here, in terms of the division of phenomena, All rūpa phenomena, Divided in the lower threefold division, Distinguished by past, etc., Are called rūpakkhandha. Likewise, the feelings and perceptions, Of the four planes, Are called vedanākkhandha, And saññākkhandha. But setting aside feeling and perception, The remaining fifty mental factors, Beginning with contact, Are called saṅkhārakkhandha. Among the five khandhas, Only Nibbāna is unincluded, But among the upādānakkhandhas, All supramundane phenomena are included. This is the difference between the khandhas, And the upādānakkhandhas. The khandhas are spoken of without distinction, The upādānakkhandhas are distinguished, By being with āsavas and objects of clinging. Here, however, because they are spoken of without distinction, Setting aside Nibbāna, All remaining phenomena are included. Going to the Dhamma, this is the method of description according to the division of Dhamma. Showing the method of the Vibhaṅga, showing the method of meaning that comes in the Vibhaṅga text. For in the Vibhaṅga text, the Vibhaṅga of Aggregates is divided by three methods: the Suttanta exposition, the Abhidhamma exposition, and the question-asking. So are the Vibhaṅgas of Elements, etc. But in the Vibhaṅga of Faculties and the Vibhaṅga of Training Rules, there is no Suttanta exposition. In the Vibhaṅga of Dependent Origination, there is no question-asking. But in the Vibhaṅgas of Knowledges, etc., all three methods are not present. For in them, the Vibhaṅga of Knowledges is divided from one kind up to ten kinds, the Vibhaṅga of Minor Matters is divided from one kind up to sixty-two distinctions, but the Vibhaṅga of the Heart of Dhamma is divided by ten turns, beginning with the All-inclusive, therefore descriptions will occur there and there according to the mere showing of the face of those methods. Here is the mere showing of the face of the three methods in the Vibhaṅga of Aggregates. Namely, in the Suttanta exposition, the Aggregate of Material Form – "Therein, what is the Aggregate of Material Form? Whatever material form, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, that, having gathered together, having compressed, this is called the Aggregate of Material Form" – Thus, having stated, it is divided in detail, so are the Aggregates of Feeling, etc. Therein, one's own internal is called internal material form, other than that, belonging to another person, and without consciousness, is called external, so are Feeling, etc. Material form that is a sense object is called gross, the rest is called subtle. Unpleasant material form is called inferior, pleasant material form is called superior. Now, what is pleasant and unpleasant is not distinctly divided, one thing is pleasant and agreeable to one person, that same thing is unpleasant to another. For clothes, etc., are not liked by pigs, etc., but are liked by humans, etc., and clothes and ornaments are Are these, not like pigs and such? Therefore, should pleasantness and unpleasantness be taken like Rucika? No, because pleasant and unpleasant are distinctly divided. For what arises from wholesome action is pleasant only in the realm of wholesome result, and what arises from unwholesome action is unpleasant only in the realm of unwholesome result. However, due to a distortion of perception, someone may, in a moment of impulsion, consider a pleasant thing like the form of the Buddha as unpleasant, and an unpleasant thing like hellfire or a weapon as pleasant. The state of distortion is only in the impulsions, not in the results. Therefore, pleasantness and unpleasantness should be understood as fixed according to the result. However, in the Commentary on the Vibhaṅga, Sammohavinodanī, it is said: "Indeed, excrement and filth are unpleasant through the eye-door and nose-door, but pleasant through the body-door. And for one being struck by the jewel-ornament of a wheel-turning monarch, or being pierced by a golden stake, the jewel-ornament and golden stake are pleasant through the eye-door, but unpleasant through the body-door." (Vibha. aṭṭha. 6) – Thus, pleasantness and unpleasantness of the same object are stated according to the door. But that is not fitting in a single moment, because the material phenomena arising from the same aggregate arise from the same combination. For when unpleasant material phenomena arise due to unwholesome causes, pleasant phenomena arising from wholesome causes, such as the material phenomena dependent on them, do not arise. But in a different moment, pleasant things like jewel-ornaments become unpleasant due to the unwholesome-caused weather when they are struck, and unpleasant things like excrement and filth become pleasant due to wholesome causes. This is our own opinion. And when pleasant and unpleasant things are thus distinguished, each form should be seen as inferior or superior by taking it as a basis. Subtle form is called distant form, and coarse form is called near form. Or, by taking each form as a basis, form should be seen as distant or near. The rest is as stated before. In feelings and so on, unwholesome feeling is coarse, the other is subtle. Wholesome and unwholesome are coarse, indeterminate is subtle. Painful feeling is coarse, the other is subtle. Or pleasant and painful are coarse, the other is subtle. Unequal... Feeling that is coarse, for one not attained, subtle for one attained. With influxes coarse, without influxes subtle. Taking each feeling, coarse and subtle should be seen. Unwholesome feeling, far from wholesome and neutral, and that from that is far, thus by way of kind, nature, person, ground, distant feelings should be seen, wholesome feeling, near to wholesome, thus by way of kind etc., near feelings should be seen. Taking each feeling, feelings distant and near should be seen. Thus with the aggregates of perception etc., coarse and subtle etc., should be understood as appropriate. This is the summary here, the detailed explanation, should be taken from the Vibhaṅga Pāli and commentary. This is the method of the Suttanta analysis. In the method of the Abhidhamma analysis, the aggregate of form, from one kind, up to eleven kinds, should be understood, in the way stated in the section on form. The aggregate of feeling, however,