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and the object of principal mind, and the mind-base in conformity are not mentioned in the Pāli. "And the six life-faculties" should be said in the form realm. "There" means in the non-percipient beings. Why is the nine life-faculties not mentioned separately in the sensual realm? Why is it not mentioned at the moment of rebirth-linking? It is not mentioned separately even during the course of existence. "Of the supporter of nutriment" means of the supporter of form which is called nutriment. "Of the life-faculty pervading the entire body and protecting it" means of the life-faculty included in the body-decad and the existence-decad. "This, devas," is the nine life-faculties. "There" means in the form realm. "Of that which has arisen" means of that which has grown. "In the two fires" means in the digestive fire and in the bodily fire. Ataṅka is called sickness. The analysis is: one who has much sickness. "Of that which digests unevenly" means of that which digests unevenly. "By the stomach" means by the abdominal fire. "Of that which is capable of exertion" means of that which is capable of the task of beginning meditation, which is called exertion. "This" is the nine life-faculties. "And by the elder" means by the elder Anuruddha. "This" is the nine life-faculties. "Capable of cessation" means capable of cessation at the time near death. "Here" means in the form realm. Kaḷevara is called a dead body. Its disposal is kaḷevaranikkhepa. And for other spontaneously arisen beings, there is no such thing as the disposal of a dead body. Why is there no such thing as the disposal of a dead body for them? It says "for them," etc. In the Vibhāvanipāṭha. For all form brahmas. Arising from nutriment. Due to the absence of material qualities, it is said to be of three origins. In the non-percipient beings, due to the absence of mind-originated things, it is said to be of two origins. "Those" are the mind-originated things near death. That measure is "that much." "Lightness, heaviness, etc., alteration" means the lightness, heaviness, etc., alteration of the entire material body. Moreover, there, due to the complete absence of causes for sluggishness, etc., and elemental disturbance, the quality of lightness, etc., of the entire body always persists. What is the thought of the arising of opposing phenomena there? Similarly, in non-percipient beings, the thought of material alteration. The explanation of the process of material arising is finished. 161. In the Compendium of Nibbāna. Among the two terms for Nibbāna, the first term is a general term, not understood. The second is a special term, understood there. One who calms defilements is a recluse. A noble person. The state of a recluse is recluseship. The noble path. The fruits of recluseship are the fruits of recluseship. That which rises above the world, transcends it, is supramundane. Referring to the meaning that it is not known in the world, it is a concept, thus it begins with "not so." "The four path-knowledges" becomes "four path-knowledge" as a singular compound word, but when it reaches a sentence, it becomes plural, thus it says "by the four noble path-knowledges." "From such" means from that which is like the noble path. "Averse" means turned away. "Like those born blind" means like the moon's orb being beyond the perception of those born blind. "Of that" means of Nibbāna. There, "of those born blind" is a genitive case in the word for "unperceivable." "Of that" is a genitive case. "Whatever" means any kind of existing thing. The connection is that it is the accomplished state of Nibbāna. Of the unmanifest phenomenon. There is not even effort. How then will its realization come to be? This is the meaning. "By which" means by effort. "Without Nibbāna" means having not obtained Nibbāna as an object, so it is said. "Non-accomplishment of duty" means the non-accomplishment of the duty of abandoning defilements. "Thence" means therefore. "For killing" means to kill. Striving. thus striving. In the verse: "Internal tangle" means the tangle of craving within oneself, bound by craving. "External tangle" means the tangle of craving in external things, bound by craving. "Of that" means of craving. "In essence" means in its distinct, arisen form. They attained Nibbana, they attain Nibbana, they will attain Nibbana, thus "parinibbutā" (fully extinguished). Because the suffix 'ta' can refer to all three times. Just as "seen," "heard," "perceived," "known." "Viññāṇa" (consciousness) means to know in a special way. "Anidassana" (non-manifesting) means not to be shown. "Ananta" (endless) means there is no end to it. "Sabbatopabhaṃ" (all-radiant) means its light of qualities emanates from everywhere. "Spoken by the Blessed One" means spoken in the Kevaṭṭa Sutta of the Dīgha Nikāya. "Flowing" means great rivers or small rivers. "Entering" means they enter. "Stream" means a stream of rain. "When Buddhas do not arise, not even one being can attain Nibbana." This is said assuming that Pacceka Buddhas also arise only in a Buddha-arising eon. However, in the Apadāna Pāḷi, the arising of Pacceka Buddhas is mentioned even in Buddha-empty eons. "Not even one being" should be taken as a disciple-being. In this way, there is no contradiction with the Apadāna Pāḷi. "They obtain" means they achieve, they acquire. "Endowed with all-radiance" is said with the meaning that its light of qualities emanates from everywhere. "Or a more radiant tree" means or a brighter tree. "Sabbatopabha" (all-radiant) means it arises, it exists everywhere. With this meaning in mind, it is said that it is "all-pervading." Therefore, it is said, "It is not nowhere." "Even so" means even though it is of one kind as stated. "To describe" means to speak in a conventional way. "As he said" means what else did he say in that very Sutta. "Bhavanetti" (leading to becoming) means that which leads to becoming. It is craving for becoming itself. "Samparāyikā" (leading to future existence) means to be attained immediately after death. The connection is that the anupādisesa state of two Arahants is mentioned. Here, "anupādisesatā" refers to anupādisesa Nibbana. For trainees For the trainee on the path to arahantship, The state of no remainder Is spoken of in terms of the remainder of defilements. And "remainder of defilements" Is the remainder reckoned as defilements. So too the remainder of aggregates. In "one who attains Nibbāna in the interim," and so on, Nibbāna, indeed, Is said to be the Nibbāna of defilements. The meaning of terms like "released in both ways" Will come in the ninth chapter. "They waste away together with the destruction of defilements" means In the present existence, At the moment of the path of arahantship, Indeed, together with the destruction of defilements, They waste away. They attain the state of non-arising. Similarly, for the non-returner, The aggregates of rebirth in the sense-sphere At the moment of the non-returner path, And for the stream-enterer, Having set aside seven existences, The remaining aggregates of rebirth in the sense-sphere At the moment of the stream-entry path, Do not waste away together with the destruction of those respective defilements. But the present aggregates Waste away together with the destruction of defilements. The remainder of aggregates, indeed, Being present Until the time of death, Continue to exist even for those whose taints are destroyed. Why do they continue to exist? It is said, "that which continues until decease," and so on. But the continuity of present aggregates Is established by nature, That is the connection. "Being the fruit and its outflow" means Being the fruit of kamma And being the outflowing fruit. "Together with that" means Together with the destruction of defilements. In "since indeed," and so on. From all sides they bind, They obstruct, They cause an obstacle to the happiness of peace, These are impediments. The functions of defilement-formation, The functions of kamma-formation, And the functions of aggregate-formation. They exist together with impediments, Thus "with impediments." They exist together with signs of formations, Thus "with signs." They exist together with longings and aspirations, Thus "with aspirations." "From that" means From evil kamma, And from the suffering of the lower realms. "Someone" means Some phenomenon. "Is able to cease" means When self-view is ceased, They cease. When not ceased, They do not cease. Therefore, the cessation of self-view, Even though it is a non-active phenomenon, Indeed causes those impediments to cease. And "is able to cease" In what is non-active, Is an attribution of activity. Should be understood as applied. The cessation of self-view itself is able to cease those hindrances; here, the cessation of both is one and the same. Even though this is so, just as in "with the cessation of ignorance, there is the cessation of formations," and so on, there is a conceptualization of difference in what is non-different. Both arising and continuation are arising and continuation. "They are the root of which" is the analysis. By which gross form. "They kill," therefore, they are Māras. It is said to be murderers and enemies. Defilement-Māra and others. Māras burn and exist in these, therefore, they are Māra's domain. "It kills and makes fall away," therefore, it is death. Death itself. Death burns and exists in these, therefore, they are death's domain. When "there is no sign in that" is said, even in conventional phenomena, there is no sign called "root of arising and continuation." This being so, no distinction for Nibbāna would result from them— this is the objection. Avoiding that, he says "for that" and so on. "Having destroyed" and "they accomplish" are merely the conceptualization of activity in what is inactive, for the sake of making the specific meaning clear. In the distinction of excellent and so on. This Nibbāna of the Buddhas is excellent.