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of eye-consciousness, and so on, and by way of wholesome and unwholesome consciousness, and so on, the diversity of continuity should be understood. Having said "it creates trust," he explains its meaning with "this is mine," and so on. There are three trusts: the trust of craving, the trust of conceit, the trust of views. There, "this is mine" is the trust of craving. "I am this" is the trust of conceit. "This is my self" is the trust of views. "It carries around": having grasped in existences and non-existences, it carries, it bears. "By way of supreme internality": by way of primary internality. It is said to be by way of essential internality. "Grasped": "this is my self" is grasped by the grasping of views. Indeed, there are three graspings: the grasping of craving, the grasping of conceit, the grasping of views. "One who acts entirely under control" would be one whose conduct is solely dependent on control, not one whose conduct is dependent on conditions. Showing this, he said "by those as stated," and so on. There, "by those as stated" means by the kinds mentioned in the "Summary of All," such as the formation of kamma. "Thus to be grasped": "this is my self" is thus to be grasped by way of supreme internality. Thus That which is subject to one's own power, there is no ownership over it. And that over which there is no ownership, to take that form and other phenomena as one's own, and to grasp it as "this is my self" is indeed wrong. Likewise, that which is momentary, breaking up moment by moment, to take that fivefold aggregate of form and so on as one's essence, such a grasping is also wrong. And here, "is indeed wrong" means that having reached ultimate truth, it is indeed wrong. It is said to be a perversion. "Destroys happiness" destroys bodily happiness and mental happiness. It annihilates. "Generates various sufferings" generates and produces bodily suffering and mental suffering. "And this form is just like this" how is it? For beings existing in the human state, it destroys the happiness that arises naturally for humans, brings them to a state of old age and decay, and generates various sufferings. Taking on a state of woe, it generates various sufferings of woe for them. Similarly, it should be said for those existing in the state of devas, the state of Sakka, the state of Brahmā, and so on. Similarly, for those existing in the human state, through various processes of change, it destroys the happiness that arises naturally, and through various processes of conditioning by causes, it generates various sufferings. Therefore, it is said, "and this form is just like this." "Essence is said to be a special strength and power" by this, it also includes an object endowed with special strength and power. "By being essenceless" here, essence itself is essential, not essential is essenceless, referring to this meaning, it is said, "but form itself is not such an essence." The meaning is that it is not the essence of a self, the essence of a living being for beings. "There is no essence in it" meaning essenceless, referring to this meaning, it is said, "nor is it endowed with such an essence." The meaning is that it is endowed with the essence of a self, the essence of a living being. There, the former meaning is stated with reference to "one perceives form as self." The latter, or the self as having form, or form in the self, or the self in form. "Tānaṃ" is said with reference to these. By "etena asārakaṭṭhenā" is meant the state of being essenceless, or being connected with essencelessness. In "anattā" too, the meaning is established in two ways: "not self is anattā," or "there is no self for this, therefore anattā." "Yañcā" means "whatever form." "Pīḷetī" means "it oppresses the person who possesses it." By this, it is shown that when the state of non-self is established, the state of suffering is also established. "The division of time should be applied according to the three periods of life" means that the form existing in the first period does not reach the second period, but ceases in the first period itself—in this way, the division included in the present moment of time should be applied. "By way of a homogeneous continuum" means that a continuum of homogeneous phenomena, being homogeneous, becomes a single continuum. "Homogeneous phenomena" refers to the form phenomena that arise simultaneously with a lobha-associated consciousness, which flows continuously among mind-born phenomena, being homogeneous form phenomena. Similarly, with nama phenomena. Likewise, in the case of dosa-associated phenomena and so on. Among temperature-born phenomena, form phenomena arisen from a continuously flowing cold temperature are called homogeneous form phenomena. Similarly, those arisen from a hot temperature. This method applies to nutrient-born phenomena as well—thus, by way of a homogeneous continuum. "Sampāpuṇituṃ" means "to attain with knowledge." In "addhāsantativasenā," the contemplation by way of continuum is especially intended. And having done so, the method of dividing the continuum of the four great elements is well shown in the phrase "aniccaṃ khayaṭṭhenā" (impermanent in the sense of perishing) below. "The seeing of the characteristic of impermanence is primary" means that in this knowledge, in the knowledge of rise and fall, and in the knowledge of dissolution, the seeing of the characteristic of impermanence is primary. In the knowledge of fear, in the knowledge of danger, and in the knowledge of dispassion, the seeing of the characteristic of suffering is primary. In the four knowledges above, the seeing of the characteristic of non-self is primary. "Samuditesū" means "when they arise inseparably and as companions to each other." And this is said in the Pāli way: "From the arising of ignorance, there is the arising of form. From the arising of craving, there is the arising of clinging. From the arising of nutriment, there is the arising of form." "By way of abandonment" - in this Pāli word, the measure is the existence in the continuum of ignorance, craving, and latent wrong views by way of their non-abandonment. This should be understood. "They arise together" - starting from rebirth-linking, they arise as one. They go on and on. This means they come. The intention is they manifest as a single existence. Therefore it is said "up to the time of death" and so on. "They bring forth" - increasing, they flow, they proceed, they stream. "But among these" - among ignorance, craving, clinging, and kamma. "They cease" - they cease in that very existence. Cessation in that existence is indeed non-arising again in another existence, as stated "in another existence" and so on. "In that continuum" - it is said to be in that present existence. "Cessation reckoned as non-arising again" - is called continuum-cessation. Not Nibbāna-cessation. If these conditions exist, they will certainly arise in another existence. Now, speaking of the meaning by way of momentary cessation of all ultimate mind-and-matter included in the continuums as they occur, it is said: "or the continuums as they occur are cut off, are broken." "And for one who contemplates rise and fall" - here, what is called rise? What is called fall? And how does one contemplate both? It is said: "For one who sees rise and fall, here, just as..." and so on. There, "mass of darkness" means a heap of darkness. "It goes away" means it departs. It disappears. "Rise" - means both arising and growth. "Fall" - means departure, disappearance. "Or by way of various applications" - means or by way of various applications such as contracting and extending. The rise of various continuums belonging to the rising side, from their rise. And the fall of various continuums belonging to the falling side, from their fall - this is the connection. Because of being endowed with the factors of awakening, he gladdens his own mind - thus he is gladdened. This means having a gladdened mind. One who sees insightfully is an insight-seer. Being gladdened, an insight-seer is a gladdened insight-seer. Indeed, there are two kinds of insight-seers: a young insight-seer and a gladdened insight-seer. Among them... One who does not see well the rise and fall of the aggregates is called a weak meditator, a young meditator. One who sees well the rise and fall of the aggregates, whose mind is devoted to the work of insight, is called a strong meditator, an accomplished meditator. Regarding this, it is said: [Ka] For a bhikkhu who has entered an empty dwelling, whose mind is tranquil; there is superhuman delight, for one who rightly discerns the Dhamma. [Kha] And whoever lives a hundred years, not seeing rise and fall; better is one day's life, for one who sees rise and fall. This is what is intended here. They approach insight and defile it, they lead it to a state of impurity, thus they are called defilements of insight. They bind, they hinder, thus they are called hindrances, which is just another name for the obstructive states mentioned below. "Light of the body" means light emanating from the entire body. "Five kinds of rapture" means minor rapture, momentary rapture, showering rapture, uplifting rapture, pervading rapture. "Two kinds of tranquility" means extremely strong bodily tranquility and mental tranquility. Faith that proceeds in the manner of firm conviction in the work of insight, by way of resolution, is called faith-resolution. "Energy" means energy with an unabandoned burden and an uplifted head in that work. "Happiness" means mental happiness. Therefore, it is said "joy." "Insight knowledge" means strong insight knowledge, like a thunderbolt released by Indra. "Mindfulness" means unforgotten mindfulness in that work. "Equanimity regarding the constituents" means equanimity, which is called impartiality, freed from the opposing forces of sluggishness, agitation, etc., of the mind.