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Comm. NT: 11.
Maraṇassatikathāvaṇṇanā

“‘Person’ (atta-bhāva) is the states other than the already-mentioned life, feeling and consciousness.
The words ‘just these alone’ mean that it is unmixed with self (attā) or permanence”

Atta-bhāva as used in the Suttas and in this work is more or less a synonym for sakkāya in the sense of person (body and mind) or personality, or individual form. See Piṭaka refs. in PED and e.g. this chapter §35 and XI.54.
Maraṇassatikathāvaṇṇanā

“‘When consciousness dissolves, the world is dead”: just as in the case of the death- consciousness, this world is also called ‘dead’ in the highest (ultimate) sense with the arrival of any consciousness whatever at its dissolution, since its cessation has no rebirth-linking (is ‘cessation never to return’).
Nevertheless, though this is so, ‘the highest sense this concept will allow (paññatti paramatthiyā)’—the ultimate sense will allow this concept of continuity, which is what the expression of common usage ‘Tissa lives, Phussa lives’ refers to, and which is based on consciousnesses [momentarily] existing along with a physical support; this belongs to the ultimate sense here, since, as they say, ‘It is not the name and surname that lives.’”

Comm. NT: Something may be said about the word paññatti here. Twenty-four kinds are dealt with in the commentary to the Puggalapaññatti. The Puggalapaññatti Schedule (mātikā) gives the following six paññatti (here a making known, a setting out): of aggregates, bases, elements, truths, faculties, and persons. (Pug 1) The commentary explains the word in this sense as paññāpana (making known) and ṭhapana (placing), quoting “He announces, teaches, declares (paññāpeti), establishes” (cf. M III 248), and also “a well- appointed (supaññatta) bed and chair” (?). It continues: “The making known of a name (nāma-paññatti) shows such and such dhammas and places them in such and such compartments, while the making known of the aggregates (khandha-paññatti) and the rest shows in brief the individual form of those making-known (paññatti).” It then gives six kinds of paññatti “according to the commentarial method but not in the texts”: (1) Concept of the existent (vijjamāna-paññatti), which is the conceptualizing of (making known) a dhamma that is existent, actual, become, in the true and ultimate sense (e.g. aggregates, etc.). (2) Concept of the non-existent, which is, for example, the conceptualizing of “female,” “male,” “persons,” etc., which are non-existent by that standard and are only established by means of current speech in the world; similarly “such impossibilities as concepts of a fifth truth or the other sectarians’ Atom, Primordial Essence, World Soul, and the like.” (3) Concept of the non-existent based on the existent, e.g. the expression, “One with the three clear-visions,” where the “person” (“one”) is nonexistent and the “clear-visions” are existent. (4) Concept of the existent based on the non-existent, e.g. the “female form,” “visible form” (= visible datum base)
being existent and “female” non-existent.

Comm. NT: (5) Concept of the existent based on the existent, e.g. “eye-contact,” both “eye” and “contact” being existent. (6) Concept of the non-existent based on the non-existent, e.g. “banker’s son,” both being non-existent. Again two more sets of six are given as “according to the Teachers, but not in the Commentaries.” The first is: (1) Derivative concept (upādā-paññatti); this, for instance, is a “being,” which is a convention derived from the aggregates of materiality, feeling, etc., though it has no individual essence of its own apprehendable in the true ultimate sense, as materiality, say, has in its self-identity and its otherness from feeling, etc.; or a “house” or a “fist” or an “oven” as apart from its component parts, or a “pitcher” or a “garment,” which are all derived from those same aggregates; or “time” or “direction,” which are derived from the revolutions of the moon and sun; or the “learning sign” or “counterpart sign” founded on some aspect or other, which are a convention derived from some real sign as a benefit of meditative development: these are derived concepts, and this kind is a “concept” (paññatti) in the sense of “ability to be set up” (paññāpetabba = ability to be conceptualized), but not in the sense of “making known” (paññāpana). Under the latter heading this would be a “concept of the nonexistent.” (2) Appositional concept (upa-nidhā-p.): many varieties are listed, namely, apposition of reference (“second” as against “first,” “third” as against “second,” “long” as against “short”); apposition of what is in the hand (“umbrella-in-hand,” “knife-in-hand”); apposition of association (“earring-wearer,” “topknot-wearer,” “crest-wearer”); apposition of contents (“corn-wagon,” “ghee-pot”); apposition of proximity (“Indasālā Cave,” “Piyaṅgu Cave”); apposition of comparison (“golden coloured,” “with a bull’s gait”); apposition of majority (“Padumassara-brahman Village”); apposition of distinction (“diamond ring”); and so on.

Comm. NT: (3) Collective concept (samodhāna-p.), e.g., “eight-footed,” “pile of riches.” (4) Additive concept (upanikkhitta- p.), e.g. “one,” “two,” “three.” (5) Verisimilar concept (tajjā-p.): refers to the individual essence of a given dhamma, e.g. “earth,” “fire,” “hardness,” “heat.” (6) Continuity concept (santati-p.): refers to the length of continuity of life, e.g. “octogenarian,” “nonagenarian.”
In the second set there are: (i) Concept according to function (kicca-p.), e.g. “preacher,” “expounder of Dhamma.” (ii) Concept according to shape (saṇṭhāna-p.), e.g. “thin,” “stout,” “round,” “square.” (iii) Concept according to gender (liṅga-p.), e.g. “female,” “male.” (iv) Concept according to location (bhūmi-p.), e.g. “of the sense sphere,” “Kosalan.” (v) Concept as proper name (paccatta-p.), e.g. “Tissa,” “Nāga,” “Sumana,” which are making-known (appellations) by mere name-making. (vi) Concept of the unformed (asaṅkhata-paññatti), e.g. “cessation,” “Nibbāna,” etc., which make the unformed dhamma known—an existent concept. (From commentary to Puggalapaññatti, condensed—see also Dhs-a 390f.)
All this shows that the word paññatti carries the meanings of either appellation or concept or both together, and that no English word quite corresponds.

пали	Cittabhaṅgā mato loko, paññatti paramatthiyā"ti. (mahāni. 39);
khantibalo	Когда он проходит, мир умер [вместе с ним] - высший смысл, который позволяет это понятие"
Nyanamoli thera	When consciousness dissolves, the world is dead: The highest sense this concept will allow”11 (Nidd I 42).