Comments

Comm. NT: 9.
Arūpadhammānaṃ upaṭṭhānākārakathāvaṇṇanā

‘All states of the three planes’ is said all-inclusively owing to the necessity not to omit anything suitable for comprehension. .
For it must be fully understood without any exception, and greed must be made to fade away absolutely so that the mind may be liberated by the fading away of greed.
That is why the Blessed One said:
‘Bhikkhus, without directly knowing, without fully understanding all, without causing the fading away of greed for it, without abandoning it, the mind is incapable of the destruction of suffering.
Bhikkhus, it is by directly knowing, by fully understanding all, by causing the fading away of greed for it, by abandoning it, that the mind is capable of the destruction of suffering’ (S IV 17).
If all the states of the three planes are taken as mentality-materiality without exception, then how should one deal with what has been conceived by those outside the Dispensation as verbal meanings, such as the Primordial Essence (pakati), etc. [e.g. of the Sāṃkhya], the substance (drabya), etc. [e.g. of the Vaiøeåika], the soul (jīva), etc., and the body (kāya), etc. [?]
Since these are like the hallucination of lunatics and are taught by the not fully enlightened, what other way of dealing with them is there than to ignore them?
Or alternatively, their existence or non-existence can be understood as established by their inclusion within mentality- materiality.

There follows a long paragraph showing how the concepts of these systems are to be assimilated into mentality-materiality whereby they lose their significance and are shown to be impermanent and formed. Vism-mhṭ concludes by saying,
Arūpadhammānaṃ upaṭṭhānākārakathāvaṇṇanā

Wherever the verbal meaning of self is expressed by some such metaphor as world-soul (purisa), self (attā, ātman), soul (jīva), etc., these being themselves conceived in their various ways on the basis of mere mentality-materiality, are mere mentality-materiality, too.

пали	Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme khaggena samuggaṃ vivaramāno viya yamakatālakandaṃ phālayamāno viya ca nāmañca rūpañcāti dvedhā vavatthapeti.
Nyanamoli thera	So, as one who opens a box with a knife, as one who splits a twin palmyra bulb in two, he defines all states of the three planes,9 the eighteen elements, twelve bases, five aggregates, in the double way as “mentality- materiality,”