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having first thought and considered, afterwards one utters speech, therefore, thought and consideration are verbal formation," from this statement, it forms, therefore it is formation. What does it form? Speech. Formation by speech is verbal formation. This is a name for the pair of thought and consideration that arouse speech. "Perception and feeling are mental, these phenomena are connected to the mind," from this statement, in the third term also, it is formed, therefore it is formation. By what is it formed? By the mind. Having made the instrumental case the same, the formation of the mind is mental formation. This is a designation for all mental phenomena arising from the mind. But because thought and consideration are separately taken as verbal formation, it is said, "excluding thought and consideration." 2-7. Now, the word-analysis section, "body, bodily formation," is begun. It has three pairs in the forward order, and three pairs in the reverse order, thus six pairs. In the root cycle of word-analysis, making two each with the root of each formation, there are six pairs in the forward order, and six in the reverse order, thus twelve pairs. But in the pure formation section, as in the pure aggregate sections and so on, "form..." The aggregates, the aggregate is form; The eye is a sense-sphere, the sense-spheres are the eye, thus, in this manner, the pairs are stated. Thus, without saying "the body is a conditioning factor, the conditioning factors are the body," but saying "bodily conditioning, verbal conditioning; verbal conditioning, bodily conditioning," in this manner, two based on bodily conditioning, one based on verbal conditioning, thus three in the direct order, three in the reverse order, all six pairs are stated in the pure round. Why? Because there is no meaning in terms of pure single words. Just as in the pairs of aggregates, etc., because the aggregates distinguished by form, etc., and the sense-spheres, etc., distinguished by eye, etc., are intended, there is meaning in terms of pure single words: "Form is an aggregate, the aggregate is form, the eye is a sense-sphere, the sense-spheres are the eye." But here, "the body is a conditioning factor, the conditioning factors are the body" is not. However, with "bodily conditioning," only one meaning is obtained with two words. Because there is no meaning in terms of pure single words, such as "in-breath or out-breath," "the body is a conditioning factor, the conditioning factors are the body" is not stated. However, it could be said "the body is bodily conditioning," etc. But that too is not fitting, because the conditioning factors intended here by the terms body, speech, and mind are not grasped. This is the round of pure conditioning factors. However, in the word analysis, speech is fitting even without meaning, so that method is taken. Here, however, because of the difference of bodily conditioning from verbal conditioning, etc., and of verbal conditioning from mental conditioning, etc., and of mental conditioning from bodily conditioning, etc., "bodily conditioning is verbal conditioning, verbal conditioning is bodily conditioning," making two pairs based on each conditioning factor, six pairs are fitting. Among them, only three are obtained by grasping what is not grasped. Therefore, to show just those, three in the direct order, three in the reverse order, six pairs are stated. Here, the round of pure conditioning factors is not taken. Thus, the enumeration section of the designation chapter should be understood. 8-18. In the definition section, however, first in the direct order, since the body, etc., are not the name of bodily conditioning, etc., therefore, "no" is the answer. The prohibition is made. In the reverse order, "Neither body nor bodily formation," meaning, "That which is not body, is it also not bodily formation?" is asked. Bodily formation is not body, bodily formation, meaning bodily formation is not body, but it is indeed. "The remainder" means not only the remaining two formations. But all the remaining phenomena, freed from bodily formation, with distinctions of conditioned, unconditioned, and conceptual, should be understood in all distributions in this way: "Neither body, nor bodily formation." Explanation of the Conceptual Mode. 2. Explanation of the Occurrence Mode 19. Here, in the Occurrence Mode, in the present time, in the forward order of the Personal Mode, "For whom bodily formation arises, for them does verbal formation arise?" only three pairs of Yamakas are obtained, two rooted in bodily formation and one rooted in verbal formation; these are already taken. The same method applies in the reverse order and in the Space Mode, etc. Thus, here, the calculation of Yamakas should be understood based on three pairs in all modes. Here, in the determination of meaning, this is the characteristic: In this formation Yamaka, "At the moment of arising of inhalation and exhalation, at the moment of arising of thought and examination," etc., the distinction of time, such as present, etc., should be taken in terms of occurrence, not only in terms of death and rebirth. And from statements such as, "In the second jhāna, in the third jhāna, there bodily formation arises," it should be understood that jhāna is also taken in terms of space. Thus, here, whatever is obtained, the determination of meaning should be understood based on that. Here, this is the approach: "Without thought and examination" is said in terms of the second and third jhāna. "Of them" means of those associated with the second and third jhāna. "Of those in the sense sphere" means of beings born in the sense sphere. But for the gods in the form sphere, there is no inhalation and exhalation. For those in the formless sphere, there is no form at all. "Without inhalation and exhalation" is said referring to the arising of thought and examination for beings born in the form and formless realms. 21. First jhāna, sense sphere, meaning the sense sphere. It arises in the first jhāna that is not the base. Here, the first jhāna should be understood in terms of its factors, not just at the level of attainment. For even in a mind with access concentration, these two formations arise in a mind accompanied by initial and sustained thought. 24. "At the moment of the mind's dissolution" is said because the bodily formation arises solely from the mind. For the mind, as it arises, produces form or formlessness, not as it dissolves. 37. "When it occurs in the second thought of the Pure Abodes" means in the second subconscious thought after rebirth. Although it could occur in the rebirth-linking thought, it does not arise for them there. However, this is said to show that it does not arise as long as the resultant thought of non-crowding continues. Or, with whatever jhāna they were reborn by the resultant thought, even if it arises hundreds or thousands of times, it is the first thought. But the advertence thought, dissimilar to the resultant thought due to the delight in existence, is called the second thought. This should be understood as referring to that. 44. "Associated with the last thought" means those arahants who are associated with the very last, non-rebirth-linking thought. "The last thought without initial and sustained thought" is said with reference to the dissolution thought of the second jhāna and onwards of the form realm, and with reference to the dissolution thought of the fourth jhāna of the formless realm. "Of them" refers to those associated with the last thought, and so on. 79. "For one whose bodily formation ceases, does the mental formation cease?" Here, because the bodily formation necessarily ceases in the same moment as the mental formation, the answer "yes" is given. Not the mental formation with the bodily formation. Why? Because the mental formation arises and ceases even without the bodily formation. But the bodily formation is the in-and-out breath wind, which arises from the mind. And the form arising from the mind arises in the arising moment of the mind and lasts until sixteen other thoughts arise. It ceases together with the very last of those sixteen thoughts. arises, it ceases together with the seventeenth. It does not cease at the arising-moment or the persisting-moment of any consciousness, nor does it arise at the persisting-moment or the ceasing-moment. This is the nature of consciousness-produced matter, and because it necessarily ceases in one moment together with the aggregate of consciousness, it is said to be simultaneous. However, the Sinhala commentary on the Vibhanga states, "Consciousness-produced matter ceases at the arising-moment of the seventeenth consciousness," which contradicts this Pāli. And since the Pāli is more authoritative than the commentary, what is stated in the Pāli is the प्रमाण (pramāṇa, standard of truth). 128. In the statement, "For whomever bodily volition arises, for that one verbal volition ceases," the negation "no" is used because bodily volition arises at the arising-moment of consciousness, and at that moment, thinking and pondering do not cease. In this way, the determination of meaning should be understood everywhere. The Pariññā-section is straightforward. Explanation of the Progression Section. The Aggregates-Pair is finished. 7. Latent Tendencies Pair Explanation of the Section on Definition and the Section on Defined Exposition 1. Now, following the Aggregates-Pair, the explanation of the meaning of the Latent Tendencies Pair, which was taught after partially gathering the wholesome and other qualities taught in those same Root-Pairs according to their availability, is given. Here, first, the arrangement of the Pāli should be understood. In this Latent Tendencies Pair, unlike in the Aggregates Pair and others, the teaching is not done in the same way; rather, the Pāli teaching is done in a different way. How?