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which, with reference to that, it is said, "I am not, monks, of those who intend," and so on. In those various planes, it means in the aggregates of clinging, such as human and divine existences. In that particular continuum, it is not uprooted due to not having been attained or produced. And here, that which has attained a plane is called "plane-attained," like one who has kindled a fire. Even in the case of a sound produced by making space, the word *kata* (made) is to be understood as a posterior compound in two senses: "space is made by this" and "space is made for this." Even a mind that is not always present, but is not suppressed by the contemplation of its opposite, is called "arisen." It makes disappear: the suppressing mindfulness of breathing suppresses. Just in between: it means by cutting off in the plane-attained, in the continuous, uninterrupted plane. That which is not past and not future, but is present in a part of the three moments, is called "gone to the three moments" when it arises. The meaning grasped as primary in a discourse is called the "head." For when a worldly phenomenon is to be taught, the mind of the discourse is foremost, or this is said with reference to the nature of phenomena. Unwholesome: all unwholesome phenomena are mentioned. Intention: some say. Partaking of unwholesome: greed and so on, which are entirely unwholesome. Belonging to the unwholesome side: contact and so on, which also belong to that side. Mind arises first among these phenomena: even a co-arisen mind, by including its associates and acting as a dominant factor, is as if it arose first, and is thus spoken of. The associated phenomena are also called unwholesome because they follow it, or the mind's precedence is stated with reference to the immediately preceding mind. It is led by the mind: this refers to the volitional consciousness, or that which is associated with craving. Luminous: this refers to its inherent purity. Unprotected: unprotected by mindfulness from attachment and aversion, pervaded by greed and so on, and defiled by them. In establishing the mind's precedence, there is the protection of the suttas by mutual strengthening, or the ... It should be understood as known by the wise through long-standing tradition. "What kind of wisdom do you have?" and so on is not found in the Pāli canon; it is only in the commentaries that it is said the Blessed One asked thus. "For what purpose is wisdom?" this too is a Sutta. "For direct knowledge, for full understanding, for abandoning" is its explanation. "Sweet" is said in terms of its nature, "like sweet" is said by way of simile. "Leading to rebirth" means having the characteristic of causing rebirth. "Delight" arises from delighting here and there; "delight-become-passion" is passion that has become delight; "accompanied by delight-become-passion" does not mean accompaniment by way of conjunction here, but the word "accompanied" indicates the state of craving as delight-become-passion. Its meaning is "having become delight-become-passion." "Support" means foundation. "Of material and immaterial objects" means objects like earth-kasina and space. "Mixed" means united as if milk and water, having become one. "Co-arisen" means conjoined and co-arisen, not merely co-arisen. Here too, it means "in this passage too, this very meaning is intended," so the word "mixed" as shown in this commentary is intended to mean "co-arisen." "Immaterial with material" means with the physical basis at the moment of rebirth-linking. "Excellent designation" means a designation made comprehensively, without remainder. "By not being spoken of" means not being mentioned, like "seen" and so on in "seen, heard," etc. By stating the volitional nature of the second consciousness, which is similar in all respects, the non-volitional nature of this one is understood. Therefore, it is appropriate to say it is not included by not being spoken of. The intention, however, is that because it is not spoken of in the Pāli canon, it is not included or encompassed there as something to be taught, not that its meaning is absent. Alternatively, because it is not spoken of in the Pāli canon, it is not included in the commentary, nor is its meaning stated. "Having determined" means having determined its non-volitional nature here by the very fact that the volitional nature of such a one is stated later, and not stated here. In "mind-consciousness," the door and the base are mentioned, or that which is associated with the door. The object of compassion is spoken of. "By its own essence" means by its own function. For ignorance has the function of being a condition for formations. Or, a state that is to be tasted and known, not common to others, is its own essence. The essence of ignorance, the essence of formations, and so on. "By its own essence" is also a reading; the meaning is the same. Or, "ignorance as condition" by its essence, "formations" by their nature. The state of having a single origin, etc., should be applied only to material phenomena, due to the prevalence of such usage concerning them. The state of being past, etc., should be applied to material and immaterial phenomena, or to consciousness, mental factors, and Nibbāna, according to their nature, as having one, two, or no origin. "Gone beyond reach" means gone beyond the range of the eye, etc., like extremely fine dust due to its minute size, or like a drop of water on a hot iron ball due to its momentary nature, or due to being too far, too near, past, or future. "Sphere" is spoken of as not being elsewhere, and "range" by moving within it. The mind is the refuge for the desire for that sphere. This meaning is established; otherwise, due to their being mind-objects, the statement "they do not experience their range or sphere" would be inconsistent. It is seen that in some places, material forms, etc., which are beyond reach in the manner described, when apprehended by divine eye, divine ear, and knowledge of psychic power, are said not to be mind-objects; and it is also seen otherwise, in statements like "one sees form with the divine eye," etc. "Comes within reach" means by becoming capable of being apprehended by the mind and the five consciousnesses. "Having struck" means having come into direct contact. Of the reciter, of the one who withdraws. And the coming within reach of what is seen, etc., naturally, is due to the digestion of food, season, special food, exertion, etc., when healthy. Or, for the sick person whose body is afflicted by wind, etc., it is to be understood by the causes of the stirring of the waking consciousness and the life-continuum, by the proximate causes such as bodily pleasure and pain, season, food, etc., and by the causes such as the intention of the mind, and the perception of similar and dissimilar connections, etc. And for the sleeping person, in the seeing of dreams, by the causes such as the disturbance of the elements. Of what is unseen, unheard, future... For the object of desire to give rise to faith, such as a beautiful form, it is through the connection of seeing and hearing, which is reckoned as its similarity. Not only similarity is the connection between the two, but also its opposite, its partiality, its association, and so on, should be understood. Faith is believing something said or heard by someone without investigating it. Liking is oneself investigating it and approving it. Consideration of aspects is pondering, "It will be thus, or it will be thus." Acceptance of a view is the endurance of a view for one who is investigating. In minerals like red ochre, orpiment, collyrium, etc. A beautiful sign is a sign for grasping beauty. Because it is a beautiful sign and delightful, it is an object of greed. According to the regulated mind, in a regulated manner. Thus in the other two. Application is that which is applied. Rough individuals are those abundant in aversion. Smooth individuals are those not abundant in aversion. Inclination towards that means a mind inclined to joy. By these... etc.... it should be understood that the separation of joy from mental pleasure is impossible, this is the meaning. Because it is a means of livelihood, crafts like elephant-riding are indeed the craft-sphere. Actions like farming and trade are indeed the action-sphere. Knowledge like Ayurveda is indeed the knowledge-place. "Does not harm" refers to the form-realms devoid of mental pain and harm. "Dhammapada" means portions of Dhamma. "They float" means they appear, they become manifest. "Yogas" means applications of development from concentration. "Purification of the object" means the act of making internal and external objects pure. "Equilibrium of faculties" is the non-exceeding of one another by the faculties like faith. "Review of profound knowledge-practice" is the review of suttas that are to be practiced with profound knowledge, or to be practiced by profound knowledge. "Lineage" means succession. "Thread" means continuity. "Tradition" means connection. All this is a term for the continuous performance of conduct. Because it is the virtue of conduct, it is virtue-based. Because the object has matured through the utterance "I will give," from that point onwards, the giving is said to have begun, since he incurs an offense in his own dedication, etc. When a gift is initiated, from the time of conceiving of an existing object, the merit of giving arises there— this is the intention. It is not that there is no merit for one who creates a gift object even if it does not exist. But that is a preliminary part of giving, so one should cultivate that; it is stated in the commentaries. By way of family lineage and so on— this is merely an example. By way way of the observances one has undertaken, by way of the observances of good people, of villagers, of country folk, and so on, the customary morality should be understood. "With an object" means