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is the meaning referred to as "derived form" when spoken in terms of agent and object cases. "By the word 'bhijjati' (is broken) in the passive-active sense" means that when the word "ruppati" is in the passive-active sense, then the word "bhijjati" should also be understood as having that same meaning. There, when the word "ruppati" is in the object sense, then in "by cold," etc., the instrumental case is in the agent sense. But when the word "ruppati" is in the agent sense or the passive-active sense, then the instrumental case should be understood as a cause. By "But that which is afflicted," etc., it shows the reason for stating the meanings of "kuppati," etc., even in the agent and object senses. Although the word "attha" (meaning) in "meaning of oppression," etc. (Paṭisambhidāmagga 1.17; 2.8) is also a synonym for "nature," here, in "by what meaning?", it is intended as a synonym for "that which is to be expressed," so it says: "By what meaning? In the sense of affliction, as part of the question." This means, "by being the expressible meaning of the word 'ruppana'." Therefore, it says: "Affliction is not merely the meaning of the word." "Of that meaning" means of that natural phenomenon which is a type of derived form. And this "characteristic of affliction" should not be taken as something different from hardness, etc., like impermanence, etc. For it is a specific designation, but it should be understood as a specific nature of hardness, etc., devoid of formless phenomena. "By falling into unconsciousness" means by falling into the delusion of unconsciousness. Water that is of the kappa's duration... Water, rained down by a great cloud that establishes an eon. Thus, because of that nature, if it were salty, the earth would dissolve as at the time of the eon-rain. But for the beings in the hells between worlds, due to the power of their evil deeds, their bodies are known to dissolve as if in salt, even when it is not salty. Therefore, because the hell of Saussadanissaya was mentioned. For indeed, in Avīci, they do not perform actions like the fivefold binding. 3. The mātikā was established by inserting the relevant form, thus the connection is to be brought. "Great elements... and so on... arises," the meaning is that it is said to have gone into the past in that manner. By "Indeed not..." and so on, it shows that there is no turning away from other doctrines, nor turning away from other modes, for the grasping of material form and its derivatives. By "that showing," by showing another calculation. By "that nature," by the nature of material form and its derivatives. By "Nor..." and so on, it shows that the nature of material form and its derivatives is not the cause, because even if it has that nature, it is calculated otherwise by being counted in the past, and what does not have that nature is also calculated in that way. By "internal... and so on... is obtained," it shows that in the second method, not only is there the aforementioned fault, but there is also a fault that is not pervading. But this is not a cause, because causality itself is not intended. For here, the nature of material form and its derivatives is not intended as the cause of being counted in the past, because then the aforementioned fault would arise. In "What is it?" "What" is a question about the nature of what was previously taken generally as "form." The word "iti" is for illustration, not for causation. Therefore, if that form which is past, ceased... and so on... is included in the past, has gone into the past division, what is it? "Four... and so on... form" illustrates the specific nature by showing the division of material form and its derivatives. For as many specific things as are indicated here, such as the eye-base and so on, this is an illustration of them. And there is no lack of distinction here from the previous method. For there, the showing of the mere nature of form as material form and its derivatives was stated. Therefore, the commentary says: "Even past form..." “And also beings,” etc. Here, however, the complete manifestation of all the distinctions of form is shown by means of the example of the origin of beings. And having done so, the fault of non-pervasiveness is also out of place here, that form which is internal… …appropriated, what is it? The four… …form, because the showing of other distinctions is intended. And so it is said: “Thus the meaning should be understood everywhere.” “Because it is a teaching by way of पर्याय (pariyāya)” means pariyāya is the natural turning, the revolving; it means not straightforward, not direct. Pariyāyadesana is that in which there is a teaching by way of pariyāya, or a teaching that is pariyāya; it is a Suttanta. For a Suttanta is a description of the state of obtainability in part of the doctrines to be taught according to the disposition of the trainees, not a description of the state of being straightforward and direct; thus it is called pariyāyadesana. Therefore it is called “teaching in accordance with the natural order.” Abhidhamma, however, is a direct and precise description of the doctrines to be taught; thus it is called nippariyāyadesana (non-pariyāya teaching), wherefore it is called “teaching in accordance with the Dhamma.” “Teaching with certainty” means describing by way of definition. Thus, as in the Bhaddekaratta Sutta and others, the past, etc., state— the past, future, and present state by way of time— should also be indicated here in the analysis of aggregates, because it is a Suttanta division; this is the connection. “Sannipatitaṃ” means come together. “By way of continuity” means in a preceding and succeeding manner. Because the preceding and succeeding are of equal measure, not less, not more; therefore, of one kind. Or, by way of the time of occurrence, not less, not more; of one kind due to similarity of nature. Thereby it shows that it is not interrupted by a dissimilar season. “Thus also in food” means food that is eaten many times and for many days, not interrupted by dissimilar food, is called food of one kind. For it is said: “That which arose from dissimilar season and food before that is past; that which is after is future.” But others say that since it is said “arising from one food,” the connection to one food alone is appropriate. “By way of the five doors” means from the five-door adverting up to tadārammaṇa, up to javana, or up to voṭṭhabbana, Thus, the continuous stream of consciousness is a single path. "Arising from a single impulsion" means arising from a single impulsion-sequence. Here, the division into past and so on should be understood by way of continuity, without naming moments, and by way of moments, without naming continuity. "Of these" means of the causal conditions. "Of the aggregate" means of the material aggregate. "Karma and immediately after, and so on" means karma and so on, and immediately after and so on; the word "and so on" should be applied to each separately. There, by the first "and so on," the condition of decisive support, and food and so on, are included. By the second, the conditions of contiguity, immediacy, decisive support, and so on, are included. Here, the generation of a thought-moment is to be understood by way of the conditions of karma and immediately after, and so on; that of the other, by way of karma and so on. Similarly, the support of a thought-moment is to be understood by way of pre-natally arisen; that of the other, by way of post-natally arisen; and of both, by way of co-arisen. Therefore, it is said, "should be applied as far as possible." "At the moment of arising" means at the moment of the causal function. The causal function is the bringing into existence of that which is to be brought into existence; and it should be understood as completed because the result has arisen at that moment, and there is nothing further to be done thereafter. The other, however, the function of a condition, should be understood as occurring in all three moments. 6. "By the non-cessation of an undesirable name" means by showing the non-causal nature of the non-cessation of an undesirable name, it shows the non-causal nature of obtaining a desirable name. "In the state of divine and human prosperity" means in the divine and human states endowed with and accomplished in prosperity. "Perfect beauty" means increased beauty. "For that very reason" means for the very reason of the absence of prosperity, meaning, for the very reason of not being accomplished. Those very elephants and so on do not become a cause of happiness, because they are a cause of suffering by way of driving and so on. "Of these" means of the forms of elephants and so on. By "of that very one, that very one," and so on, the aforementioned meaning is explained. It is to be understood that what is produced by oneself through unwholesome karma becomes a cause of suffering. "Therefore" means because karma, when produced in a certain continuum, becomes a cause of happiness and suffering in that very continuum, and not elsewhere, therefore. "In the commentary, however" means a certain opinion. explanation. There, "there is no such thing as undesirable," because by two negations, the desirability of what is born of wholesome kamma is certain. Therefore, not limiting it as "only what is born of wholesome kamma is desirable," but showing that the rule here should be taken as "what is born of wholesome kamma is desirable *only*," he says, "even what is born of unwholesome kamma," and so on. How can what is born of unwholesome kamma be beautiful, such that it might be desirable to others? If the perfection of form and so on of some animals in a lower realm is due to the outflow of wholesome kamma, just as the ugly form of beings in a higher realm is due to the outflow of unwholesome kamma, then how can that be born of unwholesome kamma? But if it is said with reference to a form which, though unpleasant to some,