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Its state is called "khippanisantibhāvo" (state of quick perception), meaning "khippadassanaṃ khippābhiññatā" (quick seeing, quick direct knowledge). The Kasiṇa Discourse is finished. Description of the Abhibhāyatana Discourse 204. The kasiṇa object, which is the counterpart sign, is the cause of this, hence "kasiṇāyatanaṃ," which is jhāna. Or, because of the complete pervading of the object, it is kasiṇa, and it is an āyatana (sphere) because it is the basis of special joys for the yogi, and because it is the mind-sphere and dhamma-sphere; thus, the jhāna with its concomitants is kasiṇāyatana. Therefore, it is said, "even though the abhibhāyatanas are kasiṇāyatanas." The sign for development is bhāvanānimittaṃ. The small measure of the object, and its very pure blue color, and so on— that itself is the diversity. Or, the development itself, being the preliminary part, is the bhāvanānimittaṃ (sign for development), its diversity is bhāvanānimittanānattaṃ (diversity of the sign for development). For the preliminary development, according to the specific manner of its occurrence in the object with the aforementioned specific qualities, is of diverse natures. The diversity of the development sign for overcoming the kasiṇa sign is kasiṇa...etc...diversity, thus it should be connected. Here, the first four abhibhāyatanas have material kasiṇa as their objects. And among material kasiṇas, it is not possible to say whether they are good or bad in color. The first and third abhibhāyatanas, which occur there or everywhere, occur without regard to color or form. Thus, the second and fourth are color kasiṇa objects. If so, what is the difference between the second and fourth and the fifth and so on? "The fifth and so on..." are more delightful in color, and others are not so," they say. The first four are also only kasina objects, therefore, that is their opinion, as it is said, "in the eight kasinas." And among the liberations, the first two liberations are eight kasina objects. The third is a color kasina object. Or the first two are also color kasina objects, as it is said, "one sees blue kasina forms and so on externally with the jhana eye." For their occurrence there is due to the pleasantness of the object, by not having gone forth. If this is so, what is the distinction of the third from the others? It is the apprehension of beauty. For the third alone occurs by apprehending as beautiful, not the others. Knowledge is appanā wisdom. Even when existing, the word "api" (even) shows "even when not existing." The meaning is that smallness is the cause of overcoming in these four overcoming bases. But is it not the case that everywhere, by the saying "beautiful and ugly," color-apprehending objects are taken? Showing that they are not taken, he says, "and there," and so on. "There" means in the Agamas. Similarly, "immeasurable" means all objects without color apprehension are immeasurable, beautiful and ugly. If so, how does one mentally attend to distinguished objects, those without color apprehension and those with it, as one? Not as one, but the mental attention to them is separate. If separate, how is it one? Due to the commonality of smallness. If so, "the taking of beautiful and ugly is superfluous," showing that it is not superfluous, he says, "for there is this method," and so on. There, that which, without taking the distinction arising from color apprehension, and bringing them to unity by the commonality of smallness, having said, "having overcome the small," then, to show the distinction of the phenomena included within that, for the purpose of training, it is to be said, "if those are sometimes apprehended by color, having overcome the beautiful and ugly." Thus, having mentally attended to those without color apprehension and those with it separately, in both cases, the overcoming of the small without color apprehension, that with color apprehension And in the overcoming, taking the commonality of the overcoming of the small, it is a single statement. This method exists, this is the meaning. Thus, having shown the absence of contradiction in the commentary from the distinction of Suttanta and Abhidhamma texts, now, to show the non-contradiction of Suttanta and Abhidhamma texts by explaining the meaning, he said "and there" and so on. Thus, in the Abhidhamma, those without color-perception and those with it are stated separately. But in the Suttanta, it is said "both together". How is that to be understood? He said "that this" and so on. "Of what has come there" means of what has come in the Suttanta. For there, "perceiving forms internally" has come. "From not being said" means from not being said in the Abhidhamma. Although the liberations are taught separately, but just as the nature of kasiṇa-bases, so also the overcoming-bases have the function of liberation. Thus, the intermingling of overcoming-bases and liberations here is unavoidable. Having considered this objection, he said, "due to being a common statement for all liberation functions." By that, just as in the teaching of overcoming-bases, the functions of overcoming-bases are stated completely, so in the teaching of liberations, the functions of liberations (are stated). Thus, he shows that there is no intermingling of them here. And those who do not accept the distinction stated above, by them, for the difference in Suttanta and Abhidhamma texts, another reason should be stated. What should be stated here? Is it not in the commentary, having said "but why as in the Suttanta" and so on, the reason "because internal forms are not to be overcome" is stated? That is not a statement of its reason. Showing this, he said "of internal forms" and so on. "There, that which" here, and in the Suttanta, refers to the statement "he sees external forms" (A.N. 8.65). For only external forms are to be overcome. "Having another cause" means, due to the style of teaching, it has another cause for overcoming, thus "having another cause". Only by perceiving non-forms internally, not by perceiving forms internally as in the Suttanta, this is the meaning. "Due to not being distinct," this, for those with superior knowledge, together with the production of the sign, produced by absorption... the overcoming of the object does not occur without it being clearly manifested. Therefore, it was said. And indeed, in the commentary, the manner of teaching the distinction between the two readings was stated as the reason, so he said, "And the manner of teaching should be understood according to the aforementioned determination." For the manner of teaching is the clarification of an existing method suitable to the disposition of those to be trained, not just anyone's. And there, by "because of teaching by method," etc., he states the aforementioned determination as the basis for the manner of teaching. And in the same way, the manner of teaching was clarified earlier. The explanation of the Abhibhāyatana discourse is finished. The explanation of the Vimokkha discourse 248. The word "form included in one's own continuum" refers to the color of hair, etc., as stated. And since that, like a threshing floor, is a cause for absorption in succession, he says, "as a cause for absorption." By which: by the aforementioned specific form. By distinguished: by the absorption of form, which has attained excellence, as in "for the attainment of form," etc. (Dhs. 160 ff.; Vibh. 625), where "form" is used with the elision of the latter part. By "distinguished," he shows that one possessed of excellent form is called "one with form." "Entering and dwelling in the first absorption, the earth kasina," etc. (Dhs. 499), refers to the absorptions themselves occurring as kasinas. In the Sutta, the objects occurring as kasinas are "one perceives the earth kasina," etc. (Dī. Ni. 3.360; Aṅg. Ni. 10.25). The explanation of the Vimokkha discourse is finished. The explanation of the Brahmavihāra discourse 251. Even the feeling of equanimity associated with ignorance is "ignorance-equanimity," or "equanimity" is the feeling of equanimity associated with ignorance, or "ignorance-equanimity" are names for these very things (Vibh. Aṭṭh. 947), as will be said in the Sammohavinodanī. Even though it has no counter-sign, how can it have an immeasurable range when it occurs with respect to one or a few beings, and occurs in the sphere of grasping at limited form, etc.? He says, "And not in terms of conventional truth," etc. Even so, just as there are no spontaneously born beings, If it is said that even with wrong view, which occurs in seven ways, the characteristic of having formations as its object is spoken of in terms of clinging, then might not the characteristic of having formations as their object also apply to loving-kindness and so on, which occur in seven ways? No, because it is impossible for loving-kindness and so on, which occur without grasping, to be grasped with clinging. Thus, showing this, he said, "without grasping," and so on. The explanation of the discourse on the Divine Abidings is concluded. Explanation of the Discourse on the Impurities 263. The meditation that proceeds by way of the color of the nine charnel ground corpses, as described in "one day dead or two days dead," and so on, is charnel ground color meditation. But is it not proper for this to be grasped by color *kasiṇas*, not by impurities? No, because it proceeds by way of color, without abandoning the perception of repulsiveness in one's own body, making the color of the charnel ground corpse an analogy. Therefore, it is said, "by the commonality of mindfulness of repulsiveness." This meaning should also be applied here, in "charnel ground color meditation," thus clarifying, he said, "that too," and so on. The explanation of the discourse on the Impurities is concluded. The explanation of wholesome rūpāvacara states is concluded.