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because some distinction is not possible. "Here" means in this mind. In the purpose to be accomplished, the locative case, like "he kills a leopard on the hide" (Vajira. Ṭī. 17-18, commentary on the Verañja section), or the object, non-pacification, by way of the result, like "phlegm is a lump." The commentary on the section on the exposition of the Dhamma is finished. Commentary on the section on detailed explanation 390. By way of concealing its own nature, because it is the support and the sign for the apprehension of non-existent things like nature and self, it understands what is non-existent, the wrong path of permanence, etc. due to its being the basis for the perversion of perception, etc., it is said that delusion does not comprehend equally, being referred to as the agent of the sign. And this meaning should be understood in terms of delusion accompanied by wrong view. Here, "nature" refers to the primal matter of the Kapilas. Description of the Third Mind 400. Just as the term "apaṇṇaka" (unerring) sometimes indicates a fixed state, so too the term "avirajjhanaka" (unfailing) might indicate a fixed state. To show its unfixed nature, it is said "arising-worthy factors," because conceit is unfixed. For if conceit were fixed, the arising of sensual craving without conceit would not be possible, nor would the arising of craving for existence. If this were so, in the Paṭṭhāna, the fourfold connection with sensual craving would not be, it would only be threefold, and it would not be rooted in craving for existence. And thus the connections of the fetters with the fetters would be eightfold, not ten-fold as shown. Thus, by the connections mentioned, the unfixed nature of conceit is revealed. Alternatively, with conceit, the unerring factors mentioned are five. What then are they? In anticipation of this, the meaning is known as "yevāpanaka" (those that are to be removed). For the fivefold nature of the "yevāpanaka" is prescribed here, not that of the "apaṇṇaka" factors. So it should be connected accordingly. In the "kilesaduka" (pair of defilements), in the "paṭiccavāra" (condition-section), etc., in phrases like "a defiled phenomenon conditions a defiled phenomenon to arise by way of root-condition," etc., it is differentiated as: "Greed conditions delusion, conceit, sloth, restlessness, shamelessness, lack of moral dread. Greed conditions delusion, conceit, restlessness, shamelessness, lack of moral dread. Greed conditions delusion, sloth, restlessness, shamelessness, lack of moral dread. Greed conditions delusion, restlessness, shamelessness, lack of moral dread." Thus it is said, "and similarly in the 'kilesaduka'." For this textual variation is due to minds associated with wrong view, with volitional effort, and without volitional effort. "Sensual craving arises in four ways together, aversion in three ways, conceit in one way, likewise doubt and craving for existence." Having thus specified, sensual craving is connected with the fetter of conceit and the fetter of ignorance, and with the fetter of ignorance alone. Conceit is connected with the fetter of craving for existence and the fetter of ignorance. Craving for existence is connected with the fetter of ignorance. with that.” Because it will be stated in the commentary section (DhsA. 1485) on the description of the mind, it is said, “and here it will be stated.” There, having specified, “Greed arises in six ways together, aversion in two ways, and delusion likewise,” because it will be stated, “Greed, unprompted, dissociated from wrong view, with delusion, restlessness, shamelessness, and fearlessness; prompted, with delusion, sloth, restlessness, shamelessness, and fearlessness; unprompted, with delusion, conceit, restlessness, shamelessness, and fearlessness; and prompted, with delusion, conceit, sloth, restlessness, shamelessness, and fearlessness,” it is said, “thus the defilements are tenfold.” Taking “I” by making it low, even that taking is called “grasping.” Description of the Fourth Mind 402. “Generating energy” Here, the volitional formation (saṅkhāra) which is the application of mind, is energy, not the energy of effort. Description of the Ninth Mind 413. The arising of a disagreeable form of spreading, by which the whole body of an angry person trembles, and the appearance of anger is manifest. By this, the meaning of attainment is shown as its function (rasa), or the function of spreading in terms of its mode of occurrence. For indeed, the attainment of an enemy, for whom one is angry, is mostly the cause of the arising of aversion. By this, the meaning of its task is said to be its function. 418. The meaning of the word itself, the synonym of the word itself. Description of the Eleventh Mind 424. “Lack of decision” means lack of determination. “Not settling down” means not remaining fixed on a single object in terms of its continuum. Description of the Twelfth Mind 429. There is no co-arisen dominance, due to the absence of occurrences such as “if doubt arises in one who has desire, may it arise in me.” “Prohibited” means not being lifted up, and even not speaking in accordance with the Dhamma indicates its absence. “By not speaking” shows that the letter ‘a’ means the opposite of speaking. And by this showing, the absence in things to be abandoned, by speaking of absence, is the accomplishment of the result through the accomplishment of the cause. Therefore, to first show the cause of that absence, it is said, “due to not drawing along rebirth-linking.” By that, the nature of that mind-arising is stated. And this [refers to] the nature of giving rebirth, that "the strong draws rebirth, the weak does not draw." But for that which has no nature of giving rebirth at all, its strength is not a cause in drawing rebirth. This meaning is shown. The non-drawing is established by [the phrase] "if indeed it were to draw," and so on. And since it has not come, therefore it does not draw— this is the intention. Since it is said, "But since that giving of rebirth does not exist, therefore it has not come," it is stated, "to establish non-coming from non-drawing." "Apāyagamanīyassa" means "that which leads to a lower realm," meaning it has that nature. If it were to draw rebirth, that accompanied by restlessness would certainly lead to a lower realm. Therefore it is said in the commentary, "For the other, too, the giving of rebirth would be here." Indeed, unwholesome rebirth is not possible in a good destination. And that which leads to a lower realm is to be abandoned by insight, according to the saying, "freed from the four lower realms, one whose nature is not to fall." Therefore it is said, "because that which leads to a lower realm is to be abandoned by insight." And this is not to be abandoned by insight. It cannot be said that his craving, hatred, delusion, and the defilements associated with them, which lead to a lower realm, are included by this, because it is stated that they are to be abandoned by development. Indeed, it is said, "Which phenomena are to be abandoned by development? The mind-state accompanied by restlessness." The nature of kamma condition, as stated, "Wholesome and unwholesome kamma is a condition by way of kamma condition for the resultant aggregates and for kamma-born matter," is the nature of kamma condition occurring at different moments. And if it were to draw rebirth accompanied by restlessness, it would also be for that. And if that were the case, that accompanied by restlessness would be to be abandoned by insight, because the nature of kamma condition occurring at different moments is stated only for those to be abandoned by insight. And this is not to be abandoned by insight— all the preceding... turns like this. It is distinguished as co-arising, just as in the distinction of what is to be abandoned by insight, it is said, "The phenomenon to be abandoned by insight is a condition by way of kamma-condition for the phenomenon that is neither to be abandoned by insight nor by development," (Paṭṭhāna 2.8.86) and having specified "co-arising" and "momentary," it is distinguished as: "Co-arising volitions to be abandoned by insight are a condition by way of kamma-condition for mind-originated material forms; momentary volitions to be abandoned by insight are a condition by way of kamma-condition for resultant aggregates and kamma-born material forms." In this way, without distinguishing, it is only said: "Volitions to be abandoned by development are a condition by way of kamma-condition for mind-originated material forms," (Paṭṭhāna 2.8.89) and it is not said: "Momentary volitions are a condition by way of kamma-condition for resultant aggregates and kamma-born material forms." Therefore, it is understood that there is no momentary kamma-condition for what is to be abandoned by development. Even in the opposite, when the conditions are extracted according to the inclusive conditions as far as possible. And in the other place, meaning in the section on "to be abandoned by insight." For there, the kamma-condition is also stated: "The phenomenon to be abandoned by insight is a condition by way of object-condition for the phenomenon that is neither to be abandoned by insight nor by development; it is a condition by way of co-arising, proximate support, post-natal, and kamma-condition." (Paṭṭhāna 2.8.71) Its absence means the absence of momentary kamma-condition. And without momentary kamma-condition, there is no drawing forth of rebirth-linking, thus it is said: "They do not arrive there due to not drawing forth rebirth-linking." Here, meaning in "except for agitation-accompanied, the remaining eleven draw forth rebirth-linking." Of the resultant of occurrence, meaning the resultant in occurrence, or the resultant that is an occurrence due to being a part of occurrence, that kamma. Or, the resultant in occurrence is the resultant of occurrence. But in this sense,