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Commentary on the Summary By something: either by form or by formless. To show that it is not possible to determine the time of form by the arising of consciousness, due to its non-pervasiveness and non-exclusiveness, he says, "due to the existence of non-mind-originated," etc. In that, if, in this view, non-mind-originated form arises in the three moments of consciousness, then let the determination of the time of the arising of form not be with the time of the arising of consciousness. But how is it in this view, that all form arises only at the moment of the arising of consciousness? Here too, even if non-mind-originated form arises simultaneously with consciousness, like form not bound to a sense faculty, it is not dependent on consciousness. It is said, "It should not be determined by consciousness as a condition due to the arising of constituents, because it does not arise from consciousness." It shows that the determination of matter as a condition by that arising of consciousness is not effective. The connection is: there is no determination due to its arising from many consciousnesses. For, in a fixed originating consciousness, there might be a determination of matter arising from consciousness. "For some" refers to wholesome sense-sphere consciousnesses and the like. "In some place" refers to the formless realms. Or, "for some" refers to some resultant consciousnesses of the five-constituent existence. "In some place" refers to the moment of rebirth-linking and at the last moment. By "At that time, there is contact" and so on (Dhammasangani 1), it is said that the determination of co-existent mental factors by consciousness as a condition is made, "due to its non-co-existence with consciousness." "Of these" refers to derived matter. Whoever is helpful to whom by co-existence, that one is indeed spoken of as the condition-determiner for that one; thus it says "due to co-arising... etc. ...ness." By "Nor by the great elements" and so on, it shows precisely the absence of determination. "For some" refers to non-kamma-born and the like. "By some" refers to kamma-born and the like. "It occurs" refers to due to occurrence. "Together" refers to at the same time. "Absence" refers to due to necessary absence. Intimation... etc. ... it is not possible to say that if determination by condition is made by the great elements, it is due to their non-existence there; this is the meaning. Even by "at the same time" and so on, it clarifies precisely the absence of determination in the determination of conditions by the great elements. The connection of the words "For the purpose of dividing thus" and "to show that there is an undivided indeterminate" is with "He speaks embracing all, both divided and undivided." For that which is being indicated after making a determination of conditions, since it is impossible for it to be without parts, after indicating one part, a general conclusion is appropriate. But by indicating the determination of conditions in its own nature without making it, he states this meaning, "thus," by "by the determination of conditions" and so on. "Undivided" means not previously divided, like resultant and functional indeterminate. "To be divided" means worthy of division due to having distinctions. "Shown" means shown by way of pointing out. The very meaning that was stated, in more detail. To show this, he said, "Here, however," and so on. The leading of resultant and other phenomena is the leading; that itself is the showing, thus, the showing of the leading. "Teaching" was said below, the grasping itself is the showing of the leading. In the second alternative, however, it is led by way of the sense-sphere and so on, thus, the leading; it is functional and indeterminate. Its showing should be connected as the showing of the leading. In the enumeration sections of the dyads and so on, since the heart-basis was not included, the first alternative was stated without grasping it; but in the monads, the basis was also grasped, thus, "and the heart-basis" was stated in the second alternative. What then is the reason that the heart-basis was not grasped in the enumeration sections of the dyads and so on? Because its course is not similar to other bases, and due to the difference in teaching. Just as eye-consciousness and so on are absolutely dependent on the eye and so on, so is not mind-consciousness absolutely dependent on the heart-basis; and the teaching of the basis-dyads and so on proceeds by way of dependence. Even if, by way of that which is absolutely dependent on the heart-basis, it were said in the dyads and so on, "There is form which is the basis of mind-consciousness," and so on, the corresponding object-dyads and so on would not be possible. For it is not possible to say, "There is form which is the object of mind-consciousness, there is form which is not the object of mind-consciousness," and so on; thus, the teaching of basis-object dyads would be of a different course, but the intention of the Blessed One was to teach them as having a similar course. This indeed is the natural teaching of the Blessed One. For this very reason, since it is not stated in the section on summary by way of the division of mind-arising, it is not possible to say "thought" in the explanation of the "without initial thought, without sustained thought" term; thus, even though initial thought is obtainable in the explanation of the "without initial thought, without sustained thought" term alone, it is not brought forth, otherwise, it would have to be said, "and initial thought." Thus, because its course is not similar to other bases, and due to the difference in teaching, it was not grasped in the enumeration of the dyads and so on. They say that since only what is enumerated is explained, the heart-basis was not grasped in the explanation either. "The seven decads of eye and so on" means the seven decads of eye, ear, nose, tongue, body, feminine faculty, masculine faculty, or the basis of eye, ear, nose, tongue, body, by way of a single continuum. Seven are the disadvantages. Even though there is no ultimate distinction of Nibbāna, the distinction conceived is still a distinction in the realm of convention, and so the distinction into with-remainder and without-remainder is stated. 584. Although elsewhere the word 'parimaṇḍala' is seen in the sense of 'egg-shaped', when spoken of the Cakkavāḷa, which is wheel-shaped, the word 'parimaṇḍala' might be a synonym for 'round'. For words have many meanings, thus it says "round is circular". Here, the height of Sineru, Yugandhara, and so on, is stated in terms of their parts above and below the ocean. In terms of length and width too, Sineru is eighty-four thousand yojanas. As it is said: "Monks, Sineru, the king of mountains, is eighty-four thousand yojanas in length, and eighty-four thousand yojanas in width." (A.N. 7.66) Yugandhara and others stand surrounding Sineru like a rampart. Between Sineru and Yugandhara and so on, there are oceans called Sītasamuddā. "They are, in width, equal in measure to the height of Sineru and so on, respectively," they say. The sphere of influence of a hundred thousand koṭis of Cakkavāḷas, just like the birth-sphere of ten thousand Cakkavāḷas, should be understood as a matter of natural law. The word 'vā' occurs in the sense of 'or' for emphasis and non-restriction, as in 'vikappa', 'samāna', 'samuccaya', and 'vibhāvana', and so the construction is made thus. For particles have many meanings. There, 'anekantika' means 'non-restricted'. By accomplishing purity of morality and so on, or by the determination of the four elements, due to its great task, with great effort. Even with distinctions of characteristics and so on, due to the occurrence of many hundreds of thousands of kalāpas in one moment, in one continuum, the great elements are many beings existing ultimately, or 'mahābhūtāni' as in 'mahājano' (great multitude). Thus, when the meaning "arising dependently" is present, dependent origination is stated, because it illuminates the arising from conditions and so on. 'Upādāyati' means 'it depends', that is the intention. Therefore, it says "of that which is entirely dependent." "For there is ownership of dependent forms," the relationship of support and supported. Even in the absence of a desire for an agent, the meaning of being a support is expressed as ownership through the desire to state a possessive relationship, as in "the branch of the tree." Explanation of the Compendium of Three Kinds of Form 585. And by the word "ca" in "Viññattiduka," it should be understood that the pairs of mind-concomitant and mind-following (forms) are also included. Indeed, by this method... (elision)... in "are known," the first five pairs, for instance, among the twenty-five pairs of bases, are combined with: the fourteen miscellaneous pairs, the remaining pairs of bases, the twenty-five pairs of objects, the five pairs of external sense-bases, the five pairs of elements, such as the pairs of form-element, the last three pairs of faculties, the twelve pairs of subtle forms, and the remaining pairs of sense-bases, elements, and faculties, excluding the first ones. However, among the twenty-five pairs of objects, the first five pairs are combined with: the miscellaneous pairs, (excluding those of grasped, not-grasped, graspable, visible, mind-originated, mind-concomitant, and mind-following); all the pairs of bases; the pairs of sense-bases and elements, (excluding those of form-sense-base and form-element); and all the pairs of faculties and subtle forms. In the second group of five pairs and so on, respectively, the pairs of sound-sense-base, sound-element, and so on, do not combine, but the pairs of form-sense-base, form-element, and so on, do combine. Among the miscellaneous pairs, and the pair of 'visible', this is the special feature. And just as in the pairs of bases, so too in the five pairs