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and for Buddhas and Paccekabuddhas it does not arise anywhere other than the human realm. The smiling consciousness does not arise due to the absence of a body. The rūpāvacara consciousnesses do not arise in the Formless existence because those without form, through meditation on the fading of form, are dispassionate even towards the jhānas which are their objects. Thus, all these thirty-three consciousnesses arise dependent on the heart-base. 71. The forty-two kinds of states counted as the mind-consciousness-element, which are the twelve mundane wholesome consciousnesses remaining from the five rūpāvacara wholesome consciousnesses, the ten unwholesome consciousnesses remaining from the two aversion consciousnesses, the thirteen functional consciousnesses remaining from the five-door adverting, the smiling, and the rūpāvacara functional consciousnesses, and the seven supramundane consciousnesses remaining from the first path consciousness— these, by way of these, are the five-constituent. or by way of existence, dependent on the heart-base, or by way of four-constituent existence, independent, they arise. 73. In the sense-sphere existence, seven consciousness-elements, are dependent on six bases. In the fine-material existence, four kinds of consciousness-elements, excluding the three of nose-consciousness and so on, are dependent on three bases. In the immaterial existence, one mind-consciousness-element, is independent, so is the connection. 74. Twenty-seven sense-sphere consciousnesses, namely, the five-door adverting, the two receiving, and the smiling, in the sense-sphere resultant, and fifteen fine-material consciousnesses, and the first path, these forty-three arise dependently. The remaining forty-two, excluding the immaterial resultants, arise both dependently and independently. The four immaterial resultants, are only independent, so is the connection. The explanation of the Compendium of Bases is finished. Thus, in the Abhidhammatthavibhāvinī, which is a commentary on the Abhidhammatthasaṅgaha, The explanation of the Miscellaneous Chapter is finished. 4. Explanation of the Process Chapter 1. Thus, having made a supreme classification, of the four aggregates of consciousness-formations, by way of the divisions of feeling-compendium and so on, beyond what has been stated, and again, having made a compendium of the arising of consciousness-formations, in rebirth and continuity, which is regulated by preceding and succeeding consciousnesses, such as "this is beyond so many, immediately after this are so many consciousnesses," characterized by the divisions of the three planes, of the sense-sphere and so on, and by individuals with two roots and so on, I shall briefly explain that compendium, named "Process Compendium," as far as possible, so is the connection. 2. The compendiums of base, door, and object, though explained below, are presented again, to make them complete, and to show the Process Compendium. 3. The arising of consciousnesses, in the doors of objects, and in the objects, is the arising of objects. 4. Therein, means in those six sixes. Explanation of the Sixes of Processes 6. The naming of processes, is either by way of doors, such as "the series of consciousnesses arising in the eye-door, is the eye-door process," or by way of consciousnesses, such as "the process related to eye-consciousness, is the eye-consciousness process," due to its co-existence, with the same object and same door. To show how it should be done, "the eye-door process," etc., was said. The description of the six processes is finished. Description of the Types of Processes 7. Among "extremely great," etc.: Having passed one mind-moment, having come into range, having a duration of sixteen mind-moments, is called "extremely great." Having passed two mind-moments, having a duration of fifteen or fourteen mind-moments, is called "great." Having passed from four mind-moments up to nine mind-moments, having a duration from thirteen mind-moments up to eight mind-moments, is called "small." Having passed from ten mind-moments up to fifteen mind-moments, having a duration from seven mind-moments up to two mind-moments, is called "extremely small." And having done thus, it will be said, "having passed one mind-moment," etc. Manifest is clear. Unmanifest is unclear. The description of the types of processes is finished. Description of the Five-Door Processes 8. Having asked, "How, by what method, is the determination of objects in terms of extremely great, etc.?" To explain that by way of mind-moments, "arising, standing," etc., was commenced. Arising is arising, the acquisition of self. Breaking is dissolution, the destruction of its own nature. The tendency towards dissolution in the middle of both is called standing. But some deny the standing moment of consciousness. Indeed, this is their intention: In the Cittayamaka, in the analysis of such terms as "arisen, arising," it is said, "arisen at the moment of dissolution, but not arising; arisen and arising at the moment of arising," etc. Only dissolution and arising are spoken of, not the standing moment. And if there is also a standing moment for consciousness, then it should be said, "at the standing moment and at the dissolution moment." Now, if it is thought, "there is a standing moment because of the Suttanta passage 'arising is discerned, passing away is discerned, the alteration of what stands is discerned'," even there, because alteration does not arise in a single phenomenon, and... And from the statement of knowledge, continuous duration is indeed intended, not momentary duration. And there is no reason for not stating what is found in the Abhidhamma. Therefore, even non-statement in the Dhamma teaching indicates non-existence. In this regard, it is said: Just as, even with a single basis for phenomena, the moment of arising is one, and the moment of dissolution is another for arising and dissolution, so the state of dissolution is desired as distinct from the state of arising. Otherwise, it would follow that "one phenomenon arises, and another ceases." In the same way, a state facing dissolution, distinct from the states of arising and dissolution, should also be desired. That is called duration. But in the Pāli, in accordance with the disposition of those to be trained, and by way of showing a method, it is not stated. For Abhidhamma teaching also sometimes proceeds in accordance with the disposition of those to be trained, just as the arising of form, accumulation, and continuity are taught by dividing them into two ways. And in the Sutta, because arising, etc., are stated for the purpose of showing the characteristics of conditioned phenomena themselves, as in: "Monks, these are the three characteristics of the conditioned. Which three? Arising is discerned, passing away is discerned, the alteration of what has endured is discerned," it is not possible to understand that the duration of a continuum, which is a conceptual phenomenon and unconditioned, is stated there. And because the prefix operates only in the meaning of the root, the meaning of "is discerned" is "is understood." Therefore, it is not proper to refute the moment of duration of consciousness merely by this. So it is well said, "by way of arising, duration, and dissolution." And having done so, it is also stated in the commentary: "For each one, there are three moments by way of arising, duration, and dissolution." (Vibh. Atth. 26, Miscellaneous Section) 9. Immaterial phenomena are of light transformation, material phenomena are of heavy transformation, because they arise moment by moment as apprehending and apprehended. Therefore it says "those," etc. "Those" means such. The moments are like the moments of seventeen consciousnesses, meaning seventeen moments of consciousness, or the connection is that those moments of consciousness are seventeen. But separately, there are fifty-one moments of consciousness. of material phenomena... except for the form of intimation and the characteristic forms. For the two intimations last for one mind-moment. Indeed, it is said among the states that accompany the mind. And among the characteristic forms, birth and impermanence are of the same duration as the arising and ceasing moments of the mind, but aging lasts for forty-nine mind-moments. And having done so, they say: “It lasts for seventeen minds, without intimation and characteristics.” (Sa. Sa. 60) Some (Vibha. Mūlaṭī. 20) however say: “In the commentary on Dependent Origination, ‘Thus, eleven mind-moments have passed, then with the remaining five mind-moments’ (Visuddhi. 2.623; Vibha. Aṭṭha. 227) by this statement, the lifespan of material forms is sixteen mind-moments. For material form, as soon as it arises, becomes a condition for the vibration of the life-continuum.” This is unsubstantial, because in the commentary itself (Vibha. Aṭṭha. 26, miscellaneous discussion) the seventeen mind-moments are mentioned, as in “the kamma-born material form that arose with the rebirth-linking consciousness ceases together with the seventeenth from that point; that which arose at the static moment of the rebirth-linking consciousness ceases at the arising moment of the eighteenth.” Where, however, only sixteen mind-moments are understood, there the method is taken in terms of the moment suitable for being a condition for the occurrence of consciousness. For the capacity for material form to come into range, even if only one mind-moment has passed at the lower limit, is sufficient; let there be no further elaboration. 10. A moment like the moment of a single mind is one mind-moment. That has passed for these, or these have passed that, thus they are “one mind-moment passed.” They come into range, meaning visual and auditory objects, remaining in their respective places, become objects of sense, thus, in accordance with the apprehension, they come into range,