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Therefore, it cannot be said that determining, like those, due to a lack of conditions, is not a contiguous condition for wholesome, unwholesome, etc. Hence, here, a small object is restricted in the way taught in the commentaries. 14. There is no arising of process-consciousness. Because even for a mind lasting seven moments, which is the highest limit, the arising of determining two or three times is insufficient, there is no arising of process-consciousness; only a falling into bhavanga occurs. The phrase "there is no arising of process-consciousness" is stated to show the result of the emphasis "it is only bhavanga-movement." Others, however, show the result of the emphasis as "there is no cutting off of bhavanga." But that is already established by the statement of the absence of process-consciousness arising. For if process-consciousness arises, bhavanga is cut off. However, since the term "cutting off of bhavanga" was not mentioned separately below, it is stated here without distinction. 15. Due to the complete absence of process-consciousness arising, it is spoken of in terms of the last round and the futile round. Elsewhere (Dhammasaṅgaṇī Aṭṭhakathā 498, Vipākuddhārakathā), the second and third rounds are also mentioned with tadārammaṇa-impulsions. Because of emptiness, they are called "empty moments." "Being objects" means being sense-objects and being conditions. A condition is also called an "object," as in "Māra will not find an opportunity, Māra will not find an object," and so on. Therefore, it is established here that the occurrence of sense-objects is also the object for the empty moments. For indeed, an extremely small object is the condition for the designation of empty moments. Otherwise, since the bhavaṅga vibration occurs only in its own sphere, the last moment would not occur with an extremely small object, and thus the statement "being the object for the four moments" would be difficult to explain. 16. In the five doors, the process-consciousnesses arising appropriately according to each door, each condition, and each object, are invariably seven: apperception, seeing, etc., receiving, investigating, determining, impulsion, and retention. Or, the arising of consciousnesses, as consciousnesses arising distinctly, are fourteen: apperception, etc., the fivefold, the seven impulsions, and the two retentions. In detail, however, they are fifty-four, as all kāma-sphere consciousnesses arise there as far as possible. "Here" means in the compendium of sense-object occurrences. The description of the five-door process is concluded. Mind-door Process Description of the Limited Impulsion Moment 17. Since past and future are also objects for mind-door consciousnesses, it is not possible to classify their objects as extremely great, etc. Therefore, this is determined by means of clear and unclear, as stated, "If the object is clear," and so on. 19. "Here" means in the mind-door. Forty-one, because the thirteen consciousnesses unique to the five doors (the ten double-five consciousnesses and the three mind-elements) do not occur there. The description of the limited impulsion moment is concluded. Description of the Attainment Impulsion Moment 20. There is no distinction of clear or unclear for the object, because attainment is possible only when the object is clear. 21. For there, any impulsion among the twenty-six mundane and supramundane impulsions enters the attainment process. The connection is "three". The meaning is that they arise and cease in order, named as preparatory, proximate, conformable, and lineage-changing. The first consciousness is preparatory because it is preparatory for absorption, being of the nature of reflection. The second is proximate because it moves near. For that which is not too near, nor too far in its occurrence, is called proximate; or it is proximate because it moves towards absorption. The third is conformable because it is agreeable to the preparations in the preceding part and to absorption in the succeeding part. The fourth is lineage-changing because it overcomes the lineage of the limited and the ordinary person, and develops and increases the lineage of the exalted and the supramundane. These four names are obtained completely in a fourfold occurrence. However, in a threefold occurrence, they are obtained only by the names proximate, conformable, and lineage-changing. In the commentary (Visuddhimagga 2.804), however, the name preparatory, etc., is stated for the first three, or two, without distinction. The intention is that the fifth or fourth should arise in accordance with the absorption to be produced, whether four times or three times. To show the occasion when the names preparatory, etc., are obtained completely, "four times" was stated at the beginning. But in terms of the order of counting, "or fifth" was stated at the end. "As is appropriate" means in accordance with those who gain insight quickly and those who gain insight slowly. For one who gains insight quickly, the absorption consciousness arises as the fourth, after three occurrences of sense-sphere impulsion. For one who gains insight slowly, absorption arises as the fifth, after four occurrences of impulsion. However, since a conformable consciousness that has not been practiced cannot produce a lineage-changing consciousness, and even one that has been practiced, if it is the sixth or seventh, cannot establish itself as absorption, like a person near a precipice, due to its proximity to the life-continuum, therefore, it should be understood that absorption does not occur before the fourth or after the fifth. "According to the aspiration" means in accordance with the aspiration for the consciousness of calm and insight development suitable for the form, formless, and supramundane paths and fruits. The sequence of absorption is the absorption sequence. "Then" after the fall into the life-continuum state." If only this much were said, it would be understood that after the fourth or fifth absorption, there is a fall into the life-continuum state, and not a fruition-consciousness immediately following the path-consciousness. And in the absorption process, the jhana and fruition-consciousnesses would recur again and again. Therefore, it is said again, "at the end of absorption." It is said that other schools describe the occurrence of sense-sphere javanas two or three times to complete the seven javanas after the first absorption in mundane absorptions. To refute their view, it is said with emphasis, "there is a fall into the life-continuum state." 22. "Therein" refers to those eight javanas associated with knowledge in the sense-sphere, and to those twenty-six javanas in the higher and supramundane realms. Or "therein" refers to that absorption occasion. "Immediately after javanas accompanied by joy" means immediately after the four wholesome and functional javanas accompanied by joy. "Accompanied by joy" means accompanied by joy due to the fourfold jhana and the path and fruition of dry-insight meditators, etc., but not accompanied by equanimity, as the condition of mutual serving for different feelings is not brought up. "To be expected" means to be praised, to be desired. "Even therein" means even in that occasion of javanas of a single feeling. "Immediately after wholesome javanas" means immediately after the four kinds of wholesome javanas associated with knowledge, one absorbs a wholesome javana, not a functional javana, as it arises in a different continuum. The intention is that one absorbs the three lower fruitions in the absorption process. 23. From the two wholesome javanas accompanied by joy and rooted in three causes, there are thirty-two absorptions in the form of the fourfold jhana javanas, both mundane and supramundane, excluding the highest fruition-vipaka and functional javanas. From the two wholesome javanas accompanied by equanimity and rooted in three causes, there are twelve absorptions in the same way, as the fifth jhanas. From the two functional javanas accompanied by joy and rooted in three causes, there are eight absorptions in the form of the four functional jhanas and the four highest fruitions. From the two functional javanas accompanied by equanimity and rooted in three causes, there are six absorptions in the form of the five functional form and formless jhanas accompanied by equanimity and the highest fruition. 24. Herein, In the section on the Compendium of Process. The description of the Appanā-Javana-Sequence is finished. The description of the Mind-Door Process is finished. The description of the Appanā-Javana-Sequence is finished. Description of the Rule of Tadārammaṇa. 25. "In all cases" means in the five-door and mind-door processes. 26. "Agreeable" means moderately agreeable. For indeed, the exceedingly agreeable object will be spoken of separately. The connection is that the wholesome resultant fivefold consciousness, receiving consciousness, investigating consciousness, and registering consciousness are meant. He says that investigating consciousness and registering consciousness are always accompanied by equanimity in moderately agreeable objects, but "in exceedingly agreeable objects, they are always accompanied by joy." For indeed, resultant consciousness, arising due to the power of kamma, like a reflection of a face in a mirror, is free from conceptualization and does not grasp by conceiving; thus, the feeling corresponds exactly to the object. However, for wholesome and unwholesome consciousness, arising in mind-streams where perversions are not abandoned, there is a grasping of the exceedingly agreeable as moderately agreeable or disagreeable, and of the disagreeable as agreeable or moderately agreeable. Thus, for the faithless and so on, even with exceedingly agreeable objects like the Buddhas, there is javana accompanied by equanimity. And for heretics and so on, there is javana accompanied by displeasure.