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is referred to as that very consciousness, just as "those very medicines." When there is no occurrence of process-consciousness, when there is no occurrence of process-consciousness in between, it becomes decease-consciousness and ceases; the connection is that very consciousness. 101. They revolve and continue until the uprooting of the cycle of existence; this is the intention. 102. Just as in this existence there is rebirth-linking, and life-continuum, and processes, and decease, so again in another existence there is rebirth-linking, life-continuum, etc.; this is how this continuity of consciousness revolves. Some, however, in this chapter, since only the inclusion of what is outside the processes is shown, are of the opinion that only rebirth-linking, life-continuum, and decease are appropriate to be taken here, and they interpret "rebirth-linking, life-continuum, processes" as "the flow of rebirth-linking and life-continuum." That is merely their opinion, because at the end of the presentation of the inclusion of continuance, it is intended to conclude all that is included therein. If this is so, then the reference to all of them by the word "this" in "having reflected, this is impermanent" becomes perfectly appropriate. This, the aforementioned revolving cycle, is impermanent, transient, subject to decay, having reflected upon it, having perceived it... Having seen, the wise, the sagacious, having been well-behaved for a long, long time, having attained the unshakeable, permanent, unchangeable state of Nibbāna, having realized it with the knowledge of the path and its fruit, from that very moment, having completely cut off the bonds of craving, they will equally reach, they will attain the element of Nibbāna without remainder of substrata. Thus, in the commentary on the Compendium of Abhidhamma Meanings, named "Elucidation of the Meanings of Abhidhamma," the commentary on the Chapter on the Process-Freed is finished. 6. Commentary on the Chapter on Matter 1. Having thus shown the twofold meaning of Abhidhamma by way of consciousness and mental factors, now, intending to show matter and thereafter Nibbāna, he says "thus far," etc. Since the phenomena of consciousness and mental factors, having their divisions stated in three chapters by way of summary, detailed explanation, and further detailed explanation, and having their occurrences stated in two chapters by way of process and rebirth-linking, have been divided in five chapters thus far, the connection is that now matter is spoken of as it arises. 2. Now, in order to set forth the matrix for the division of matter as promised, "summary," etc., is said. Summarizing briefly is summary. Dividing by way of one kind, etc., is division. That from which it arises and bears fruit is its origin. Kamma, etc., are the conditions generating matter. The eye-decad, etc., are the groups. And by way of the order of occurrence, that is, by way of the order of the arising of matter in seven kinds of existence-time. Commentary on the Summary of Matter 3. In the continuums that are grasped and not grasped, having become great by way of the element of constituent parts, they are manifest, they are arisen, thus they are "great elements" (Dhs. A. 584). Or, by showing various kinds of wondrous distinctions, or by showing many non-existent things, great wonders or non-existent things are in these, thus "great elements," like magicians, etc. Being similar to them, they themselves, though not having blue, etc., nature, show blue, etc., derived matter, thus "great elements." Or, by pleasing colors, shapes, etc., deceiving beings, like ogresses, etc., by showing pleasing forms of women and men, etc., they are deceivers of beings, great non-existent things are in these, thus "great elements." ā. And this was said: Because they appear great, or are like great beings; Because they deceive with what is not real, they are known as 'great elements'. (abhidha. 626); Or, because of their great manifestation, the dependent forms become great in them, and they are elements, thus 'great elements'. The form that arises dependent on the great elements is dependent form. If so, from the statement "dependent on one great element, then great elements" (Paṭṭhā. 1.1.53), each great element would be a support for the other great elements, and thus they too would be dependent forms? No, this is not so, because the designation applies only to forms that arise solely as dependents. That which is dependent on great elements, and is itself depended on by others, is not a dependent form. But that which is only depended on, and is not depended on by anything, that alone is a dependent form, so there is no such implication for the elements. Moreover, the characteristic of dependent form is that it is dependent on the four great elements, so there is no dependent form that arises dependent on three. 4. Earth, in the sense of 'spreading out', appears, or is established, as the foundation for co-arisen forms, just as natural earth is for trees and mountains; this is what is meant. Earth itself is an element, due to its characteristic of supporting, and because it is non-sentient and non-living, similar to the elements of body parts or rocks, thus 'earth element'. Water causes co-arisen forms to spread, or it nourishes and increases them, thus 'water'. Fire ripens, or it sharpens, or it heats the other three elements with its keenness, thus 'fire'. Wind causes the aggregate of elements to reach other places, being the cause of their arising in different locations, thus 'wind'. All four of these, respectively, should be understood as having the characteristics of hardness, fluidity, heat, and distension. 5. The meaning of terms like 'eye' has been explained below. Sensitive form is so called because it is caused by the clear state of the four great elements. This is characterized by the clarity of the elements, arising from kamma that is the cause of the desire to see, hear, smell, taste, and touch, respectively. Among these, the eye is in the middle of the black circle, like a louse. When they are facing forward, in the place where the body's structure arises, like oil on a wick, the seven eye-membranes spread out, and are sustained by four nurses, like a prince is by four nurses who perform the tasks of holding, bathing, adorning, and seeding. These are the four elements that perform the tasks of sustaining, binding, ripening, and stimulating. It is supported by seasons, mind, and food, preserved by life, surrounded by color and so forth, and functions as the basis and door, as appropriate, for eye-consciousness and so forth. The other is called "the eye with its constituents." Similarly, the ear and so forth, in order, spread out and function in the ear-cavity, like the shape of a finger-hole, with fine, coppery hairs accumulated; in the nose, like the shape of a goat's foot; in the middle of the tongue, like the tip of a lotus petal. The other, however, excluding the place where the karma-born heat is established, and the tips of hairs, pores, nails, and dry skin, spreads throughout the entire body and functions. Even so, there is no mixing of it with the others, because their bases are distinct. For even color and taste, though having the same basis, are unmixed due to the distinction of their characteristics; how much more so the sensitive faculties, which have distinct bases? 6. Because the water element cannot be touched in its subtle state, it is said, "the three elements, excluding the water element." Although coldness is indeed touched and grasped, that is actually just heat. For when heat is mild, the perception of cold is due to the absence of any quality called coldness. This is known from the unsteadiness of the perception of cold, like on opposite shores. Thus, in the hot season, those who stand in the sun and then enter the shade have a perception of cold; those who stay there for a long time have a perception of heat. And if the water element were coldness, it would be found in the same kalāpa with heat, but it is not found so; therefore, it is known, "the water element is not coldness." Those who say, "the water element is fluidity, and it is touched and grasped," should be told, "that fluidity is touched and grasped—this is your assumption." not a mere form, but a pervading presence.” For this was said by the ancients: “Three beings, pervading the divine company, this world believes, ‘I pervade the divine.’ “Just as one grasps a form with the mind, having touched beings, so too should the divine be understood, as if touched directly.” The term 'sense-object form' refers to its being the domain of the five consciousnesses. For 'gocara' means 'where cows (senses) graze,' thus it is a name for the object. This fivefold form is characterized by being, in order, the domain of eye-consciousness and so on, or by being the point of impact for the eye and so on. 7. The state of being a woman is femininity. The state of being a man is masculinity. Here, femininity is characterized by the female gender, signs, actions, and postures; masculinity by the male gender and so on. The female genitals are the female gender. Smiles and intentions are female signs, being the cause of recognizing "this is a woman." Going to secluded places, sitting down, and so on, are female actions. A woman's figure is a female posture. The male gender and so on should be understood in the same way. However, in the commentaries, female gender and so on are described differently. This is summarized as follows: “Gender is the form of hands and so on, signs are smiles and so on; actions are playing with a ball and so on, postures are walking and so on.” The term 'gender form' is used because by it, designations like 'woman' arise, and also understanding. This pervades the entire body, just like the body faculty. 8.