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That too is not appropriate. Because the determination of feeling together with insight is established by the power of the base-jhānas, etc. For indeed, for one who, having emerged from this or that base-jhāna, practices insight, the insight at first is sometimes accompanied by joy, sometimes accompanied by equanimity. But at the time of emergence to the path, if the base-jhāna is a jhāna of joy, insight, being exclusively accompanied by joy, becomes one with the path. And this is said in the Saḷāyatana Vibhaṅga Sutta: There, bhikkhus, the six equanimities based on renunciation, relying on them, approaching them, the six joys based on renunciation, abandon them, overcome them. Thus is their abandonment, thus is their overcoming. And in the Commentary, for the four bhikkhus who began insight by making the first three jhānas and pure formations among the eight attainments as their basis, the preliminary insight is accompanied by joy or accompanied by equanimity. But the insight leading to emergence is accompanied by joy. For the five bhikkhus who began insight by making the fourth jhāna, etc., as their basis, the preliminary insight is similar to the former. But the insight leading to emergence is accompanied by equanimity. Referring to this, it is said: "the six based on renunciation... abandon." Even in the emergence to the path with a difference in intention, the method is the same. For at the time of strong insight, the delight in insight is indeed very refined. It pervades and overwhelms the entire body. As it is said: For one who has entered an empty dwelling, a bhikkhu with a tranquil mind; there is a non-human delight, as he rightly discerns the Dhamma. Therefore, at that time, without a specific base-jhāna or a specific intention, insight is not accompanied by equanimity. Exclusively by joy... It is accompanied by non-breathing. Here, for one who has mastered all jhānas, making any one jhāna as a basis, from that or from another, he can attain whatever jhāna he desires. At the time of rising from the path, by the power of intention, the transformation of feeling, corresponding to each jhāna, in insight and on the path, should be understood. And the regulation of feeling is not to be spoken of separately. 67. In the summary verse, the eightfold supramundane consciousness, by the division of jhāna factors, is said to be fortyfold, each being fivefold. This is the explanation. Now, to show all the exalted and supramundane consciousnesses gathered into five kinds of jhāna divisions, it is said, "just as the rūpāvacara..." and so on. Just as the rūpāvacara consciousness is taken in the divisions of the first jhāna and so on. In the established divisions of jhāna, the consciousnesses of the first jhāna and so on are gathered into five kinds of consciousness divisions; similarly, the supramundane consciousness is gathered into the divisions of the first jhāna and so on. And the immaterial consciousness, being associated with the fifth jhāna, which is called equanimity and one-pointedness, is gathered into the fifth jhāna, in the division of the fifth jhāna consciousness. Therefore, each jhāna, starting from the first, such as the first jhāna consciousness and so on, becomes elevenfold. But in the final, ultimate division of the fifth jhāna consciousness, the jhāna consciousness becomes twenty-threefold. This is the explanation. And here, by the word 'jhāna', only the consciousness associated with it is meant. For jhāna itself is not elevenfold or twenty-threefold. [69] But what is said in the commentary, "The rūpāvacara consciousness is called the first jhāna and so on, and the immaterial also obtains the designation of the fifth jhāna." That is not appropriate. For consciousness is not the first jhāna. Nor does it obtain the designation of the fifth jhāna. [70] And another explanation given in this verse. That too is not appropriate. Because the word 'tathā' (similarly) is placed before the phrase 'in the divisions of the first jhāna and so on'. Thus, when divided in one part of what is to be divided, all eighty-nine kinds of consciousness become divided into one hundred and twenty-one. i. Having thus classified, now showing their compilation, he speaks the last verse. Merit is thirty-sevenfold. Likewise, result is fifty-two-fold. Thus, the wise and learned spoke and said that the eighty-nine minds are made into one hundred and twenty-one. It is said that they speak, classify, and discern. Here ends the Paramatthadīpanī, the fourth commentary on the Citta-saṅgaha of the Abhidhammatthasaṅgaha called Paramatthadīpanī. Paramatthadīpanī on Cetasika-saṅgaha 68. Having thus shown the Citta-saṅgaha, now, to show the Cetasika-saṅgaha, which has arrived, he first speaks the initial verse to show the meaning of the word and the meaning of the nature, along with the four characteristics of association. Therein, "with one arising and cessation, and with one object and one base" is the showing of the four characteristics of association. "Joined with mind" is the showing of the meaning of the word. It is said that "cetasika" means "joined with the mind, or joined by the mind." "Fifty-two phenomena" is the showing of the nature. "Cetasika" is the showing of the established term. Therein, "arising" is the going forth, the coming into being, the manifestation in nature, from the prior end, which is the future state of phenomena. It is said to be "birth." For all conditioned phenomena are indeed preceded by a future state. Then, having obtained the aggregate of conditions, they go into the present state. Then, having ceased, they go into the past state. "Cessation" is "nirodha." It is said to be "destruction of nature," "dissolution," "impermanence," "death." The birth of the mind is the same as that of contact, etc. The aging of the mind, the death of the mind, the object and base of the mind— these are the same for contact, etc., as stated below in the manner of "etc." "Ekuppādā" means "these have one arising." "Ekanirodhā" means "these have one cessation." "Ekuppādanirodhā" means "these have one arising and one cessation." The word "eka" is elided in the latter compound. Likewise in other places. "Ekālambaṇā" means "these have one object." "Ekavatthukā" means "these have one base." "Ekālambaṇavatthukā" means "these have one object and one base." The object, however, here Oh, even for one mind, there are many. But by bringing them to a unity, it is said to be one object. This should be understood. [71] In the Vibhāvanī, however, it is said: “Those whose arising and ceasing are one, they are of one arising and ceasing.” That is not good. For here, oneness of arising is not intended merely by arising together in one moment. Rather, it is intended in the way already stated. For it is said in the Mūlaṭīkā: Since the arising, etc., of the rūpas belonging to one cluster occur simultaneously, the arising, etc., of one cluster are each one. Here is the application: “Those dhammas that are conjoined with mind, being of one arising and ceasing, and having one object as their basis, those fifty-two dhammas are considered mental concomitants.” Or, the sense of being primary is also appropriate here. And in the qualification, the ablative case is used. “Those dhammas that are conjoined with mind by virtue of being of one arising and ceasing, and by virtue of having one object as their basis, those fifty-two dhammas are known as mental concomitants.” And here, if it were said, “Those that are conjoined with mind are mental concomitants,” then the rūpas that are co-arisen and conditioned by mind could also be called mental concomitants, being entirely connected with mind due to their dependent existence. Therefore, to exclude them, it is said, “of one arising and ceasing, and having one object as their basis.” For even though they arise simultaneously with the mind in terms of moment, due to their distinct continuities, they do not share this characteristic: “the same birth as the mind is theirs.” For the continuity of rūpa is one, and the continuity of arūpa is another. But for contact and so on, not only is their arising one with the mind, but also their ceasing, their object, and their basis— all are one. This should be understood as the purpose of mentioning “one ceasing,” etc., to make this known. For without saying so, it would not be possible to know it thus. But just as one ox belonging to many people can be spoken of separately as Tissa’s ox, Datta’s ox, and so on, in the same way, even though arising and ceasing are one in a single rūpa-arūpa cluster, they can be spoken of in various ways, such as the arising of contact, the arising of feeling, the arising of the earth element, the arising of the water element, and so on. Even separately, it should be said. Therefore, in the suttas— The arising of feeling is discerned. Its passing away is discerned. Its change from persistence is discerned. Of perception. Of formations. Of consciousness. ... is said to be discerned. Likewise, monks, whatever arising, persistence, manifestation of the earth element. This is the arising of suffering, the persistence of diseases, the manifestation of old age and death. Whatever, monks, of the water element. Whatever, monks, of the fire element. Whatever, monks, of the wind element. Whatever, monks, of the eye... Of the mind, its arising... The manifestation of old age and death. It should be understood that it is said. Otherwise, even of the life faculty and so on, a multiplicity in one group would have to be stated. For it is said: "Whatever is the life, persistence, non-persistence of formless phenomena." Likewise, of modified forms. Or of all derived forms like the eye and so on. And it is said: "Derived form from the four great elements," and "Sensitive matter derived from the four great elements." But lightness of body, lightness of mind, and so on, are stated by dividing them into two to illustrate a specific meaning.