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which highlights an excess meaning by qualifying one thing with another. [111] "The consciousness of the mind" is also not appropriate. For "of the mind" refers to the mind comprising the three mind-elements. Among these, the two receiving consciousnesses are causes for the series of mind-consciousness beginning with investigating consciousness. But the five-door adverting consciousness, occurring later in another door, is both a cause and an effect for that same series of mind-consciousness. Thus, it means the consciousness related to the mind which is a cause at the beginning, and which is an effect in another door at the end. Alternatively, all consciousnesses except the five sense-consciousnesses are called "mind" because they perform the function of thinking. But the five sense-consciousnesses, being merely impingements on the object, do not perform the function of thinking, and thus are called "seeing," etc. And the five-door adverting consciousness, though arisen from the mind, is not a cause for the mind; it is a cause only for seeing, etc. And the two receiving consciousnesses, though causes for the mind, do not arise from the mind; they arise only from seeing, etc. But the investigating consciousnesses, etc., arise in the middle of two minds, those occurring before and after them. Thus, it means the consciousness related to the mind which is both its cause and its effect. If this is so, then even the five sense-consciousnesses, occurring between two mind-elements, should also be called mind-consciousness, as they are consciousnesses related to the mind which is both their cause and their effect. [112] However, in the Ṭīkā, it is also stated: "Consciousness arisen from the mind." That too, by the method explained, is not appropriate. The remaining ones, however, The thirty states, namely the investigating consciousness, etc., the fifteen rūpāvacara states, which are included in the mind-consciousness element, arise only depending on the heart-base. The word "ca" here implies that the remaining seventy-six states also belong to the mind-consciousness element. [113] But in the Vibhāvanī, It is said, "not only the mind-element," taking it for the purpose of summation. That is not appropriate. For if that were the case, it would be said, "and the remaining states are also included in the mind-consciousness element." [114] And the explanation in the commentaries, "The investigating consciousness, etc., and the thirty rūpāvacara states are included in the mind-consciousness element." That too is not good. Because the meaning is unclear. There, why do they arise only depending on it? Because they do not arise in the formless realms. And why do they not arise there, it is said? The investigating consciousness and the great resultant consciousnesses do not arise there, because of the absence of the five doors and their respective functions there. The two states of aversion also do not arise. Because of the absence of aversion in a non-hindering state. And because of the impossibility of states that are exclusively hindrances in the jhana realms. Here, however, if there is no aversion in a non-hindering state, then the statement in the Pāḷi that the faculty of displeasure is completely ceased in the second jhāna, and the statement in the commentaries that its arising is possible in the approach to the second jhāna, would be contradictory. Therefore, some say it is appropriate that the two states of aversion do not arise there, due to the absence of gross sensual desire, which is their supporting condition, in the jhāna realms. But the commentators, considering the statement about its possible arising in the approach to the second jhāna to be merely a hypothetical statement, prefer the former reason. If that were merely a hypothetical statement, then the Pāḷi statement would also be merely a hypothetical statement. Therefore, in our opinion, the latter reason is more appropriate. The smiling consciousness also does not arise, due to the absence of the function of smiling for those without form. It is also appropriate due to the absence of a body. The stream-entry path consciousness also does not arise. Due to the absence of external sound, that which arises there... because ordinary people do not realize the Dhamma and Buddhas and Paccekabuddhas do not arise there. Therefore, the ordinary person born there is said to be among the eight inopportune states. Even rūpāvacara consciousnesses do not arise there, due to the development of dispassion for form, and their transcending the signs and objects of form. The remaining forty-two dhammas, comprising wholesome, unwholesome, functional, and supramundane consciousnesses, function either dependent on the heart-base or independent of it. This is the explanation. Dependent in the five-constituent planes, independent in the four-constituent planes—this is the meaning. "Wholesome, unwholesome, functional, and supramundane"—this is the analysis. Here, "wholesome" means the twelve mundane wholesome consciousnesses, excluding the five rūpa-wholesome ones. "Unwholesome" means the ten unwholesome consciousnesses, excluding the two associated with aversion. "Functional" means the thirteen functional consciousnesses, excluding the five-door adverting, smiling, and five rūpa-functional ones. "Supramundane" means the seven supramundane consciousnesses, excluding the first path. In the sense-sphere, seven elements are considered dependent on six bases. In the form-sphere, four kinds of elements are considered dependent on three bases. In the formless-sphere, one element is considered independent of any base. This is the explanation. "Forty-three" is stated with reference to the thirty dhammas, such as investigating consciousness, together with the five consciousnesses and the three mind-elements. Thus, the Paramatthadīpanī, the commentary on the fourth section, the Miscellaneous Compendium, of the Abhidhammatthasaṅgaha, is concluded. Paramatthadīpanī on the Compendium of Process 136. Thus, having shown the compendium of types of consciousness, the compendium of types of mental factors, and the compendium of types of both, in the compendium of the various types of consciousness and mental factors, now, to show the two compendiums of occurrence: the compendium of process-consciousness occurrence and the compendium of process-free consciousness occurrence, it begins with "cittuppādānaṃ" (of the arisings of consciousnesses) and so on. There, "arising" means "arisings." They arise there. It is understood as "in the consciousness of another." Thus, "consciousness and arisings in consciousness" are "cittuppādā" (arisings of consciousness). This means consciousness and mental factors. Of these arisings of consciousness... Of the sections. From "Iccevanti" and so on, in the manner stated. "The superior compendium" is a designation of kind. The connection is: having made three excellent classifications in the superior (section). "By division of planes and persons" is an instrumental expression in its own sense. The meaning is: together with the division of planes like the sensuous realm, and the division of persons like those with two roots (of wholesome kamma). "Determined by prior and subsequent" means regulated and arranged by the sequence of prior and subsequent consciousnesses, such as advertence and eye-consciousness. "Compendium of Process" by name is also just a designation of kind. The meaning is: two such compendiums of process. "In the process of rebirth-linking" means in the rebirth-linking processes. This is a reversal of words. The meaning is: at the time of rebirth-linking and at the time of process. It is said that "I will speak of two compendiums of process: the compendium of process at the time of rebirth-linking and the compendium of process at the time of process." And this meaning is clear from the verse concerning the compendium above. Some, however, say it is a locative of determination. If so, the compendium above would be called the rebirth-linking compendium. Not the compendium of process. And if so, it would not accord with the statement in the verse concerning the compendium free from process above, that "the compendium of process is now being spoken of." [115] But in the commentaries, it is said, "Superior is that which is excellent due to divisions like the compendium of feeling." That should be considered. If so, then only the miscellaneous compendium would be taken here by the word "saṅgaha" (compendium). But since this connecting verse proceeds by being placed between the three and two classifications. Therefore, it should be understood that all three classifications mentioned previously are suitable to be taken here by the word "saṅgaha". But this compendium of process, being well-stated by being combined with bases, doors, and objects, those three sets of six are again included here. [116] But in the Vibhāvanī, it is said, "The compendiums of bases, doors, and objects, though spoken of below, are again included here to show the compendium of process in full." That is not good. For not all compendiums of bases, doors, and objects are included here. Topics Its occurrence at the doors is the occurrence of objects. And here, "occurrence" is just called "coming into view." For it will say, "one mind-moment, past," and so on. But that is of six kinds: some very swift, some swifter, swift, slow, slower, and very slow. The occurrence of objects like kamma, their manifestation at the doors, their coming into view, is the occurrence of objects. For it will say, "kamma, or kamma-sign, or destiny-sign, by the power of kamma, manifests at one of the six doors." [117] In the Vibhāvanī, however, it is also said, "The occurrence of consciousness in objects is the occurrence of objects." That is not good. For if so, the occurrence of objects in very minute objects becomes untenable. "Therein" means in those six.