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and by way of continuity. But according to the view of Acariya Ananda, when knowing the intentions of another, by observing various signs, the advertence and impulsions advert to and know the mind that arises simultaneously with each of them. And here, there is no difference in nature or in time. For the object of all is indeed mind, and it is present. And the impulsions are not without advertence. For by advertence, it is indeed mind that is adverted to. And the impulsions indeed know mind. If, however, it is not mind in the advertence, then when adverted to, the impulsions know it as form. Or if, when form is adverted to, they know it as mind, or if, when blue is adverted to... They know 'seen' when 'apprehended'. Thus, the javanas are by nature not-adverting-to-objects. Similarly, 'past' when adverted to is 'present'. And thus, they are by time not-adverting-to-objects. And since in the Paṭṭhāna it is stated that a past phenomenon conditions a present phenomenon by immediate condition, Therefore, here it is proper to speak of the present only in terms of moments. Not in terms of continuous duration. Otherwise, in all thought-process instances, the pastness etc. of objects would have to be spoken of only in terms of continuous duration. In the verse, 'only three' means only three in terms of function. 'Ten mind-moments are spoken of' means ten are spoken of in terms of the moment of mind's arising. 'In detail' means in detail of the nature of mind. 'Here' means in the mind-door. 'Forty-one' means forty-one in terms of sense-sphere consciousnesses, excluding the five sense-consciousnesses and the mind-element. 'Here' means in the case of limited javanas. [Limited Process] 138. There is no distinction between clear and unclear; the meaning is that only one clear object is obtained. For indeed, absorption cannot arise in an unclear object. Similarly, there is no arising of resultant consciousness. For indeed, the absorption javana, being too intense, does not follow the resultant consciousness. In that context, the connection is that any of the twenty-six exalted and supramundane javanas descends into the absorption thought-process. It is said that the two-rooted javana devoid of knowledge, due to its unstable nature, is not an immediate support for absorption, but rather the eight sense-sphere javanas accompanied by knowledge. Here, 'preparation, access, conformity, and change-of-lineage' means that 'preparation' is that by which absorption is made ready, made prepared, by means of the surrounding factors such as the balance of faculties. 'Access' means that which moves near to absorption. The meaning is 'near movement'. And here, 'near movement' should be understood as the ability to bring about absorption in the near future. By the occurrence of which, absorption becomes possible in a short time. 'Conformity' means that which is favorable to absorption, beneficial to absorption, and brings about absorption, by dispelling opposing phenomena to the occurrence of absorption, by the occurrence of which... For the third, absorption, there is no obstructer, no opponent, who indeed is there not? The meaning is gone to, is understood by this, therefore. Designation and understanding. That, both kinds, protects the lineage, guards it, thus it is 'gotta' (lineage). The connection reckoned as limited birth. The lineage is overcome, is cut off in this, thus it is 'gotrabhu'. And here, all four impulsions are called preparatory impulsions, or access impulsions, or adaptation impulsions, indeed. But 'gotrabhu' is the name of the last one only. But here, for the purpose of including all four names, it should be understood that it is said thus: by the names of preparatory, access, adaptation, and gotrabhu. And having done thus, why is the first one only called preparatory? Indeed, do not the others also prepare for absorption? Thus, such an objection has no place. Four times, or three times only, thus; or four times only, or three times only. There, by the first word 'only', a fifth occurrence of gotrabhu is rejected. For then, the impulsion is called fallen. It trembles, it shakes. Having transcended the sense-sphere lineage, it is not able to be a condition for the attainment of higher planes, thus. By the second (word 'only'), a second occurrence of gotrabhu is rejected. For then, the adaptation (impulsion), not having gained repetition, is not able to cause the mind immediately following itself to reach the state of gotrabhu, thus. By this very (reason), the impossibility of absorption beyond the fifth and before the fourth is established, thus. But by the word 'or', for the dull-witted, four times only. Not three times. For the sharp-witted, three times only. Not four times, thus is shown. But in the Aṭṭhasālinī, having divided into three ways according to dull, medium, and great wisdom, the arising of preparatory impulsions even five times seems to be allowed. But in other commentaries, having thoroughly considered, because it is rejected, that (view) should not be taken, thus. That which, however, is to be explained: “The sixth, the seventh, by being close to the life-continuum, like a man near a precipice, is not able to become established in the manner of absorption,” thus it is said. There, the closeness to the life-continuum. It means, due to the proximity of the state of bhavaṅga. Indeed, from the fifth javana onwards, the javana series gradually diminishes in speed. It transforms into the state of bhavaṅga. And thus, the simile of the man near the precipice is also appropriate. "Immediately after cessation" is the division of words: "after cessation, immediately." "After what?" Since nothing else is mentioned, it is understood as "after cessation." However, when appanā arises, it arises from the fourth or fifth (javana) onwards. Not from the sixth or seventh. Even if it is mastered, if it does not obtain arising in the fourth or fifth, it does not arise at all. But if it does obtain it, it continues uninterrupted even for a day. Therefore, "the fourth or fifth" should be understood as stated for the purpose of setting the initial limit. For that reason, it will be said: "it enters the appanā-vīthi" and "thereafter, at the end of appanā, there is a fall into bhavaṅga." If, however, the javana is said to fall from the fifth onwards, then why does the appanā-javana occur in the falling zone from that point onwards? It is said: The falling zone of a clod placed in the hand is immediately when it is released from the hand. Even so, a clod thrown with the strength of the hand goes far. And here, the speed of the clod is rooted in the speed of the hand. And the speed of the hand is rooted in the strength of the body. There, the appanā-javana should be seen like the clod. The time after the fourth (javana) is like the falling zone of the clod. The gotrabhū-javana is like the speed of the hand. The strength of the preceding parikamma-javanas should be seen like the strength of the body. The strength of kāma-javanas in the beginner's vīthi is like the strength of a baby lying on its back. The strength of kāma-javanas in the absorption vīthi is like the strength of a grown man. And just as a clod thrown by a baby falls immediately after being released from the hand, so too, in the beginner's vīthi, the appanā-javana jumps once and falls. Just as a clod thrown by a grown man A ball, even in the falling field, without falling, goes far and farther. Similarly, in the path of attainment, the appanā javana continues for a long time and for a longer time. But in the Mūlaṭīkā, it is said that even if the appanā javana occurs in the falling field, it is not called fallen due to reaching another plane or due to obtaining another object. Here, one might ask, why is it said that the javana falls from the fifth onwards? Is it not because of not falling, and because of its very strong nature, that the seventh javana volition quickly gives results in the immediate next existence and becomes an ānantariya kamma? The five volitions in the middle, because they do not have such a strong nature, give results slowly in the third existence and so on, and do not attain the state of ānantariya. But this should not be seen in this way. For if it were strong by giving results quickly, then the first volition would be the strongest of all. For it gives results in this very existence. Herein is the conclusion. The maturation of the first volition should be seen like the maturation of one-year-old grasses and trees. The seventh volition, like two-year-old plants. And the middle volitions, like great sāla trees. Among these, one-year-old grasses and trees are without essence. Being without essence, they are weak, not long-lasting, and not enduring. Therefore, their maturation is very quick. For they grow very quickly. They attain growth and development. They quickly flower, bear fruit, fall, and disappear. They cannot pass one summer season. They do not reach a second year. And here, the summer season should be understood as the time of death. But two-year-old plants are somewhat essential. Being somewhat essential, they are somewhat strong and long-lasting. And for that very reason, their maturation is slow. For they grow in the first year, attaining growth and development. They cannot flower or bear fruit. Only in the second year do they flower, bear fruit, fall, and disappear. But they cannot pass a second summer season. they are not. They do not reach the third year. But the great sala trees are full of essence. Strong and long-lasting. Therefore, they mature slowly. For they are only a cubit or two high for one or two years. They do not grow or flourish. They cannot flower or bear fruit. But they are very long-lasting. They stand for five or six hundred years before falling. In the same way, the first javana consciousness, being entirely without repeated practice, is without essence, weak.