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shape, and so on. Therefore, their affliction is evident even directly to the world. Thus, it should be understood that the name "form" is established for them alone. But mental phenomena are incorporeal, so their change is not directly evident to the world. That particular change must be known by the world by seeing, or by hearing, or by asking, except by those who know the minds of others. Therefore, there is no becoming form for them. [16] But in the explanation: The implication of their becoming form, such as cold, etc. by the power of grasping. But since convention does not succeed without common usage, and common usage proceeds by way of manifest signs, therefore, here, the cessation of that possibility, even without grasping cold, etc., is to be understood as established by the world itself. And since in the Brahma-world, the bodily and verbal alterations of Brahmas, which arise from the manifestation of psychic power, and various forms of alteration, are indeed seen. And these, in one way, are indeed forms of affliction. Therefore, it should be known that the 'form-ness' of forms there is established by means of these. Or, it is 'form' because it manifests by its own nature. For formless phenomena are not manifest by their own nature. They must be grasped through their connection with form. But this, being manifest by its own nature, can be grasped even by the five consciousnesses. When this meaning is present, the 'form-ness' of forms in the Brahma-world is directly established. [17] In the explanation, however, the 'form-ness' there is explained by means of the supporting factors like cold, etc., and by not exceeding that nature. But since the phrase "neither by cold nor by heat," etc., is merely an example. Because affliction can arise even by way of kamma, mind, and food. Thus, perceptions and consciousnesses are also specified in the Pāli as having form-objects and taste-objects. For perception does not perceive only form. Nor does consciousness know only taste. It is understood that the teaching is by way of example. Therefore, there is no purpose in explaining the establishment of 'form-ness' there without abandoning the grasping of cold, etc. [Form] 16. Nibbāna: Here, it is Nibbāna because all the torments of the round of suffering are extinguished in it. "Are extinguished" means that those defilements or aggregates which are poised to arise in the future for one whose path is undeveloped, these very ones attain the state of not being able to arise for one whose path is developed. This is the meaning. For past phenomena, which have ceased after reaching the three moments, are not said to be extinguished. And regarding present phenomena and those that will inevitably arise in the future, there is nothing to be said. The suffering of the round. The burning torment: the cycle of defilements, the cycle of kamma, the cycle of results, the torment of suffering. Indeed, it is not Nibbāna, the cessation of non-arising, for trees and the like, who are free from the torment of the three cycles of suffering. In this regard, it is locative. Just as birds fly in the sky. By which they are extinguished. For them, apart from that, there is no other place of cooling whatsoever. Or, the noble ones are extinguished in this, hence Nibbāna. The wise are extinguished, just as this lamp, it is indeed said. "Are extinguished" means attaining the state of not arising again, for those defilements or aggregates. In one context, it is locative; they also apply it as "in this, having attained." In the commentaries, however, craving is called "vāna" (weaving), because it weaves together existence and non-existence. "Nibbāna" is said to be "gone out from that." [18] However, in the Vibhāvanī, it is also said: "By this, the fire of lust, etc., is extinguished, hence Nibbāna." That is not good. Indeed, in Nibbāna, an instrumental cause is not seen anywhere, as it is in the path. Nor is Nibbāna a co-operating condition for the agent, lust, etc., in the accomplishment of the act of extinction. [Nibbāna] The exposition of ultimate truth by the second verse is concluded. Cittasaṅgaha-paramatthadīpanī 17. Now, describing mind first in the order of enumeration, he says "mind" and so on there. "There" means among those four ultimate Abhidhamma realities. First of all. That which has four kinds or types is fourfold. 18. Here, "sense-sphere" means "sense-pleasure" is desired. Or, here, beings delight only in sensual pleasure, because their sensual lust is not suppressed. Not in the pleasure of jhāna, like in the higher realms; thus, sense-pleasure. The sense-sphere realm is elevenfold. But surely, are there not also those who have attained jhāna here? No, they are there. But they are sometimes gods, so there is no fault here. How are Avīci hell and the like desired? And how do beings there delight in sensual pleasure? Either by way of enjoying the sign, or by way of delight in existence. Indeed, at the time of death, the appearing flames of hell-fire appear like golden color. One wrong-doer, it is said, A brahmin lay on his deathbed. His teacher-brahmins, standing near, said, "Go, sir, to the Brahma-world!" But for him, flames of fire appeared in Avīci hell. Then he said, "Sirs, teachers, golden-colored things appear!" "That, sir, is the Brahma-world. Go there!" they said. He died and was reborn in Avīci. Thus, by the taste of signs, they desire. Even for those reborn there, there is called "craving for existence." Moreover, those reborn there have unsuppressed sensual desire; if there is opportunity, they will surely delight in sensual pleasure. "It moves about in that sensuality" – thus "kāmāvacara" (sensual sphere). And here, the meaning "arises" should not be taken for the word "avacarati" (moves about). For that meaning does not accord with the Pāli. And it is fraught with various faults. For it is said in the Pāli, "Those that move about in this interval, are included here." If that meaning were intended here, then it would have been said, "Those that move about here, are arisen here." But it was not said. Nor can it be said that the word "pariyāpanna" (included) is synonymous with "uppanna" (arisen). For supramundane consciousnesses, even if arisen in the three existences, are not included therein. Thus, it does not accord with the Pāli. And if that meaning were taken, then, in that case, the exalted and supramundane phenomena that arise in the sensual sphere, for them too, the fault of falling into the sensual sphere and the fault of being free from the form sphere, etc., would arise. And the sensual sphere phenomena that arise in the form and formless realms, for them too, the fault of falling into the form and formless spheres and the fault of being free from the sensual sphere would arise. Is it not that some obtain a name by way of common occurrence? Like "forest-dweller" or "battle-goer." Therefore, here too, since those phenomena mostly arise in their respective planes, there is no fault in obtaining names like "sensual sphere," etc. No. For in that case, to free supramundane phenomena from the sensual sphere, etc., a separate plane of predominant arising would have to be stated. And there is no such named plane where they predominantly when they arise. When they arise, they arise only in the three planes of existence. Therefore, the fault of their falling into the category of sensuous, fine-material, and immaterial spheres would be difficult to prevent. Thus, it would be fraught with various faults. Therefore, without taking the meaning in that way, its meaning should be taken according to the Pāli method explained by the Blessed One, that "these are within this sphere, these are included here." And this is the meaning here: "It moves about in the sensuous realm, it operates, it behaves, being immersed in it by way of being included in it." This is called "kāmāvacara" (sensuous sphere). The expression "by way of being included" means the state of being entered into, the state of being penetrated into that sensuous realm by its surrounding parts, such as being of the same class, lineage, and name as that sensuous realm, which is its basis. It is said to be "the state of being contained within." And that state of being included should be understood as being made by the grasping sensuous craving. By this much, those phenomena, even if they belong to the fine-material or immaterial beings' continuum, if they are grasped by sensuous craving as "these are mine," they are included in the sensuous realm. Thus, they are established as "kāmāvacara" (sensuous sphere). This method should also be applied to the fine-material and immaterial spheres. In those, however, fine-material craving and immaterial craving should be understood as the grasping cravings. But those phenomena that are free from the grasp of the three cravings, even if they arise in the three planes of existence, are not included therein. Thus, they are known as "lokuttara" (supramundane). And here, in the Paṭṭhāna, the arising of sensuous craving, called "kāmacchanda" (sensuous desire), is stated in the immaterial beings' continuum with the phrase "depending on the hindrance of sensuous desire in the immaterial realm, the hindrance of restlessness." Therefore, the grasping craving for sensuous phenomena that have arisen in the fine-material and immaterial planes should also be understood as existing in the continuum of fine-material and immaterial beings. In the Pāli, "kāmacchandanīvaraṇa" (sensuous desire hindrance) is stated because it belongs to the class of hindrances. For it is not possible to find hindrances that are exclusively hindrances in the jhānic planes. Here, the distinction of sensuous desire should be stated. There are two kinds of sensuous desire: defilement-sensuous desire and object-sensuous desire. Among these, all other greed, except for fine-material and immaterial attachment, is called "defilement-sensuous desire"