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in this four-plane division. And all other phenomena, except for fine-material and immaterial phenomena, All sensuous-sphere phenomena, arisen in the three planes, are called object-desire. But what is said in Aṭṭhasālinī, that all phenomena of the three planes are object-desire, that should be understood as stated in the Suttanta method, as pointed out in Mahāniddesa. For form-sphere and formless-sphere phenomena are not called 'desire' in Abhidhamma. 19. Here, in 'form-sphere' and 'formless-sphere', the words 'form' and 'formless' should be understood as established in those planes. Moreover, there are two planes: the form-plane, and the formless-plane. Where there is no form with the characteristic of being crushed, that fourfold plane is called the formless-plane. The remaining twenty-sevenfold plane is called the form-plane. And there, the lower elevenfold plane, distinguished by gross desire, is called the sensuous-plane. The upper sixteenfold plane should be understood as called simply the form-plane. But where craving or meditations are spoken of by the words 'form' and 'formless', there, the name of the support is to be understood as applied to the supported, by way of the metaphor of the support. And where the planes themselves are spoken of by words like 'sensuous-sphere' and so on, there, the name of the supported is to be understood as applied to the support, by way of the metaphor of the supported. What is to be said here is just as stated in the section on the sensuous sphere. This here is the explanation of ultimate meaning, consistent with the Pāli, in the chapter on the three planes. As it is said – Which phenomena are sensuous-sphere phenomena? Making Avīci hell the lower limit, and making the Paranimmita-vasavattī devas the upper limit, whatever is within this interval, dwelling here, included here: the aggregates, elements, sense-bases, form, feeling, perception, mental formations, consciousness. These phenomena are sensuous-sphere phenomena. Which phenomena are form-sphere phenomena? Making the Brahma world the lower limit, and making the Akaniṭṭha devas the upper limit, whatever is within this interval, dwelling here, included here: the mind and mental factors of those who have attained, or are reborn, or abide happily in this very life. These phenomena are form-sphere phenomena. Which phenomena are formless-sphere phenomena? Making the devas who have attained the sphere of infinite space the lower limit... Having made this, having included the devas of the neither-perception-nor-non-perception sphere above, that which is in this interval. La. These phenomena are formless-sphere. [19] But in the commentaries, Not having taken the clearly stated Pāli method as said, other meanings and determinations are stated here. All of them should not be accepted as essential. Are not those and other meanings stated in the Aṭṭhasālinī itself? True. But having known the true, clear meaning that follows the Pāli, what is the need for distraction? 20. Here, "lokuttara" (supramundane) means that by the meaning of being crushed and shattered, the world (loka) is called the three-fold phenomena as stated. As it is said: "It is crushed, it is shattered, O monks, therefore it is called the world." If this is so, then even supramundane phenomena, except Nibbāna, would fall into the category of "world." Why? Because they too have the characteristic of being crushed and shattered. It would not be so. For where the wrong view of the masses, "it is permanent, stable, eternal," resides, there alone this designation "world" is determined for the purpose of preventing that [wrong view]. Therefore, they say that for those [phenomena] entirely free from wrong views, there is no falling into the category of "world." Or, for those whose crushing and shattering is evident to the masses, for them alone the designation "world" is established. Thus, there is no risk of supramundane phenomena being "world." That which transcends the world is supramundane. The path-consciousness. That which has transcended from it is supramundane. The fruition-consciousness. But Nibbāna is not obtained here. And transcendence here is simply the state of not being included in the three worlds, through liberation from the grasp of the three cravings. And that state of not being included is taken as if it were the basis for certain phenomena, thus it is called a distinct fourth state or plane. The exposition of the ultimate meaning of the four planes is concluded. 21. Thus, having described consciousness in four ways, according to the distinction of planes, in order of inferior and superior, now, dividing that same four-fold consciousness in the order stated, first, the sense-sphere consciousness. And therein, the inferior, unbeautiful consciousness. And therein, to show first the most inferior, unwholesome consciousness, he says "accompanied by joy," and so on. And here, sense-sphere... Even of the mobile mind, the sequence of unwholesome rootless and those with roots, should be understood as stated in the order of inferior and superior. [20] But in the explanation, it is said that for the ease of making clear the many minds mentioned above, only a few unwholesome rootless ones are shown first. That is not good. For its meaning is established only by the aforementioned order of inferiority, and so on. [21] And what is there, it is said that for a being who has taken rebirth in those various existences, initially, in terms of process-consciousness, only the arising of consciousness accompanied by greed is possible, and these are first. That too is not appropriate. Initially, in terms of process-consciousness, only the mind-door adverting arises first of all. But among the unwholesome, greed-rooted consciousness is also numerous. Because it is connected with the two roots of the cycle, it is prominent and manifest. Therefore, it should be understood that it is stated first. 22. There, "beautiful mind" means "sumano" (pleasant-minded). A soft mind. For beauty in the sense of blamelessness is not appropriate here. Or, "sumano" is one whose mind is beautiful. A person endowed with a soft mind. The state of being "sumano" is "somanassa" (joy/gladness). This is a name for mental pleasant feeling. And here, "state of being sumano" means that in that mind or person, or by the designation "sumano," or by the understanding "this is that sumano," it is the cause of the arising (of the term). For "bhāva" (state) is called the cause of the arising of designations and understandings. Because designations and understandings arise and proceed from it. And in "from this cause," it is the locative case. Just as it is said, "An elephant is killed by its tusks." Just as there, the cause of its tusks in the elephant endowed with tusks is the cause of killing, so too here, that feeling as a cause in the mind or person endowed with feeling causes designations and understandings to arise. "Understandings and words arise by this," thus they say "bhāva." And others say "from this." Gone together with joy, it proceeds as "accompanied by joy." The meaning is "associated with the feeling of joy." Seeing is view. But that is twofold, by way of right view and wrong view. Here, they are associated with wrong view. Because they are involved in unwholesome things. View itself is a view-gone-to. Just as one speaks of a dung-gone-to, a urine-gone-to. Associated with view-gone-to in various ways, thus it is view-gone-to-associated. It means it is united, blended, as it were, with view-gone-to in ways such as having the same arising. In "one is unprompted, one is prompted," here, "prompting" means prior prompting. And that is of two kinds: instigation and inducement. Among these, instigation is a bodily or verbal effort made by others, saying "do this," either by command, or by request, or by threatening. Inducement, however, is when others, without command or the like, explain various means for doing the action. They point out the danger in not doing it and the advantage in doing it, or they make an agreement, or they impose a penalty, or one oneself recalls or reflects on various reasons. In this way, inducement is of many kinds. Both these kinds are here called "prompting." Because it arranges, it employs the mind-continuum, which is unwilling to act by its own nature, to act, not allowing it not to act, in that particular action. And the group of conditions that is devoid of that prompting is unprompted. And that which is accompanied by it is prompted. This is stated in the commentary: "With prompting" means prompted. It means the group of conditions is with that prompting, with instigation, with inducement. And here, "group of conditions" refers to the common group of conditions such as the object, as stated in the commentary. However, the uncommon group of conditions, such as reliance on good people in wholesome actions, and reliance on bad people in unwholesome actions, is suitable to be specifically applied. And when the mind itself arises, originates, without sinking, without the two kinds of prompting, then it is called unprompted. But when the mind itself cannot arise, originate, without it, but can only do so by obtaining prompting as an aid, then it is called prompted. Thus, unprompted and prompted, this is the condition. It is the name of the effort, not of the consciousness. Consciousness, when arisen by a pure group of conditions without effort, is effortless. When arisen by a group of conditions with effort, it is with effort. For this suffix "ika" is in the sense of "arisen." For it is said in the Pāli: "At the time when unwholesome consciousness has arisen, accompanied by joy, associated with wrong view, it is with effort." And here it should be connected as: "It has arisen by a group of conditions with effort." This is the ultimate explanation of the terms "effortless" and "with effort." [22] But in the Commentaries,