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the mind-consciousness process that follows it, which has the mere past sound as its object, is also included. For it is said in the Sāratthadīpanī: "Therefore, in the spoken word, whatever letters there are, taking each one as present and past, after arising and ceasing by the ear-consciousness process and the mind-consciousness process, at the end, gathering those letters, taking the group of letters, one mind-door process arises." A mind-consciousness process arises and ceases. Immediately after that, by way of apprehending a name-concept, thinking "this collection of letters is its name," through another mind-consciousness process that has arisen and ceased, and then through a mind-consciousness process that has arisen immediately after that, the natural understanding of its meaning, thinking "this is its meaning," becomes possible. However, in the Maṇisāramañjūsā, after the subsequent process, it speaks of a decisive process and a process of apprehending communication. After that, in a single-syllable sound, there is the apprehension of a name-concept that illuminates a single meaning. That which is mentally determined by the speaker in the preceding part is called the concept-sound. And after that, the apprehension of its meaning. In such places, the statement of the sequence of impulsion-process turns here and there should be understood as being by way of apprehending the primary and manifest. For it is said that in a single moment of a letter, countless hundreds of thousands of crores of consciousnesses arise. Thus – One mora is short, Two moras is called long; Three moras is known as protracted, And a consonant is half a mora. And not even a hundred thousand aggregates of ultimate sounds can become a single letter. Therefore, much deliberation has not been made by us here. Thus, the Paramatthadīpanā, A commentary on the Abhidhammatthasaṅgaha, The eighth chapter, the Collection of Conditions, In the fourth section, is concluded. Paramatthadīpanī: A Compendium of Meditation Subjects 170. Having thus shown the analysis of mind-and-matter with its conditioned distinctions through eight chapters, now, showing the method of meditation for one who has understood the analysis of mind-and-matter, he says, "Of calm and insight," and so on. The connection is: "After this Collection of Conditions, I will explain in due order both kinds of meditation subjects for the development of calm and insight." Therein, "calm" (samatha) is that which calms defilements or gross phenomena like initial application (vitakka) and so on. Likewise, concentration (samādhi) which is developed, characterized by one-pointedness. "Insight" (vipassanā) is that by which one sees especially. It is the wisdom of development, beginning with the contemplation of impermanence. For by that, one who The victors, having transcended what ordinary people of the world see in the aggregates as woman, man, etc., and as permanence, pleasure, etc., see especially only impermanence, etc. "It should be developed," thus is development. Or, "They develop the mind-continuum by these," thus is development. Action is work. "It stands in this," thus is a basis. "The basis of work," thus is a meditation subject. The meaning is, "the place of practice for the work of meditation, which is called the undertaking of energy." The kasiṇa-disk, etc., and the kasiṇa-development, etc. For indeed, this one work of development, such as earth-kasiṇa development, being the collection of beginning, middle, and end, can also be a place of practice for its own constituent part, the work of meditation. Moreover, in the Vibhāvanī, "The method of development, being a meditation subject by being the proximate cause for successively higher meditation work," is also said. That too is indeed appropriate. Or, "The work of meditation itself is a basis by being the basis of special pleasures," thus is a meditation subject. "Therein," thus, in both kinds of meditation subjects. "In the collection of calm," thus, in the collection of calm meditation subjects. "The ten kasiṇas," thus, the ten kasiṇa-disks and the kasiṇa-jhānas. Indeed, both of these, by being the place of practice for the work of calm, which is called application and practice, are indeed called calm meditation subjects. "The ten impurities," thus, the ten impure objects and the impurity-jhānas. "The ten recollections," thus, the qualities of the Buddha, etc., the ten recollection-bases, and the mindfulness of recollection. The remaining ones too should be said according to suitability. Walking is conduct. "Complete conduct," thus is the meaning. "Predominance of occurrence," thus is said. The conduct of lust is lustful conduct. "Lustful character" is a reading; that is not in the commentary; that is appropriate only in the section on individuals. This method applies to the remaining ones too. [243] Moreover, which in the Vibhāvanī, the distinction of mixed conducts is stated. That is not intended here. For indeed, meditation subjects, even for one with a mixed character, should not be given two or three at once. For that very reason, that distinction is not considered important in the commentary. All sense-sphere development occurring in the preliminary stage for absorption is called preliminary development. That, moreover, Near to absorption, and far, it is of two kinds. That which is near, having approached absorption, and remaining close, is called access development. The other, however, is called preliminary development. Thus, preliminary development, though the same, is taken by two names in the commentaries to make clear the distinction between earlier and later stages, and is called preliminary development. These are the three developments. Their distinction will come later. The preliminary sign is the object of preliminary development, such as a kasiṇa disk. And that, though one as its object, is spoken of as divided into two: the preliminary sign and the learning sign, to make clear the distinction between earlier and later stages. Their distinction too will come. Whether made or not made, a small measure of a span and four fingers, or a large measure like a threshing floor, the earth disk surface itself, to be pervaded entirely, is the kasiṇa, the earth kasiṇa. Indeed, the word kasiṇa is a synonym for "whole" or "entire." As in "the whole of Jambudīpa." Therefore, whatever part of the earth's surface one takes as a sign, that much must be taken by pervading it entirely with the mind. Not by remaining in one part of it. Thus it is said: "the earth disk surface itself, to be pervaded entirely, is the kasiṇa, the earth kasiṇa." This method applies to the other kasiṇas as well. And here, a conceptual image of a form, established as a single surface of earth of indistinct color, is called the earth kasiṇa. Similarly, the water kasiṇa and the fire kasiṇa. A current of air, taken by the mind making a form at the point of contact, is called the air kasiṇa. A single conceptual image of a form, distinguished by blue color, is called the blue kasiṇa. Similarly, the yellow, red, and white kasiṇas. A conceptual image of a form, distinguished by the light of the moon, sun, or fire, appearing somewhere, is called the light kasiṇa. A conceptual image of a form, distinguished by space, appearing in a keyhole, a window, or other openings, is called the space kasiṇa. Excessively swollen, having become empty, is the bloated (corpse). That same, disgusting The bloated corpse. This is the name of such a dead body. When it has become putrid, having abandoned its former color, it again becomes blue, the livid corpse. When it has again festered, and pus oozes from here and there, the festering corpse. A body cut in the middle by a weapon and left on a battlefield, etc., is called the dismembered corpse. A body with parts eaten in various ways by dogs, jackals, etc., is called the gnawed corpse. A body whose limbs and parts have been torn to pieces by dogs, jackals, etc., and scattered here and there, is called the scattered corpse. A body whose limbs and parts have been struck by a weapon, cut into pieces, and scattered here and there, is called the hacked and scattered corpse. A body from which blood flows is called the bloody corpse. A body full of worms is called the wormy corpse. The entire skeleton, or a single bone, is called the bone. Recollection is repeated, continuous remembrance. Recollection of the Buddha's qualities is Buddhanussati. This method applies to the rest as well. Here, the qualities of Arahantship, etc., are called the qualities of the Buddha. The qualities of being well-proclaimed, etc., are called the qualities of the Dhamma. The qualities of being well-practiced, etc., are called the qualities of the Sangha. The qualities of one's own virtue, such as being unbroken, are called the qualities of virtue. The qualities of one's own generosity, such as being free from defilement and stinginess, are called the qualities of generosity. One's own qualities of faith, etc., which are capable of leading oneself to the state of a deva, or a Sakka, or a Brahma, are called the qualities of devas. The calming of sensual desire, etc., which have been suppressed for a long time in one's own mind-stream, by way of practice and conduct, or by way of undertaking ascetic practices, or by way of jhāna attainments, or by way of insight, and the Nibbāna attained by oneself, is called calm. The breaking up of one's own aggregate-continuum pertaining to one existence is called death. This body, which is a collection of various aggregates such as hair and other parts, is called the body. The in-breaths and out-breaths that continuously occur in oneself are called mindfulness of breathing. It is friendly, it is affectionate, that is mettā. That with reference to which it arises, its welfare and happiness, Having made it scattered, it gathers, is the meaning.