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of the word "eighteen," and it is said, "the word 'in every way' ...etc... is to be understood." However, in the Vibhāvanī, it is taken as a qualifier of the word "in every way," and it is said, "in every way, by the divisions of pleasant, wholesome, unwholesome, resultant, and functional." The description of rootless consciousness is finished. 40. Among beautiful consciousnesses. Even if unstated, it is established. Just as when it is said that the eight consciousnesses are supramundane, it is established even if unstated that the remaining consciousnesses are mundane and with roots, this is the intention. "Endowed with oneself" means endowed with one's own evil kamma. "Even unwillingly" means even if some desire it, like the object of the sign of Avīci hell. But the intention is that the desire of those who do not know is immeasurable. Here, in "for the attainment of beauty," the analysis is "the state of being beautiful is beauty." And "of the beautiful" means "of the fortunate." 41. "As it truly is" means according to its nature. Here, it is said that "knowledge is that which knows," so does all knowledge know as it truly is? And what here? If all knowledge knows as it truly is, then there is no not-knowing for those who think with knowledge, and there is no error, so it follows. But if all knowledge does not know as it truly is, it knows in some places, and does not know in others. And if so, where it knows, there it is knowledge. Where it does not know, there it is not knowledge at all, so it follows. It is said: Even for those who think, "I will think with wisdom," wherever there is no knowing as it truly is, there the mind is devoid of wisdom. And there are phenomena that resemble wisdom: mind, initial application, sustained application, and views. Even thinking with these, they imagine, "I think with wisdom." "The perfection of the recipient of the gift-object" means the perfection of the gift-object itself, and the perfection of the recipient person. "Attainment of a world free from affliction" here means a world free from affliction, which is a world free from bodily pain and mental pain, either an upper deva world or a brahma world. Attainment is upapatti. The meaning is going by way of rebirth-linking. One for whom there is attainment of a world free from affliction is abyāpajjalokūpapatti. Its state is the analysis. "Remoteness from defilements" means defilements that are suppressed by the power of attainment, or by some other practice, or defilements that are eradicated by the noble path. Their method of arising is stated thus in the Visuddhimagga, in the section on aggregates: When, indeed, having attained the perfection of the gift-object and recipient, or some other cause for joy, delighted and joyful, and having put right view first, which proceeds in the manner of "there is what is given," without wavering, and without being encouraged by others, one performs acts of merit such as giving, then that mind is accompanied by joy, associated with wisdom, and unprompted. But when, delighted and joyful in the manner described, and having put right view first, but wavering due to not having gone to the place of giving, or being encouraged by others, one performs such acts, then that same mind is prompted. In this context, the word "prompted" is a designation for the prior application that proceeds either by oneself or by others. When, however, young children, having become familiar by seeing the practice of their relatives, see bhikkhus and, becoming joyful, suddenly give something they have in hand or pay homage, then the third mind arises. When, however, being encouraged by relatives to "give" or "pay homage," they practice thus, then the fourth mind arises. It arises. But when, due to the non-attainment of the recipient of the gift, etc., or the absence of other causes for joy, they are devoid of joy in all four modes, then the remaining four arise accompanied by equanimity. 42. Here, by the word 'pi' (also) in 'aṭṭhapi' (eight also), it is shown that these consciousnesses are not merely eight, but rather, they are many, even very many, beyond that, to indicate this meaning of aggregation, it is said "therefore," etc. Among the ten bases of meritorious action, the action of straightening one's view is a function of knowledge. How then do they perform it with consciousnesses dissociated from knowledge? It is said: While straightening their view with consciousnesses associated with knowledge, they also perform it with consciousnesses dissociated from knowledge, by falling into the stream of knowledge intermittently. This should be understood by "All beings are owners of their kamma," etc., "The Buddha is the Blessed One," "The Dhamma is well-proclaimed," "The Sangha is well-practiced," etc. Therefore, it is said, "These eight consciousnesses," etc. There, the ten bases of meritorious action are: giving, morality, development (meditation), reverence, service, transference of merit, rejoicing in merit, listening to Dhamma, teaching Dhamma, and straightening one's view. By these, they are multiplied and increased. And they arise in six objects. And performing three kinds of kamma, they do so with these eight. And all of them are sometimes inferior, sometimes mediocre, sometimes excellent. Therefore, again, by means of objects, etc., it causes an increase in sequence. There, the connection is "they are to be placed." "Pure" means unmixed with dominants. "Having done thus" means having thought thus. Thus, the consciousnesses dissociated from knowledge are two thousand one hundred sixty, this is the connection. "Excluding investigation" means excluding the dominant of investigation. "Thus multiplied" means all are equally multiplied by meritorious actions, etc. "By skill" means by what is called skill. "In the diverse advertence process" means in the process associated with advertence, which is distinct from the processes dissociated from knowledge. Therefore, investigation... being the dominant factor, by that very knowledge of decisive support. Even though it is so, it is not possible to be; this is the connection. 43. In the meaning of the word: "by the meaning of hurting" means by the meaning of tormenting. "by the meaning of disadvantage" means by the meaning of being contrary to benefit. "by the meaning of unskillful" means by the meaning of not being subtle. "by the meaning of undesirable result" means these are undesirable results. The state of these is the meaning of undesirable result. By that meaning of undesirable result. "by being opposed to them" means by being opposed to lust, etc. Having thus shown the meaning of the term, which is called the indirect meaning, now he shows the meaning of the word as it appears in the commentaries, beginning with "despicable." There, "despicable" means to be despised, or to be blamed. They shake by way of temporary abandonment, they tremble by way of suppression-abandonment, they destroy by way of eradication-abandonment. "by the meaning of making thin" means by the meaning of scraping away. "by the meaning of making an end" means by the meaning of making a conclusion. "And also" and so on, is a showing of the illustrative method. "by the meaning of being born of skill" is the method of the Great Commentary. There, the state of the skillful, the wise, is one skill. Knowledge. By that, born, arisen, is "born of skill," a three-part analysis. 44. "By strong kamma" means by kamma with three roots, which is difficult. "By weak kamma" means by kamma with three roots which is slight, or by skillful kamma with two roots. "By some teachers" refers to the Elder Mahādatta, who resided in Moravāpi. "By the compiler" means by the Venerable Buddhaghosa Thera. "By way of proximate condition" means by way of a condition established nearby. It is said to be by way of present condition. The objects, such as kamma, that are present. The great results that have arisen. "By the nature of not having a result" means by the nature of not ripening. It is said to be by the nature of not producing a result. "In the commentary" means in the Dhammasaṅgaṇī commentary. "Here" means in the great resultant consciousness. "And also by non-occurrence" means by non-occurrence by way of giving, etc. 45. In the great functional consciousness. "Above" means 'vī'. In this compendium, then, in the rule of objects. "Only by himself" (is said) by the Elder Anuruddha. "He will speak" means "it will be said." "As is fitting" (means) suitable for the great functional consciousnesses arisen in the stream of Arahants. The meaning is that the adjective "describing reality" is because there is no meaning to be excluded by it. "That" (refers to) the grasping with roots. "Distinguishing adjective" (is) an adjective that cuts off the possibility of unrooted resultant and functional consciousnesses also existing. In the saying, "He sees a stone or a piece of wood, and a school of fish, standing or moving," the interpretation is "He sees a stone or a piece of wood standing, and a school of fish standing or moving," as it is obtained. So it is here too. 46. "That which is this" (means) this capacity for explanation, (the interpretation is) "this capacity." This is the meaning of being capable. In the statement of distinction, the connection is "by the urging." In the composition verse. "These" (are) the beautiful sense-sphere consciousnesses. "By the distinction of meritorious and demeritorious actions" (means) by the distinction of meritorious and demeritorious actions. 47. Which phenomena are of the sense-sphere? Having made Avīci hell the boundary below, and including the Paranimmita-vasavatti devas above, since it is thus stated in the Pāli, the word "kāma" here refers to the sense-sphere realm along with its space, so it says "in the sense-sphere, in the sense-sphere realm." "Included" is the remainder of the text. In "and action," the word "ca" has the meaning of "but."