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are placed in the position of things to be abstained from. And here, deceit is said to be astonishing people, performing various acts of trickery and cunning for the sake of gain, honor, and fame, and making oneself appear wondrous and amazing. That is of three kinds: deceit concerning the use of requisites, deceit concerning whispering to others, and deceit concerning the posture. Therein, being very desirous, one displays an appearance of being content with little, rejects the four requisites that come initially, and later accepts many, many requisites that come. This is called deceit concerning the use of requisites. Being very evil-wishing, desiring people to honor him, thinking, "This person is a jhāna-attainer," or "an abhiññā-attainer," or "an Arahant," he deceives them by making himself appear to possess superhuman states, or by making them appear to possess such states in his presence. This is called deceit concerning whispering to others. Being very evil-wishing, desiring people to honor him, thinking, "This person is of peaceful conduct, composed, and energetic," he performs various deceptions related to his posture. This is a deception that establishes the posture. "The bases of the training rules" are drinking intoxicants, eating at the wrong time, seeing and hearing dancing, singing, and music, and so on. For one who undertakes the training rule, "I abstain from intoxicants and fermented liquor," the intention to drink intoxicants and fermented liquor is the object to be abstained from. For one who undertakes the training rule, "I abstain from eating at the wrong time," the intention to consume food that is for a limited time at the wrong time is the object to be abstained from. The same method applies to the rest. In the supramundane states of mind, "in every way," "definitely," and "together" are three qualifications. In the mundane states, however, "sometimes" and "separately" are two qualifications each. There, in the supramundane, "in every way" refers to the showing of abandonment by eradication, and in the mundane, its opposite, the showing of abandonment by substitution, is intended. Thus it is said, "or by way of abandoning each evil deed." 121. In the immeasurables. "In the analysis" means in the analysis of the immeasurables. "Of one whose nature is compassion" means of one whose nature is compassion. "Of one who is not envious" means of one free from the quality of envy. Strong compassion abandons the harmfulness arising from hatred. Strong sympathetic joy abandons the discontent arising from hatred. Thus it is said, "they are the escape from harmfulness and discontent." Here, discontent means weariness in empty dwellings and in meditation practices. When there is escape from hatred, escape from displeasure is also accomplished. And escape occurs through the establishment of the opposing quality. Therefore, in the earlier part, in the immeasurables, the constant establishment of joy should be understood. With this intention, it begins with "and the opposite of displeasure." "Even in the Commentary, it is contradicted" refers to the Aṭṭhasālinī. It is said that even in the preparatory stage of compassion and sympathetic joy, in the wholesome kamavacara cittas accompanied by equanimity, their arising is allowed in the Great Commentary. Even in that Commentary, it is contradicted. The rest here is easily understood. "However, regarding repulsive objects... there is nothing to be said" means repulsive objects are far from joy. they are, and suffering beings too, therefore then the objects of foulness meditation thoughts and compassion meditation thoughts are not initially accompanied by equanimity, there is no need to say so. "Equanimity accompanied by feeling" is said to be sensory realm equanimity of feeling. In the Vibhāvanī text, "even for one engaged in other things" means even for one attending to another object. Recitation is accomplished, reflection is accomplished, this is the remainder of the text. Thus therefore. Here it might be asked, "Why is it said 'that is rejected'?" Does it not also prove the possibility of compassion and sympathetic joy in thoughts accompanied by equanimity? Indeed, it does prove it. But by that, it shows their possibility in them by way of familiarity. Here, however, by "and here" and so on, and by "in repulsive objects" and so on, it is said that without familiarity, their occurrence is mostly naturally only with equanimity feeling. "By the power of yogic action" means by the power of applying effort. 122. Of mental factors connected with consciousness. In "and here" and so on. Below it was also said: 'Sometimes they meet separately, sometimes they arise differently.' And above it will be said: 'The five immeasurables and abstinences here must be applied individually.' And the occasional separate connection of envy and so on will be said above: 'Envy, stinginess, and remorse here must be applied individually.' But the occasional separate connection of conceit, sloth, and torpor should be stated here. Having said "sometimes," its meaning is explained by "of them" and so on. "Of them" means of those disconnected from wrong view. "By being overcome by sleep" is an exemplary statement. By that, the inclusion of laziness and so on should be understood. "By unsuitability for work" means by the state of being unsuitable for work. By those: envy, stinginess, remorse. And by that conceit. Separateness is due to opposition in function or opposition in object. Co-existence is when there is no opposition. 123. "By way of defining the place of connection" First, common to all thoughts in all eighty-nine consciousnesses, initial application is five... By way of enumerating and delimiting the number of minds that are in suitable places, such as 'with wisdom in one's own minds'. "By way of delimiting the suitable aggregates of phenomena" means by way of enumerating and delimiting the number of suitable aggregates of phenomena, such as thirty-six in the unexcelled, thirty-five in the exalted. The rest is easily understood. "'In the Pāli' means in the Dhammasaṅgaṇī Pāli." "'Of those methods' means of the methods of fours and fives." 124. "'Functions of purifying body and speech' means functions of purifying the bodily door and the verbal door." 125. Since supramundane abstinences arise even in supramundane results, 'this...etc....should be seen'. Of those immeasurables. In those great results. The analysis is 'that which has beings and concepts etc. as its objects'. "'By that' means by the wholesome." "'Because of being free from conceptualization' means because of being free from thinking in various ways." Produced by special actions that have attained absorption means produced by special actions that have attained absorption. Special concepts are called earth-kasiṇa signs and so on. And also in 'Api ca' and so on. There is not with conceptual phenomena. And thus, sense-sphere results might also take as their object concepts that are objects of sense-craving. "'Makers of the distinction of the collection method' means thirty-six in the first jhāna minds." And makers of the distinction of the collection method, such as thirty-five in the second jhāna minds. 126. And in 'here' and so on. "'In the five unprompted' is the locative case of determination." Similarly, 'in the five prompted'. The rest here is easily understood. 128. "'By way of sphere, class, association, etc.' means contact is fourfold: sense-sphere, fine-material sphere, and immaterial sphere." This is the distinction of sphere. Twelve unwholesome contacts, Twenty-one wholesome; Thirty-six results, too, Twenty actions are known. Thus, this is the distinction of class. The distinction of association etc. should be stated as accompanied by joy, associated with wrong view, unprompted, and prompted, and so on. "'Distinction together with mind' means distinction together with the distinction of mind associated with itself." Ninety-one or in minds. And here, doubt, a mental factor, connected in one mind, is just one. Hatred, envy, avarice, remorse— these four, connected in two minds, are two each, separately. Similarly, wrong view and conceit are four each. Sloth and torpor are five each, and so on, all should be stated. The sub-commentary to the Exposition of the Compendium of Mental Factors is completed. 3. Sub-commentary to the Compendium of Miscellaneous Topics 129. In the Compendium of Miscellaneous Topics. Of both mind and mental factors. "Fifty-three" means fifty-three kinds. "Being" means existing action. That which is called "characteristic" among characteristics, functions, and so on. Therefore, it says "of phenomena," and so on. "Occurrence" is a remaining word in the text. By this, in phrases like 'the compendium of mind and mental factors by way of feeling,' it shows the connection as 'the compendium of mind and mental factors occurring by way of feeling,' and so on. Regarding "the meaning of the word is shown," how is it shown? It says, "the compendium of mind and mental factors by way of feeling," and so on. In "Now, of these, as appropriate," "of these" refers to mind and mental factors, and the connection is "is called a compendium." By this, it is established that this compendium is indeed a compendium of mind and mental factors. From feeling, from cause. La. From the object-basis, the connection is "is called a compendium." By this, in phrases above like 'compendium of feeling,' 'compendium from feeling' is 'compendium of feeling.' La. 'Compendium from basis' is 'compendium of basis' is established, and in 'from feeling,' and so on, 'by way of feeling,' and so on, is established in meaning. Thus, the meaning of the words of the six miscellaneous compendiums is shown. Therefore, it says "by way of feeling," and so on. The connection is "shown by 'and so on'." Because it is said, "a compendium is led forth," it is said, "there is that which is led forth."