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of continua of desirable results. “There is no opportunity” means there is no opportunity for establishment. “Thus” means therefore. “Are kept far away” is the connection. Kamma that obstruct and prevent the continua of desirable results are called oppressive and destructive kamma. Kamma that generate undesirable results, kamma that generate unwholesome states, unwholesome kamma— these three kinds of unwholesome kamma are kept far away, meaning, by making no opportunity for their resultants. Therefore, it is said, “Indeed,” and so on. “From that” means therefore, because unwholesome kamma are kept far away. The kamma of saluting those worthy of salutation, such as mothers, fathers, ascetics, brahmins, and so on, making it weighty, is called the virtue of salutation. a. One who has that is respectful. One who honors the virtuous, the elders in age, by humbling oneself, by reverent conduct, is an honorer of elders. In both cases, it is a word of giving. "Thus," and so on, is a word of going. "Nigama" is the end of going. "Therefore," and so on, is a word of acquired qualities. "Acquired qualities" means the purified meaning obtained by perfecting the purification of various contexts. Likewise, another meaning obtained by the power of the word is intended here. "Not only for the elder's completion without hindrance" is the connection. "For the listeners' accomplishment of the task of grasping" is the relation. "Those who hear" are listeners. Theirs. "Of those who grasp" means of those who learn. "By the success of veneration" means the success of merit from veneration of the Triple Gem. In the determination of impulsion, since the warding off of obstacles is a desired fruit in this present life. And the present life is the field of ripening of the first impulsion. Therefore, it is said "pertaining to present life experience" with the intention that even having reached the supporting function, only the first impulsion-volition is sufficient here. But that first impulsion-volition, even having reached the supporting function, would be the weakest of all. Why? Because it has not received repeated practice. Only the remaining volitions would be strong. Why? Because they have received repeated practice, it should be understood. "Since it is intended in the seven-impulsion view, and is to be obtained, that is not good" is the connection. "Thus" is the completion of the sentence. "As it is very little. Just so, it is very little" should be connected. "For thus" means for that very reason. Even in Paṭṭhāna: "Edible food is a condition by way of food condition for this body" is divided. Otherwise, it would be divided as: "Edible food is a condition by way of food condition for the material qualities arising from food." "Even now" means in this very existence. Having thus shown the purpose of veneration, now to show the purpose of the remaining summary meanings, "Since, moreover," and so on, is said. Indeed. Therein, having heard the word "Abhidhammatthasaṅgaha" beginning with "āditoviditesatī" and understood it, "effort arises." Having grasped this, we shall know the very rare Abhidhamma meanings without difficulty. And we shall become partakers of the purpose of ungrasping final Nibbāna rooted in it. Such is the arising of thought, such is the intention. The exposition of the summarized meaning is finished. 4. Regarding the words. "Bujjhi" means "knew." "Ettha" means "in this word." The particle "ca" indicates the beginning of a sentence. And the beginning of a sentence is the commencement of a sub-sentence for the purpose of stating whatever was unsaid in the main sentence. The act of knowing is called knowledge. To the question, "How does the word 'sammā' (rightly), which occurs in the sense of 'not contrary,' indicate complete pervasion?", he further elaborates the previous meaning by way of exclusion and inclusion, saying "tathā hi" (thus indeed) and so on. Therein, "tathā hi" indicates that this is the elaboration of that statement. "Aviparīta" (not contrary) is an adverbial word. "Attano visaye eva" (only in one's own sphere) is connected to "their sphere is only in one's own sphere of knowledge." Because even one phenomenon has infinite distinctions by way of time, place, continuity, and so on. Therefore, those with partial knowledge, such as Paccekabuddhas, cannot know even one phenomenon in all its aspects. Therefore, he said "tehi" (by them) and so on. Therein, "sabbākārato" (in all aspects) means by way of nature, cause, condition, result, outflow, time, place, and so on. "Yatthā" (where) means in which phenomenon that is not a sphere. The construction is: "That phenomenon which is not a sphere, where they might know contrarily, does not exist." Elaborating on that, he said "tehi" (by them) and so on. Therein, "tiyaddhagate" (gone through the three paths/times) means existing in the three times. "Addhāmuttake" (released from paths/times) means released from the three times. "Hatthamaṇikeviyā" (like gems in the hand) means like jewels placed in the palm of the hand. "Sabbe dhammā" (all phenomena) and so on, is a Pāli proof. Therein, "āpāta" means falling towards. "Ābādha" is also a reading, meaning to overwhelm and appear. "Sabbaññumahābhavaṅga" means all... The life-continuum consciousness, which is the first great resultant among the eight great resultant (consciousnesses), occurring in the Omniscient Buddhas, starting from the rebirth-linking (consciousness) in their last existence. "Therein" means in that great life-continuum. "Constantly attending" means they remain, having attained the mode of attendance at all times. Why? Due to the absence of any hindrance. This too, indeed, is called an attendance. "For advertence" means by the mind-door advertence consciousness. The phenomena are great. The life-continuum is small. Therefore, the small life-continuum is not sufficient for the great phenomena in one moment— such is the questioner's intention. "This should not be questioned" means this point should not be questioned. "Having attained the highest excellence" means here, "excellence" means extreme rising, supreme. Supreme excellence is the analysis of "paramukkaṃsa". Thus, having considered the meaning of the word "sammā" (right/perfect), now, considering the meaning of the word "saṃ" (together/perfect), he says "saṃsaddopanā" (perfectly established) and so on. Therein, "upasagga" means the prefix word. "In the penetration-dharmas" means in the penetrating knowledges of dependent origination and so on. There is no teacher for him, thus one without a teacher. At the end of the compound, with the letter 'ka', anācariyaka. The state of being without a teacher is anācariyakatā. That is anācariyaka. The third formless attainment is called the jhāna of the sphere of nothingness. That the Blessed One learned from Āḷāra. The fourth formless attainment is called the jhāna of the sphere of neither perception nor non-perception. That he learned from Udaka, thus it is said, "having Āḷāra and Udaka as roots/teachers." "Without adorning" means without adorning in the manner of advertence, attainment, and so on. "Without practicing" is what is said. "Having abandoned" means having abandoned them, having seen such a drawback: that these attainments are not sufficient for enlightenment, but rather lead only to the acquisition of the third and fourth formless existences. "For the act of awakening" means for the knowledge of penetration. "From where are the penetration-dharmas?" means those (attainments) from where are they penetration-dharmas? And indeed, the penetration-dharmas are the proximate cause for Buddhahood— this is the meaning. In the Pāli. "Before, a..." "in the unheard teachings"— thus, in this existence, before this, from anyone, in the unheard, excellent Four Noble Truths. In the word "fully comprehended," the knowledge of the path to arahantship, called full enlightenment, is stated. That very knowledge becomes the basis for omniscience. Because of that, immediately thereafter, omniscience arises, thus it is said, "and there one attains omniscience." "Immediately thereafter" means the time immediately after the path-process of arahantship and the four rounds of reviewing. "In the sense of sign" means in the sense of sign, cause. "Locative" is the name of the seventh case-ending found in the commentaries. For in them, the names of the seven case-endings have come in order: nominative, accusative, instrumental, dative, ablative, genitive, and vocative. "In the ten powers of knowledge"— thus, in the ten powers of knowledge, such as the knowledge of what is possible and impossible. "Mastery"— here, the special power called 'vasa' is the ability to bring oneself under control. One who has 'vasa' is 'vasī', as in 'vasigaṇehi' (mastered groups) and so on. The state of being a master is 'vasibhāva'. That is the meaning of 'vasibhāva'. Therefore, it says 'vasibhāva' means 'sovereignty'. However, in some places, the feminine word 'vasī' is also seen, as in 'these five masteries: mastery in adverting, mastery in attaining absorption', etc. The word Sammāsambuddha. 5. In the word 'Atula' (unequalled). The veneration offered with many words of praise is called "having many words of praise as its object." "What is the purpose of the second?"— thus, what is the purpose of the second word 'atula' (unequalled)? "Not capable"— thus, the construction is 'is not not capable'. The meaning is 'is indeed capable'. "One who makes a measure"— thus, one who makes a limit. "And the Elder is one of them," therefore he does not make a limit, he brings in the second word 'atula' (unequalled)— this is the intention. "Moreover"— thus, it means there is something to be said. "Not only the warding off of obstacles to veneration is desired"— this is the construction. Veneration "Come" is for the purpose of veneration. That also means the sharpness of wisdom.