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in the second jhāna alone would be contradictory. How so? If there is no such thing as an unhindered base for aversion, it would have ceased even before the first jhāna. If it were to arise even in the access to the second jhāna, the first jhāna would also be impaired. When that is impaired, the second jhāna would not arise either. Thus, it would be contradictory. "The former reason" is the reason that there is no aversion in an unhindered base. "The voice from another" is the main condition for disciples to attain right view. And that does not exist in the formless realms. "Penetration of the Dhamma" is the penetration of the Four Noble Truths. Buddhas and Paccekabuddhas are self-enlightened; they penetrate the Dhamma without the voice from another. And they do not arise there. "By the cultivation of dispassion for form" means by the power of the cultivation of dispassion for form. "Of those rūpāvacara cittas" means of those form-sphere consciousnesses. "Having transcended" means having thoroughly transcended them by abandoning attachment to them. All the rest is easily understood. The Sub-commentary on the Compendium of Miscellaneous Topics is finished. 4. Sub-commentary on the Compendium of Process 136. In the Compendium of Process: "And others of them" means of consciousness and mental factors themselves. "In the manner stated" means in the manner stated thus: 'Therein, consciousness is of four kinds: sensuous sphere, form sphere,' and so on. "Determined by prior and subsequent" means determined by prior and subsequent in the manner of 'from the thirty-two pleasant merits,' and so on. "In the introductory verse": Thus, the occurrence of consciousness in processes has been explained; now, the compendium of occurrence is spoken of in connection. Thus, the occurrence at the time of occurrence. collection, it is established as the collection of occurrence at the time of rebirth-linking. In some views, when the determination "rebirth-linking is in occurrence" is taken, among the two collections—rebirth-linking collection and occurrence collection—the meaning is: "Now I will speak of the occurrence collection, afterwards I will speak of the rebirth-linking collection." Therein, "rebirth-linking collection" means collection at the time of rebirth-linking. "Occurrence collection" means collection at the time of occurrence. And to show that this does not agree with the verse above, he says "this being so," and so on. "Those three sixes are set aside" means only the sixes are set aside, not the whole. The meaning is the collection of basis, door, and object. "But that" means but that occurrence of the object. "Some are swiftest" means some are exceedingly swift. "Slow" means sluggish, delaying. "Unsuitable" means unaccomplished. It is said that the fault of being unaccomplished arises. "Distinction of elements" means the division of the seven consciousness elements. "Diversity of elements" means the diversity of the function of bearing. Thus, therefore, the mind-element is stated separately, is the connection. "Minding" means not having attained the state of knowing. Mere knowing, reckoned as mere adverting and mere receiving. "Whatever minding" means even mere adverting and mere receiving, is the intention. "But the pure mind-consciousness continuum" means the mind-consciousness continuum that occurs dependent on the modification of the mind-door. Not the bhavaṅga mind-consciousness continuum. For that, being free from the cognitive process, is not relevant here. But in the mind-door, it is twofold, is the connection. The time of the Blessed Buddha's first aspiration is the time of the aspiration of body and mind for Buddhahood during the time of the ascetic Sumedha. By the word "etc." it includes the taking of rebirth-linking in the last existence, and so on. "Births become like crystal masses" means, being pervaded by that radiance, they become similar to crystal masses, is the intention. "But for the devas and brahmas of spontaneous generation" means but for the devas and brahmas of spontaneous generation who are rebirth-linking. ‘‘Depending on the elements of sensitivity’’ means the great elements on which the sensitive bases like the eye, etc., depend. In ‘‘Yāni pana’’ and so on, the connection is that they come into range after passing thirty-two mind-moments. Similarly elsewhere. ‘‘Of the manifest’’ and ‘‘of the unmanifest’’ – this is the extraction of these words in the initial mind-door. ‘‘Of forms, of forms’’ means of both material phenomena and immaterial phenomena. ‘‘So far’’ means even before the occurrence of the mind-process. ‘‘Delimitation of time’’ means delimitation of momentary time. In the Vibhāvanī text, by the statement ‘‘the determination of the object by day is very great,’’ among the six sets mentioned at the beginning as ‘‘six bases, six doors, six objects, six consciousnesses, six mind-processes, six modes of object-occurrence,’’ it only includes the phrase ‘‘six modes of object-occurrence.’’ That is inappropriate. Therefore, it says ‘‘if this is so,’’ and so on. ‘‘Only for the purpose of determining the object’’ – it cannot be said that it was stated only for the purpose of determining objects like the very great, etc. The delimitation of time for material and immaterial phenomena should be desired everywhere in Abhidhamma. Therefore, it should be seen that it was stated even for the purpose of showing that. ‘‘Attainment of own-nature’’ is called the manifestation of thinking, touching, and so on. ‘‘Non-returning’’ is called non-disappearance. ‘‘Having declined’’ refers to the function of aging. ‘‘Of the moment of snapping the fingers’’ means of the moment of striking the fingers together. Ācariya Ānanda Thera is called the commentator on the Abhidhamma. ‘‘The standing of this lightning is not separately perceived’’ means it is not perceived by those who observe the arising of lightning. Similarly, the mind also breaks up immediately after arising – this is the connection. Therefore, it says ‘‘that too,’’ and so on. The arising aspect is the growing aspect, the vanishing aspect is the disappearing aspect. ‘‘Having done thus’’ is a statement of obtained quality. ‘‘One mind stands for a day’’ is a question. ‘‘Yes’’ is an affirmative statement. "Moment of decay" is the question. "It should not be said so" is the rejection. One night for the personal statement. Thus, it should not be said nine times, is the meaning. "By the Great Elder" refers to the Great Elder Moggali-putta Tissa. "Is it not said in the Suttas?" is the connection. "Not" means it is not found. "Because this is said" refers to this statement being said. Those whose domain is the characteristic of the conditioned are the characteristics of the conditioned domain. It stands only by focusing on conditioned phenomena. This is the nature of phenomena in the Abhidhamma, is the intention. "By the compiler" refers to the Elder Acariya Buddhaghosa. "Moment of existence" refers only to two moments. Having said this, they establish that meaning, is the connection. In the verse. "Of that very one" means the breaking up of that very stability. Death is said to be for all beings at all times, is the connection. "That meaning" means the meaning that is obtained by taking those moments of existence. "Or else" is one of the Elder's doctrines. "Standing in terms of continuity" means that in "change is perceived in what is stable," they say that the standing, which is the state of being stable, should be understood as standing in terms of continuity. "But in this Sutta" refers to this Sutta which says: the arising of feeling is perceived, decay is perceived, change is perceived in what is stable. "Without resisting" means without preventing. There is indeed a cessation of growth. That very cessation is the state of being limited by arising. "By two aggregates" means physical aging is included in the physical aggregate. Mental aging is in the aggregate of formations, thus by two aggregates. And what is said there, is the connection. The arising of form is taught by dividing it into two. How? Growth and continuity, is the connection. "The secret of the divisions" means arising, being one with arising and perishing, is the arising at the time of the growth of forms. It is called growth in the sense of growing upwards. Arising at the time of standing without growing is called continuity in the sense of long-term occurrence in its original state. Thus, the secret of the divisions. "As is the teaching in conformity" to be trained according to the disposition of individuals, the teaching. In "Formless," etc. "Formless" means mind and mental factors, which are called "name" because they are entirely devoid of the configuration of form. "Being formless in nature" means being of the nature of formless phenomena, this is the meaning. Therein, the nature of formless phenomena is a nature that is a hundred or a thousand times more subtle than the nature of form phenomena. In the Vibhāva commentary. In "because the state of being grasped by the grasper arises moment by moment," the state of being grasped by the grasper is the relationship of the subject and object between the path-consciousness and the objects in the five-door paths. "Because it arises moment by moment" means that the path-consciousnesses, even with a single object, accomplish the act of grasping by grasping with various functions such as adverting. And the various functions are accomplished by means of various conscious-nesses. And the objects, having arisen previously, accomplish the grasping by existing in a present state as long as those functions are being accomplished. This being the case, the act of grasping is accomplished and perfected only because the grasping path-consciousnesses have a lifespan of three moments. And the act of being grasped is accomplished and perfected only because the grasped objects have a lifespan of seventeen moments of consciousness.