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becomes a forest." So too elsewhere. Even if strong, only in the process ending with apperception. "But because it is stated" means but because it is stated in the Commentary itself. "Only in the former part" means only in the part prior to the last process of the five-door. "By those" means by the acts of giving. It is thus. What is that meaning, that is, what kind of meaning is it, as if it were said, "as it is"? "From this" means from this human existence. The connection is "a sound like a sign, a color." "Naṭṭhacakāraṃ" means "with the 'ca' dropped." In the commentary text, the connection is "relatives, mothers and so on, bring it to the five doors." "Tavatthāyā" means "for your purpose." "By means of Chinese silk, Somara silk, and so on" means the cloth that originated in China is Chinese silk. Similarly with Somara silk. "Those" means tastes and tangibles. But other tangibles are also suitable. "There is now" means it is said to be present and existing because of being mindful. "Of the formless ones" means of the formless brahmas. "They" means the formless ones. "Those" means the lower jhānas. Those whose jhānas are well-established, who have attained jhānas, are "vissaṭṭhajjhānā." "And for that very reason" means and because of having well-established jhānas. The analysis is "whose mind, whose consciousness, is drawn." And this is a qualifying word for the cause. It indicates that because their minds are drawn, they arise in the sense-sphere existence. "Of those formless ones." "Another weak kamma" means another kamma that is inferior and has three roots, different from the kamma of access jhāna. "Of those" means of those who have vomited from the rūpa-world. "Of the existing one" means of the one who is present, who is existing. "There is no cause for support" is said because the kamma of access jhāna is a heavy kamma-path. Even a kamma that is absolutely heavy, namely, the kamma of magnified jhāna, when it is obstructed by the power of various obstacles, does not give rebirth. It should be understood that there is nothing to be said about the kamma of access jhāna. "Such" means such inferior kammas with two roots do not get an opportunity because the hindrances are very well suppressed. "By which" means by which cause of the arising of desire and so on. "And various kammas" means other present kammas apart from the kamma of access jhāna, and also kammas done in past existences, which are kammas of later opportunity. "And by which" means and by which cause of the opportunity for various kammas. "They" means the rūpī brahmas. "Or by the method stated" means of those whose hindrances are very well suppressed. because their mind-continuum is permeated by the special absorption of attainment, as stated in the manner "from what is said, etc." "That cause" is the cause for the absence of a rebirth-linking without root causes. The connection is: to show the manner of occurrence of consciousnesses free from the path in successive existences. "Just as those very medicines" In the world, one obtains a medicine and takes it daily. Seeing him take it on the first day, one asks, "What medicine are you taking?" He says, "I am taking this medicine." Seeing him take the medicine on subsequent days, one asks the same question. He says, "I am taking that very medicine." There, "that very medicine" means: "The medicine that you asked about and I told you about on the first day, that very medicine I am taking today." But there, the medicine taken on the first day is one thing, and the medicine taken today is another. However, in the world, they refer to another similar one as "that very one," saying, "I am taking those very medicines." Similarly here, the reference to "that" for something similar should be understood. "In that," meaning the bhavanga consciousness. If it does not occur, the rebirth existence is cut off. If it occurs, it is not cut off. Therefore, because it is the cause for the non-cutting off of that rebirth existence, it is called bhavanga (factor of existence) —this is the meaning. "Rebirth existence" is said to be the continuum of kamma-born aggregates. "In another doctrine" refers to the views of annihilationists. "Roots of the round" are called ignorance and craving. The analysis is: "The roots of the round are thoroughly cut off here." "For the sake of which" means for the sake of obtaining Nibbāna with a remainder, etc. "Are set forth" means are made to occur. "Pajjanti" means they reach, or attain; it is the word for "noble ones" (ariyā janā) here. Since in the subsequent word "samanti" Nibbāna without remainder is understood, here "with a remainder" is said. "Bujjhanti" means "they awaken," hence "budhā" (the awakened). "Those by whom the bond of affection is thoroughly cut off" are "susamucchinnasinehabandhanā." And how is it thoroughly cut off, and with whom is it cut off? He says, "even the latent tendency." and so on. By "remaining defilements" it means the defilements remaining after the binding of craving's affection. By "overlaid" it means excessively laid, being unable to even dislodge. By "leading to attainment" attainment is called the nine kinds of supramundane states. That which brings it about is "leading to attainment." By "virtue" it means the fourfold purity of virtue. By "ascetic practice" it means the thirteen ascetic practices. The rest here is easily understood. The sub-commentary on the Vīthimuttasaṅgahadīpanī is finished. 6. Sub-commentary on the Rūpasaṅgaha In the Rūpasaṅgaha. By "mind and mental factors" it means the states of mind and mental factors. By "by two modes of occurrence" it means by two collections of modes of occurrence. By "which occur" it means which states occur, which arise. By "by this much" it means by this much sequence of words beginning with 'the Abhidhamma meanings stated therein'. Those who desire a particle explain it as "by these five sections." It is also appropriate for those who desire a reversal of words. By "arises" it means arises well, becomes manifest, comes into existence. By "karma and so on" it means karma and other conditions. By "mass" it is called a single aggregate. The connection is: having become great by clinging. "The continuum bound by faculties" is the continuum of beings. It is also called the internal continuum. By "deceptive in nature" it means misleading in nature. It is said to mean showing the real as unreal and the unreal as real. The act of concealing real faults is called great illusion. Those who perform illusion are illusionists. "Possession" is the possession of the bodies of beings. "Seizing" is making beings subject to one's own will. Where do those who do both stand and do it? They do it by standing inside, or they do it by standing outside. Because ordinary humans cannot know or see this, it is called an inconceivable place. By "deceptive in nature" these (beings) deceive by making their naturally very ugly selves into the beauty of celestial nymphs. They also deceive by making a dwelling tree or bush into a divine mansion. By such a deceptive nature. By that very meaning, by the meaning of deceiving, etc., by three kinds of meaning. For they too, their own non-existent self, they deceive as existing. Their own non-tree self, they deceive as a tree. Their own undesirable, unlovely, unpleasant self, they deceive as desirable, lovely, pleasant, and similarly, of those born together, they stand within each other. Or whether they stand outside, it is a place impossible to know or see. "In both places," in the great elements of magicians, etc., and in the great elements of earth, etc. "Non-existent," unreal, untrue. "Wonderful," astonishing deeds. "In this reading," of the four great elements, in a reading with such connected words. But elsewhere, in "form with clinging, form without clinging," etc., the absence of the letter 'y' is seen, is the meaning. Because elements have many meanings, "it spreads, it expands" is said. "Puthu" is a root word. To show that it is established as "pathavī" by the method of etymology in the sense of "born," "greatly vast," etc., is said. In the sense of "is praised in various ways," this "pathavī" is straightforward. "Āpeti" means "pervades." "Appāyati" means "drinks much" and "increases." Therefore it is said, "it greatly nourishes," etc. By the very meaning of sharpening, the meaning of ripening is also obtained, therefore it is said, "or ripens." "Samīreti" means "it strongly moves," "it shakes." "It blows, it carries" is "vāyo" (wind) by way of emphasizing the meaning. "Vitthambhana" (support/holding) in various ways, of the aggregates of beings, is supporting, carrying, and bringing forth. "Kakkhaḷatā" (hardness) is roughness, harshness. For co-arisen forms, for the purpose of standing firm, is rigidity, grossness. That is not in the remaining elements, therefore it is said, "taking the remaining three elements." "Anavaṭṭhānatā" (instability), here, "avaṭṭhāna" (stability) means an unmoving state. Not stability is instability. "Moving" is meant. Therefore it is said, "even though soft," etc. "Ābandhaka" (binding), when the object to be bound is soft, does not bind firmly. When it is rigid, it binds firmly. Thus this is established from the world itself, he says, "as 'to be bound,' etc." "Its state" means the state of ripeness. "As showing the power of digestion" means, they say, as showing the good digestion of food consumed in winter. It burns, it consumes, thus it is heat. And "it burns" means that heat-element burns with the nature of heat, and cold-element burns with the nature of cold. A thing touched by heat goes to the state of heat, a thing touched by cold goes to the state of cold. And that which goes to the state of heat, that heat-element is called "burning" with the nature of heat. And that which goes to the state of cold, that cold-element is called "burning" with the nature of cold. Thus, even the cold-element,