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238) should be understood as dependence; meaning having depended on the perception of a skeleton, having developed the perception of a skeleton, having obtained it. "He is a gainer of attainments accompanied by form or accompanied by the formless" (Pts. 3-5) should be understood as object; meaning having form and formless objects. "This happiness is accompanied by this joy, co-born, associated, conjoined" (Vibh. 578) in association. In this passage too, this same meaning is intended. For here, associated with joy is said to be accompanied by joy. And this word 'associated' is seen in many meanings: similar, unrestrained, friendly intimacy, co-born. For this "having avoided the thin and the stout, the horses were associated, yoked" (Ja. 2.22.70) here it has come in similar. "You dwell associated, venerable" (Pac. 727) in unrestrained. "He dwells associated with a householder" (SN 3.3) in friendly intimacy. "This happiness is accompanied by this joy, co-born, associated, con "Accompanied" means co-arisen. Here too, it refers to co-arisen. Therein, "associated" means there is nothing not co-arisen, unmingled, or unassociated. But the co-arisen can be mingled and associated, and also not. For when form and formless phenomena arise together, form is co-arisen with the formless, but not mingled, not associated; likewise, the formless with form; and form with form. But the formless with the formless is invariably co-arisen, co-born, mingled, and associated. Referring to that, it is said, "accompanied by joy." "Associated with knowledge" means associated with knowledge, joined by equal arising, etc. Whatever should be said here is the same as the method stated in the section on feeling in the analysis of the matrix. Therefore, it should be understood that this is associated by the characteristic of having one arising, one cessation, one base, and one object. And this is a superlative designation. But in the formless, association is obtained even without the condition of having one base. How much has been said so far? The great consciousness of the sense-sphere wholesome, accompanied by joy, triply rooted, associated with knowledge, and unprompted has been spoken of. For in the unrestricted question, "Which are wholesome phenomena?" the wholesome of the four planes is taken. But by the statement, "A wholesome consciousness of the sense-sphere has arisen," having rejected the wholesome of the three planes, only the eightfold sense-sphere wholesome is taken. By the statement, "accompanied by joy," having rejected the fourfold accompanied by indifference, only the fourfold accompanied by joy is taken. By the statement, "associated with knowledge," having rejected the twofold dissociated from knowledge, only the two associated with knowledge are taken. However, the unprompted nature is not taken because of the absence of prompting. Although not taken, from the subsequent statement "with prompting," even though "without prompting" is not stated here, the unprompted nature should be understood. For the Perfectly Enlightened One, from the beginning, having determined to divide and show this great consciousness, began this teaching with a fixed intention. Thus it is in this matter. It should be understood that a determination has been made. Now, to show that same mind in relation to its object, he begins with "form as object," etc. For the Blessed One, when showing formless phenomena, shows them by way of the base, or by way of the object, or by way of base and object, or by way of their essential nature. For in "eye-contact... ...mind-contact; feeling born of eye-contact... ...feeling born of mind-contact; eye-consciousness... ...mind-consciousness," etc., formless phenomena are shown by way of the base. In "perception of form... ...perception of phenomena, volition regarding form... ...volition regarding phenomena," etc., by way of the object. In "dependent on the eye and forms there arises eye-consciousness, the meeting of the three is contact... ...dependent on the mind and phenomena there arises mind-consciousness, the meeting of the three is contact," etc., by way of base and object. In "conditioned by ignorance, monks, are volitional formations; conditioned by volitional formations is consciousness," etc., by way of their essential nature formless phenomena are shown. But in this place, showing by way of the object, he begins with "form as object," etc. Therein, form as object is form itself, of fourfold origin, past, future, or present. Sound as object is sound itself, of twofold origin, past, future, or present. Smell as object is smell itself, of fourfold origin, past, future, or present. Taste as object is taste itself, of fourfold origin, past, future, or present. Tangible object as object is tangible object itself, of fourfold origin, past, future, or present. Mental states and mental factors, of onefold, twofold, threefold, fourfold, or no origin, past, future, or present, and also those that should not be spoken of, the remaining states known as the sphere of mind, are phenomena as object. But those who say that even forms, etc., that have not entered the path are phenomena as object, they should be refuted by this sutta. For it was said: "For these five faculties, friend, having different objects, different ranges, not experiencing the range and object of each other, the mind is their resort." "The mind does not experience a range of sense objects as a battle." For these, the range of sense objects is called the field of experience. Even when these sense objects, like forms, are experienced by the mind, they are still just forms, and so on. This meaning is thus established. And even though the divine eye and other knowledges have forms and other objects, this meaning is still established. For the forms and other sense objects that are not in the path are the objects of the divine eye and so on, and they are not objects of mind. The determination of objects should be understood in the way that has been stated. There, each object comes into the path at two doors. For a form object, having struck the eye-sensitivity, immediately comes into the path at the mind-door; that is, it becomes a condition for the vibration of the life-continuum. The same method applies to sound, smell, taste, and touch objects. Just as a bird, having come through the sky, alights on the treetop, touching the branch, and its shadow is cast on the earth, the touching of the branch and the spreading of the shadow occur simultaneously, without priority or subsequence, in a single moment. Similarly, the touching of the eye-sensitivity and so on by present forms and so on, and the coming into the path at the mind-door, being capable of vibrating the life-continuum, occur simultaneously, without priority or subsequence, in a single moment. Then, having interrupted the life-continuum, immediately after the adverting and so on that arise at the eye-door and so on, ending in determining, this great consciousness arises in relation to one of those objects. But in the pure mind-door, there is no function of striking the sensitivity. By nature, these objects come into the path just as they have been seen, heard, smelled, tasted, and touched. How? Here, someone, having circumambulated a great shrine decorated and adorned, gleaming with an exceedingly delightful splendor, with whitewash done, variegated with orpiment, red arsenic, and other colors, with various kinds of hoisted flag banners, bound with garlands and wreaths, surrounded by rows of lamps, and having worshiped with fivefold prostration at the sixteen foot pedestals, stands looking up, holding his hands in reverence, taking delight in the Buddha as object. Having seen that monument thus, generating joy with the Buddha as object, later, wherever he has gone, sitting in places for night or day, reflecting, the adorned and prepared Great Monument is just as if it has come into view through the eye-door, it is like a time for circumambulation and paying homage to the monument. Thus, by way of seeing, the object of form comes into range. Having heard the sound of a Dhamma-speaker speaking the Dhamma in a sweet voice, or of a reciter chanting in a melodious voice, later, sitting wherever, reflecting, the Dhamma-talk or the melodious chanting is just as if it has come into range through the ear-door, it is like a time for giving approval and listening. Thus, by way of hearing, the object of sound comes into range. Having obtained a pleasant fragrance or garland, having made an offering at a seat or monument with a mind focused on the object of fragrance, later, sitting wherever, reflecting, that object of fragrance is just as if it has come into range through the nose-door, it is like a time for making offerings. Thus, by way of smelling, the object of fragrance comes into range. Having shared and consumed delicious food or edibles with fellow Brahmacārīs, later, having obtained food like millet wherever, reflecting, 'At such a time, delicious food was shared and consumed with fellow Brahmacārīs,' that object of taste is just as if it has come into range through the tongue-door, it is like a time for consuming. Thus, by way of tasting, the object of taste comes into range. Having used a soft, pleasant-to-touch bed or seat, or a spread or covering, later, having arranged a painful bed wherever, reflecting, 'At such a time, a soft bed, seat, spread, and covering were used by me,' that object of touch is just as if it has come into range through the body-door, it is like a time for experiencing pleasant touch. Thus, by way of contact, the tangible object comes into the range. Thus, in the pure mind-door, there is no function of sense-organ striking. It should be understood that these objects come into range naturally, just by being seen, heard, smelled, tasted, and touched. Now, regarding the coming into range naturally by way of seeing, etc.