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, there is also this other traditional explanation. These, namely, seen, heard, and related to both, should be understood as the seen, etc. Therein, ‘seen’ means previously apprehended by way of the five doors. ‘Heard’ means forms, etc., apprehended by way of report, not seen directly. ‘Related to both’ means related to both of these. Thus, it should be understood that these also come into range at the mind-door by way of the seen, etc. Therein, the coming into range by way of the seen has already been stated below in five ways. But someone hears: ‘Such and such a form is produced by the abundance of the Blessed One’s merit, a sound is exceedingly sweet, in some place the scent of certain flowers is exceedingly pleasant, the taste of certain fruits is exceedingly sweet, the touch of certain cloths, etc., is exceedingly pleasant.’ For him, without the striking of the eye-sense-organ, etc., those things come into range at the mind-door merely upon hearing. Then his mind proceeds in that form or sound by way of delight, or in the case of smells, etc., by way of wishing to give to the noble ones, or by way of rejoicing in what has been given by others. Thus, by way of hearing, these things come into range at the mind-door. But for another, the forms, etc., mentioned above are either seen or heard. For him, without the striking of the eye-sense-organ, etc., those things come into range at the mind-door merely by way of being related to the seen and heard, in the manner: ‘Such a form will also arise for the future arising Buddha,’ etc. Then, in the manner stated below, this great mind proceeds in one or another of those objects. Thus, by way of being related to both, these things come into range at the mind-door. And this is just a mere introduction. According to faith, inclination, manner, and thought, But it should be understood that their coming into the range of the mind-door is extensively known in terms of initial insight, meditative absorption, patience, and so on. However, since both real and unreal things come into range in this way, this method is not included in the commentary. Thus, it should be understood that a single object-focused impulsion arises at two doors at a time. For an object of form, the impulsion arises at the eye-door and also at the mind-door. The same method applies to objects of sound, and so on. There, the form-object impulsion arising at the mind-door is threefold: meritorious through giving, meritorious through morality, meritorious through meditation. Each of these is threefold: bodily action, verbal action, mental action. The same method applies to objects of sound, smell, taste, tactile object, and mental object. There, this great wholesome thought, arising by making form its object, arises by making one of the colors blue, yellow, red, or white, in flowers, cloths, or elements, which is called a beautiful sign, a desirable, lovely, pleasing, attractive color, its object. But is this desirable object the basis of greed? How is this thought called wholesome? Through being determined, through being transformed, through the force of habit, through the force of inclination. For one whose mind is determined in doing wholesome deeds, turning away from unwholesome actions and transforming into doing wholesome deeds, habitually acting with the force of wholesome habit, and whose appropriate inclination proceeds with suitable dwelling, association with good people, the support of hearing the good Dhamma, past merit, and so on, as supports, through this being determined, being transformed, the force of habit, and the force of inclination, it is called wholesome. Here, its association with joy should be understood in terms of the object. Because it arises in a desirable object, it is associated with joy. Here, the abundance of faith and so on are the causes. For even seeing the form of the Tathāgata, which is an extremely desirable object, for the faithless and those with wrong views, Gladness does not arise in the mind. And those who do not see the benefit in the arising of wholesome qualities, gladness does not arise even when they do wholesome deeds, being encouraged by others. Therefore, abundance of faith, purity of view, and seeing the benefit [are required]. Thus, here, the state of being accompanied by gladness should be understood. Furthermore, eleven things conduce to the arising of the joy enlightenment factor: recollection of the Buddha, recollection of the Dhamma, recollection of the Sangha, recollection of virtue, recollection of generosity, recollection of the deities, recollection of peace, avoiding rough individuals, associating with gentle individuals, reflecting on inspiring discourses, and being devoted to them. By these reasons also, here, the state of being accompanied by gladness should be understood. However, the detailed explanation of these will become clear in the Analysis of the Enlightenment Factors. Through action, through rebirth, through the maturation of the faculties, through the removal of defilements, by these reasons, here, the state of being associated with knowledge should be understood. For indeed, one who teaches the Dhamma to others, trains [them] in blameless arts, crafts, and sciences, honors a Dhamma speaker and requests them to speak the Dhamma, establishes the aspiration, 'May I be wise in the future,' and gives various kinds of gifts, for such a person, wholesome qualities arise associated with knowledge, relying on such action. Or, for one reborn in a non-afflicted world, "For him, the verses of the Dhamma become clear, being happy there... Slow, monks, is the arising of mindfulness, but that being quickly attains distinction," in this way, wholesome qualities arise associated with knowledge, relying on rebirth. Likewise, for those who have attained the maturation of the faculties, wholesome qualities arise associated with knowledge, relying on the maturation of the faculties, for those who have attained the age of fifteen. However, for those by whom the defilements have been suppressed, wholesome qualities arise associated with knowledge, relying on the removal of defilements. And this was said: "From yoga arises wisdom, "Iron rusts from itself," the great accumulator of rust. Thus, through action, rebirth, maturity of the senses, and distance from defilements, being associated with knowledge should be understood. Moreover, seven things lead to the arising of the investigation-of-doctrine enlightenment factor: asking questions, clarifying the subject matter, balancing the faculties, avoiding foolish individuals, associating with wise individuals, reflecting on profound knowledge practices, and being inclined towards them. Through these causes also, being associated with knowledge should be understood. The expansion of these, however, will become clear in the Vibhaṅga on the Enlightenment Factors. Thus, arisen in association with knowledge, this, being born without prompting, without effort, through thinking without contrivance, is called unprompted. And this, arising with a delightful-colored object, arises in three ways by necessity: it is either donation-made, or morality-made, or meditation-made. How? When, having obtained one of the blue, yellow, red, or white flowers, having bent it in terms of color, one honors the Buddha Jewel and others, thinking, "The gift of color is mine," then it is donation-made. Here is a story: Saṅghamitta, the storehouse keeper, having obtained a gold-embroidered cloth, thinking, "This cloth is gold-colored, the Perfectly Enlightened One is also gold-colored, a gold-colored cloth is fitting for one who is gold-colored, and for us there will be a gift of color," hung it in the Great Shrine. In such a case, it should be understood as donation-made. But when, having obtained such a gift-worthy thing, one honors the Buddha Jewel and others, thinking, "This is my family lineage, family tradition, family custom," then it is morality-made. But when, having made an offering to the Triple Gem with such a thing, one establishes decay and dissolution, thinking, "This color will decay, will dissolve," then it is meditation-made. But even when existing as donation-made, when the three jewels are together... When one makes offerings, then bodily action occurs. When, making offerings to the Triple Gem, one orders children, wives, servants, workers, and men to make offerings, then verbal action occurs. When, concerning that very existing object, one thinks, "I will give a beautiful gift," then mental action occurs. For, reaching the Vinaya context, "I will give, I will do," the speech is distinct (Pārā. 659), by this characteristic, it is called giving. But, reaching the Abhidhamma context, concerning the existing object, from the moment one thinks in mind, "I will give," wholesomeness arises. In the future, one will do what is to be done by body or speech, it is said. Thus, giving, being of the nature of merit, is threefold only by way of bodily, verbal, and mental action. When, having obtained that object described above, according to family lineage, with one's own hands, one reveres the Triple Gem, then moral conduct, being of the nature of merit, bodily action occurs. When, according to family lineage, one orders children, wives, etc., to make offerings, then verbal action occurs. When, "This is my family lineage, family tradition, family custom, this is the family practice," concerning the existing object, one thinks, "I will give a beautiful gift," then mental action occurs. Thus, moral conduct, being of the nature of merit, is threefold only by way of bodily, verbal, and mental action. When, having obtained that object described above, having revered the Triple Gem, while walking, one establishes decay and dissolution, then cultivation, being of the nature of merit, bodily action occurs. For one establishing reflection by speech, verbal action occurs, without engaging body and speech,