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Thus, although this odor is differentiated by distinctions such as root-odor, it is undifferentiated in terms of characteristics and so on. For all odor has the characteristic of impacting the olfactory organ, the function of being the object of olfactory consciousness, and the manifestation of being the range of that consciousness. The rest should be understood in the same way as stated in the explanation of the visual sense-sphere. Here too, thirteen rounds adorned with fifty-two methods are stated, just as there. Their meaning is clear in itself. 628. In the explanation of the gustatory sense-sphere, "root-flavor" means any flavor arising dependent on a root. The same method applies to stem-flavor and so on. "Sour" means sour buttermilk and so on. "Sweet" means pure ghee and so on. Honey, however, mixed with astringency, becomes astringent when stored for a long time. Molasses, mixed with saltiness, becomes salty when stored for a long time. Ghee, however, even when losing its color and odor when stored for a long time, does not lose its flavor, so it alone is purely sweet. "Bitter" means neem leaves and so on. "Pungent" means ginger, pepper, and so on. "Salty" means sea salt and so on. "Alkaline" means eggplant sprouts and so on. "Acidic" means jujube, myrobalan, wood-apple, *sālava*, and so on. "Astringent" means *haritaki* and so on. All these flavors are stated in terms of their substances. Here, flavor from each substance is stated by names such as sour and so on, and this should be understood. "Savory" means a desirable flavor, "unsavory" means an undesirable flavor. With these two terms, all flavors are encompassed. Even so, flavors such as the flavor of a clod of earth, The tastes beginning with the twelve tastes, though not mentioned in the Pāli, should all be understood as included in the "bringing near" category. Thus, though taste is diverse due to distinctions like root tastes, it is essentially the same in terms of characteristics. For all taste has the characteristic of striking the tongue, the function of being the object of tongue-consciousness, and the manifestation of being the sphere of that consciousness. The rest should be understood in the same way as explained in the analysis of the eye-sphere. Here too, thirteen turns adorned with fifty-two modes have been stated in the same way. 632. In the analysis of the woman-faculty, "by which" is a causal expression. The meaning here is: by which cause a woman has female characteristics and so on. Here, "characteristic" means form. For the form of a woman's hands, feet, neck, chest, and so on is not like that of a man. For the lower body of women is distinct, while the upper body is indistinct. The hands and feet are small, and the face is small. "Sign" means cognition. For the chest flesh of women is indistinct, and the face lacks a beard. Their way of tying their hair and holding their clothes is also not like that of men. "Manner" means action. For women, when young, play with winnowing baskets and pestles, play with painted dolls, and spin thread with a clay spindle. "Deportment" means the manner of walking and so on. For women, when walking, walk indistinctly; when standing, lying down, sitting, eating, and consuming, they consume indistinctly. Even when seeing a man indistinctly, they say, "She walks, stands, lies down, sits, eats, and consumes like a woman." Womanhood, the state of being a woman, both have the same meaning; the meaning is the nature of a woman. This is karma-born, arising from rebirth. But female characteristics and so on arise dependent on the woman-faculty. Just as when there is a seed, dependent on the seed, due to the seed as a condition, a tree grows, becomes endowed with branches and twigs, and fills the sky, so too, when there is the woman-faculty called womanhood, there are female characteristics and so on. For the woman-faculty is like a seed, and having grown dependent on the seed, Filling up, like a firmly rooted tree, the woman-faculty arises, dependent on the female signs and so on, it occurs in life's course. Therein, the woman-faculty is not cognizable by the eye, but only by the mind. The female signs and so on are cognizable by both the eye and the mind. "This is the form, the woman-faculty," this form, as the eye-faculty and so on are also for a man, is not so; but it is the faculty specifically of a woman, hence 'woman-faculty'. 633. The same method applies to the man-faculty. But the male signs and so on should be understood as the opposite of the female signs and so on. For the structure of a man's hands, feet, neck, chest, and so on is not like that of a woman. For the upper body of men is distinct, the lower body is indistinct, the hands and feet are large, the face is large, the chest muscles are distinct, a beard and mustache appear. The way of tying the hair and wearing clothes is not like that of women. In their youth, they play with plowshares and so on, making sandcastles and digging what they call ponds, their movements and so on are distinct. Even when a woman makes her movements and so on distinct, they say, "She walks like a man," and so on. The rest is similar to what was said about the woman-faculty. Therein, the characteristic of womanhood is the woman-faculty, its function is to make known that it is a woman, its manifestation is the causal state of the female signs, indications, gestures, and adornments. The characteristic of manhood is the man-faculty, its function is to make known that it is a man, its manifestation is the causal state of the male signs, indications, gestures, and adornments. Both of these arise in the life-course of those of the first cosmic age. In the later part, at rebirth. What arises at rebirth also moves and changes in the life-course. As it was said: "At that time, a male organ appeared in a certain nun. At that time, a female organ appeared in a certain monk." (Pārā. 69). Of these two, the male organ is superior, the female organ is inferior. Therefore, the male organ disappears due to strong unwholesome action, the female organ due to weak wholesome action. It persists because of merit. The female characteristic disappears, however, it disappears because of weak demerit, the male characteristic persists because of strong merit. Thus both disappear because of demerit, and persist because of merit, it should be understood. But for one with double gender characteristics, is there one faculty or two? One. And that is, for a female with double gender characteristics, the female faculty, for a male with double gender characteristics, the male faculty. 'If so, the absence of the second gender characteristic follows. For the faculty is said to be the cause of the gender characteristic. And that does not exist for him?' 'The faculty is not the cause of the gender characteristic for him.' 'Why?' 'Because of constant absence. For when a desire-mind arises in a female with double gender characteristics, then the male gender characteristic becomes apparent, the female gender characteristic is covered, hidden. Likewise, the other for the other. And if the faculty were the cause of the second gender characteristic for them, both gender characteristics would always remain. But it does not remain. Therefore, it should be understood that it is not the cause of that gender characteristic. But here, the desire-mind itself, along with karma, is the cause. And because he has only one faculty, therefore a female with double gender characteristics herself conceives a fetus, and causes another to conceive. A male with double gender characteristics causes another to conceive a fetus, but does not himself conceive. 634. What should be said in the life faculty analysis has already been said below in the immaterial life faculty. Only there it was said, "of those immaterial things," here, because it is a material life faculty, "of those material things," this alone is the difference. But its characteristics, etc., should be understood thus: the characteristic of maintaining co-arisen matter is the life faculty, its function is the continuation of those things, its manifestation is the establishment of those things themselves, its proximate cause is matter to be maintained. 635. In the body-intimation analysis, here, in "body-intimation," by the body intimating one's own state, even of animals to men, or of men to animals, according to the taking up of the body, That by which an idea is made known is ‘viññatti’. Or, it is made known by itself, according to the taking up of the body, thus ‘viññatti’. The body itself, which is restraint, mentioned in "Restraint in body is good," etc., is called ‘kāyaviññatti’. Because it is the cause of making known intention by bodily movement, and because it is knowable as such, it is ‘kāyaviññatti’ by the body. Of a wholesome mind, etc., by nine wholesome minds: the eight sense-sphere minds and the supernormal mind, or of a wholesome mind; or of an unwholesome mind, by all twelve unwholesome minds; or of an indeterminate mind, by eleven functional minds: the eight great functional minds, the two rootless functional minds, and one form-sphere functional mind attained by supernormal power. For other minds do not generate intimation. But for trainees, adepts, and ordinary people, intimation occurs only with these minds, thus, by the three terms beginning with wholesome, the ‘cause’ is shown. Now, to show the ‘result’ by six terms, it is said, "When advancing," etc. For advancing, etc., occur as intimation, thus it is called the result of intimation. Therein, ‘when advancing’ means when bringing the body forward. ‘When retreating’ means when bringing it backward. ‘When looking straight’ means when looking directly. ‘When looking around’ means when looking here and there. ‘When contracting’ means when contracting the joints. ‘When extending’ means when stretching out the joints.