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is said to exclude other kalāpa-forms which cannot be separated by pressing at all times, because they are not absolutely inseparable, being included in other kalāpas. 616. "Color-luster" refers to the visible object itself, and referring to that, the neuter gender "sanidassana" is used. Therefore, primary forms like blue, etc., cannot be known by touching, while long, etc., can be known by touching, so "long" is not primarily a visible object. "Based on that, that" means based on the aggregate of elements arranged as long, etc. "Situated in such a way" means the visible object, being an aggregate of colors situated in a long, etc., arrangement, is spoken of by terms like long, etc. Mutually delimited, because one is absent in the other. The distinction of sense objects is their non-otherness and their prevalence for eye-consciousness. 620. Since drum sounds, etc., are instrumental sounds, he says "the remaining ones." By "non-human speech," not only other beings than humans are meant, but also wood, etc., are included, with this intention, he says "all the rest." Even so, the meaning is that what is not mentioned in the Pāli by way of specifying objects, should be mentioned thus, or whatever else is said. 624. "Vissagandha" means a foul smell, like that of meat. "Lambilam" means sweet and sour. 632. "Sañjānana" means that by which one cognizes, a mark. By one's own, one's own. by the condition of karma and consciousness, arising in a body endowed with faculties, such as the female faculty, they arise as those respective forms, thus they are said to arise conditioned by the female faculty. And the faculty-nature of this is said to be its dominance in the female faculty and so on, because in a continuum endowed with faculties, the forms of the female faculty and so on, which are conditions, do not arise otherwise, and because the apprehension of femaleness is a condition for those forms. But since the female faculty is not a generator of forms even in the decade of existence, nor a preserver or supporter, nor of forms of other kalāpas, therefore it is not said to be a condition of faculty, existence, and non-disappearance for the forms of its own kalāpa, like the life faculty, or for the forms of other kalāpas, like nutriment. The same method applies to the male faculty. The visual cognoscibility of the female faculty and so on is stated because the form base is cognoscible by the eye in the forms of the female faculty and so on. 633. Both… and… is established by the wholesome, this should be understood as said with reference to a good destiny. For rebirth in a bad destiny is only by the unwholesome, and so the existence arising then would also be by the unwholesome, both at rebirth and in the course of life. Since these two do not occur together in a continuum, as stated by the words, "For whom the female faculty arises, for him does the male faculty arise? No," therefore it is said that even for one with both characteristics, only one faculty exists. 635. To show the occurrence of bodily expression exclusively in bodily intimation, the corroborating Sutta, "Restraint by body is good," is cited. The going forth of existence is manifestation, disclosure. "Thambhanā" means the intimation in the form of stiffening of beings where the wind element is predominant. For just as with upward-moving winds and so on, where the wind-predominant kalāpa is, there is the intimation-form of beings. Therefore, intimation is described in terms of the function of the wind element as "Thambhanā is that which stiffens the body and makes it rigid." And for that very reason, "The form of the wind element is bodily intimation..." "declaration," it is proper to say, and similarly, "vocal intimation of the earth element," due to the modification of beings where the earth element is predominant. 636. Speech that is differentiated is what is meant by "differentiated." Or, speech that is grasped by verbal formations, by initial and sustained thought, but not yet brought into the range of hearing, and is being brought into that state of being distinct, is called "differentiation of speech." "It supports the postures" means it supports the postures as they occur. For just as when the unbroken bhavanga is occurring, the limbs sink and seem to have entered (a state of inactivity), it is not so when the waking thoughts occur, as in "thirty-two, twenty-six." But when these occur, the limbs are stiffened and continue in their existing posture. "The death-consciousness of Arahants" is stated specifically, but from the statement, "At the moment of the arising of the last consciousness of sense-sphere beings, the consciousness immediately before the last consciousness of sense-sphere beings will arise; for those who are last-existents in the fine-material and immaterial spheres, and for those who, having been reborn in the fine-material or immaterial spheres, will attain Nibbāna, when they are passing away, their verbal formation ceases, but their bodily formation does not cease" (Yamaka 2. Saṅkhārayamaka 88), it is understood that the death-consciousness of others also does not produce matter. For there is no non-production of bodily formation due to the absence of a connection with conception and so on for a consciousness that produces matter, nor is it proper (to say) "when one passes away, the production of consciousness continues," nor is there a Pāli text that says "death-consciousness produces matter." 637. "Does not scratch" means it is not marked. "Understood" is known. "Untouched by the four great elements" means that in the kalāpa where the elements are delimited, it is untouched by those very elements. For even if the elements of one kalāpa are in contact with the elements of another kalāpa, the distinctness of each element, the space that is the limit of matter, is untouched by whatever elements delimit it, otherwise it would not be delimited. due to the state of pervasion of those beings. For non-pervasion is non-contact. 638. The unintelligible diversity of lightness and so on, due to their not abandoning each other, is said to be stated. Therefore, to reveal that diversity through the forms predominating in those specific changes, it says, "Even though it is so," and so on. And the aforementioned conditions are stated as specific conditions for those specific changes, but generally, all are conditions for all. 641. Accumulation from the beginning is 'ācayo', the first arising. Accumulation later is 'upacayo'. Continuity is 'santati'. There, even though 'ācayo' is not mentioned in the summary, it is understood by the word 'upacayo'. Thus it says, "The accumulation of the sense bases, as they arise again and again, that is the 'upacayo' of form." In the Pāḷi, however, the prefix 'upa-' has the meaning of 'first' and 'later'. Thus, the meaning "first accumulation is 'upacayo', later accumulation is 'santati'" is understood. Otherwise, the first arising, which is called 'ācayo', would be unstated. So, by the exposition beginning "the accumulation of the sense bases," what is stated? Accumulation is stated by the sense base. For 'ācayo', 'upacayo', and 'santati' are indeed 'ācayo' in terms of arising. Since 'ācayo' and so on are revealed by the sense bases, 'ācayo' is stated by them. By the very mention of 'ācayo' and so on of the sense bases, the sense bases, which are of the nature of arising, which are phenomena of arising, are stated by 'ācayo' as being of that nature. For the characteristic is arising, not form of form. With that intention, it says, "the sense base itself is stated." For by stating 'ācayo' as the characteristic, the sense bases, which possess that characteristic, are indeed stated. Even so, what is stated? By 'ācayo' and the sense bases, by 'ācayo' and the sense bases, by stating 'ācayo' itself and the sense base itself, what is the intention by not saying 'ācayo' in the summary and exposition, but by indicating 'upacayo' and 'santati', and by stating 'ācayo' through the sense base in the manner of dividing them? 'Ācayo' refers to 'upacayo', and 'upacayo' refers to 'santati'. Explaining both of these in order, it says, "arising and growth are stated." For 'upacayo' and 'santati', being one in meaning, are indeed 'ācayo'. Thus, their summary and division... By means of the base, by way of speaking of accumulation, etc., the diversity of the mode of arising and growth is said to be accumulation. This is the meaning. To clarify this very meaning, he said, "Indeed, in essence," and so on. And since both of these are synonyms for birth-form, therefore, in the specific characteristics of birth-form, such as accumulation and occurrence, accumulation is to be understood as the characteristic of accumulation, etc., and continuity as the characteristic of occurrence, etc. This is the meaning. 643. "Description of nature" means a description of the nature of the ripening of results, or nature is simply the result to be attained by old age. And old age is not merely breaking up, etc. From the time of the embryo, at the moment the previous forms reach old age, the subsequent forms arise corresponding to ripe forms, increasingly mature, and thus, gradually, at the time of the ripening of very mature forms, states like breaking up, etc., arise. These, like grass and trees broken on paths of water, etc., arising in ripe forms, which are called paths that have reached ripening, are said to be "the path gone by old age," not old age itself. Unperceivable immediate old age is continuous old age. Its function is to lead to death. 644. "Having reached that" means having reached its own nature, which is called decay and dissolution, form wastes away, dissolves, and breaks up. For one who has been beaten and fallen, there is weakness, dependence, and a tendency to lie down. Similarly, for one overcome by old age. Thus, old age is like a beater. 645. "To be done" means due to its nature of being done.