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or subtlety of a natural phenomenon? Because it is spoken by making the eye-consciousness the subject, he says, "My base is in the eye-sensitivity." "Place of sovereignty" means the place where sovereignty operates. For indeed, when it is developed elsewhere, it stands manifesting itself, and other consciousnesses operate there only in the way given by it, even the divine eye-knowledge, since it does not arise for the blind. 764. "Even of those established" means even of those that are unmixed with each other. "Orderly sequence" is a fixed succession. "By that" means by the statement "unmixed." 766. "The state of turning" is the function of adverting. "Of these" means of forms, etc. For these forms, etc., are associated with the five consciousnesses. "To be fallen upon" means to be taken as objects, to be known; this is the meaning. Therefore, he says, "to be known by making them objects." "Knowing" means the knowing of those to be known, which are spoken of as "mind precedes... ...or unwholesome" (Vibh. Atth. 766), which are wholesome and unwholesome volitions and their associated phenomena as stated. This is a connection. For the meaning of 'action', this is indeed a genitive case. By the nature of co-arising and preceding, that is, by co-arising contact etc. from seeing etc., and by preceding attention etc. Another function, that is, a function of receiving etc., different from the function of seeing etc. Due to the state of not ripening, or together with that. Another, meaning the state of form etc. Those that make speech, meaning the wholesome and unwholesome mind-moments that arise by way of generating communication. They are similar to those that arise without moving the body-limb or speech-limb. Knowing as a forerunner, meaning knowing as a forerunner, taking the mind-door impulsion as a precursor. There, meaning in the five doors. Having said "not forbidden", this non-prohibition is understood by implication, to show this, it is said "not bodily action...etc...because it is allowed." "Similarly" - this should be understood as a conclusion, that just as there is no establishment of bodily and verbal action, so too there is no undertaking of wholesome states etc. If it does not fall from existence, how is falling in the five doors spoken of? He says: "It is not five-doored...etc...because it is not of that door." Of that Pāli text. Merely coming into range, meaning merely coming into range, merely being an object-condition. Another, meaning a specific state like "form is blue" etc. Therefore, he says "nature of phenomena." And it does not grasp "form", meaning even though it is an object of form, it does not grasp "this is form." And thus some have said: "One endowed with eye-consciousness knows blue, but not 'blue'." The mode of form, blue, etc. is a designation of the mode of grasping the object of form. This is a designation arising from that, like impermanence etc. It is superior because it is accompanied by initial application and sustained application. Another, meaning an object of conceptual designation different from the object of sound; otherwise, the prohibition of co-arising would not be possible, this is the intention. Also in the mind-door, meaning not only in the five doors, in the second futile door, but also in the mind-door. Attention two or three times...etc...should be understood, because it is not possible for attention, which is momentary, to arise in that way. Of that, meaning wisdom for revealing the true nature of things. ya. The description of the One-fold division is finished. 2. The description of the Two-fold division 767. In the sense of "adverbial cases." To take something other than its own nature, this is to show the manner of the word's meaning operating there, thereby showing the word's meaning as having its own nature. It undergoes gender change according to the adverbial case. For indeed, grammarians say, "Gender and number conform to the object denoted." The description of the Two-fold division is finished. 3. The description of the Three-fold division 768. "Ripened" means accomplished. Regarding "arranged," it is said, "it is merely a specific qualification of the object," meaning that past tense is not intended here as in the case of milk and so on. "Action, skill" refers to wisdom by way of cause and effect, so it is said, "wisdom itself, or... should be understood." Skillful action is one's own, exclusively bringing benefit and happiness. Unskillful action, being its opposite, is not one's own. "Conformity to truth" is said to be "conformity to the penetration of truth," so it is said, "by being a condition for its penetration." Or, it is "conformity to truth" by conforming to the truth of the path, and likewise by conforming to ultimate truth. Therefore, the commentary says, "of the truth of the path," and so on. Wisdom is spoken of because the function of wisdom in the sphere of wisdom is shown. The designation of the plane spoken of by "arranged by yoga," the designation of the nature spoken of by "action's own nature, conformity to truth," and the designation of the manner spoken of by "form is impermanent," and so on, are designations as stated... They should be combined with the terms "patience," and so on, as in "patience in the action-spheres arranged by yoga, patience in action's own nature, patience that 'form is impermanent'." "Looking" is direct observation. "Phenomena endure looking" means that wisdom is capable of looking at them. 769. "Releases" means abandons. The foundation for the action of "starting" is being endowed, the basis is establishing, so it is said, "it is proper to say 'releases'...". 770. The five precepts and ten precepts, being part of the cycle of action, are referred to, and their equal inclusion in the stability of the Dhamma is stated. Even in hearing, it is said, "Here, monks, a noble disciple, having abandoned taking life..." "abstaining from killing" and so on (AN 8.39; Katā. 480), even when heard from the Tathāgata. It is said for monks and others too, like the teaching of higher morality, it is not exclusive to the Buddha. "In what is produced by higher wisdom" means excluding higher wisdom itself, in other path and fruition states. "In its foundations" means in the foundations of that higher wisdom, the insight states. 771. "Producing loss" means producing non-growth. "In that very place" means in that very moment. The explanation of the Tika (Triad) section is finished. 4. Explanation of the Catukka (Tetrad) section 793. "Anxiety" is fear, and mental terror. For the phrase "does not tremble," it means "does not long, does not fear." 796. The word "dhamma" in "Noble Truths" is like in "seen dhamma" and so on. The Noble Path and its fruition are dhamma, for one who practices as instructed, it upholds them, preventing them from falling into states of woe. "Therein, wisdom" means the wisdom that is the support in that Noble Path and fruition. Therefore it says "accompanied by that." "Naya" is leading or making known what is unknown as if it were known; it is inference. Its "leading" is its functioning. To avert the doubt that this is a separate production of knowledge, it says "not another... (etc.)... distinction." For it is by one's own attainment that the inference of the nature of the paths, etc., attained by others in the three times, is "nayanayana" (leading/inference). Indeed, it is with reference to its inferential aspect that it is said to be "a special functioning of knowledge itself." And the reason for "nayanayana" is its direct functioning in the truths. By "Tathā" (thus), it brings together the meaning that just as it is proper to say "by this dhamma" even for something other than path-knowledge, so too, the meaning "by this dhamma, by this knowledge" is appropriate here in another way. "By that" means because it is known by knowledge, and because of "nayanayana" through its associations. "By being the object of knowledge" means by being the object of penetrative knowledge. By the known, penetrated four-truth dhamma, or by the path and fruition dhamma, known and established by association with knowledge. "In every way, all" means all in every aspect, meaning without remainder. Indeed, all conditioned things of the three planes, belonging to the three times, are thoroughly comprehended. Because it leads, it is a leading grasp. Or the word 'kāraṇa' (cause) is used in the sense of 'appropriate meaning', as in "he speaks the cause" and so on. And because inferential knowledge operates after encompassing, it is said that the understanding of the object is special, as in "knowledge of phenomena... (etc.)... absence." By the mere general knowledge of illuminating the object, even without grasping it by direct comprehension, but by the mere general understanding called the clarification of the object. "Knowledge" among those agreed upon, meaning among those to whom the term "knowledge" is applied. By way of convention, meaning it does not operate directly on the object like knowledge of phenomena, etc., but operates through the medium of concepts. "The remainder" refers only to conventional knowledge. "Distinct from the other three kinds of knowledge" means devoid of the three kinds of knowledge such as knowledge of phenomena. 797. "Phenomena of the sense-existence" means phenomena designated as sense-existence. 798. "That" is the wisdom of the first jhāna. "For one whose development is free from passion" means for one who is said to "become free from passion." "That" is the sixth supernormal power. For path-knowledge, by its function, also penetrates the truth of the path. "The other" refers to the wisdom of the lower paths. "Because it is its support" means because it is the support for that sixth supernormal power, or for that penetration, it is called penetration. "As appropriate" means as appropriate for those who have seen the defilements, etc.