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because it is included in the immaterial aggregate, he says "or indeed contact itself" and so on. Not only in mental-door contact, but also in five-door contact, the meaning described as "designations that proceed with reference to words in the state of being knowable" and so on, is possible. "Thus" means therefore. "By that method" means by the method born of mind-contact. "Born from that also" means also born of five-door contact. "Because other kinds are not possible" means because the method born of impingement-contact is not possible. Exclusive impingement born of contact. Another kind is born of verbal contact. If, in this way, the perceptions arisen from the five sense contacts are called, by way of inference and directly, “born of verbal contact,” then the four immaterial aggregates should also be spoken of in this way. If so, why is only perception called “born of verbal contact”? He says, “of the three aggregates,” and so on. There, “of the three aggregates” means of the aggregates of feeling, formations, and consciousness. “By way of meaning” means by way of the meaning stated, “that which proceeds by means of speech is verbal,” and so on, by way of its etymological meaning. “A name not even attained by itself” means a name not even attained by itself, such as “born of verbal contact.” “Expression of phenomena” means natural utterance. Having said that the term “born of verbal contact,” though common to the four immaterial aggregates previously, is used by convention only for perception, he now says “or else,” and so on, to show that it is now established in perception as common to the other immaterial aggregates. In “looking with attachment,” and so on, it should be understood that the word “and so on” includes listening with attachment, just as it includes looking with anger, and so on, because attachment, and so on, can be known from paying attention to sounds, and so on. To show the clarity of perception born of eye-contact by way of example, he says, “looking is the coming together of eye-consciousness and its object,” and so on. If looking is not clear, the knowing of attachment, and so on, does not occur, but if it is clear, it does occur. He says, “only based on sensitivity.” “Thinking of something else” means thinking of some other meaning than what was previously spoken by him or expressed by his body. Therefore, he says, “known.” The explanation of the Aggregate of Perception is finished. 4. Explanation of the Aggregate of Formations 20. “At the lowest limit,” here, this refers to the first mention of “at the lowest limit.” Its meaning should be taken in the locative sense. Therefore, he says, “there, the principal is shown.” He means that the principal is shown at the lowest limit. He takes that and challenges, saying, "If so..." The other, showing that the rule here should be taken as, "Only the principal is shown at the lower end," refutes him with "by being at the upper end," and so on. It is the showing of the principal itself. For when the principal is shown, the non-principal is also shown in essence. Therefore, it is said in the commentary, "The formations associated with it, when that is taken, are also taken." What is obtained at the lower end is also obtained at the upper end, so he says, "For the lower end is all-pervading." In the second, to show its instrumental designation, he says, "The connection is 'have come'." For the action of coming is stated there as the instrument of the lower end. And to show that just as with the action of coming, so too with the action of speaking, the lower end can be an instrument, he says, "or in the former," and so on. "In the forty-nine kinds" is said referring to the upper end of the formations of the mundane thought-moments mentioned in the Pāli. If taken with the miscellaneous phenomena at the upper end, it should be said "fifty-three," but in terms of supramundane thought-moments, "fifty-seven." The explanation of the designation of the aggregate of formations is finished. Explanation of Miscellaneous Matters He shows the meaning of the word 'samuggama' in its true sense and by way of analogy: "in origination, in initial arising." By distinction, however, it is 'uggama' (arising) in conjunction. There, in the inquiry of with what conjunction, from where, and how it arises, he says, "in the conjunction of various conditions," and so on. "There itself" means in the five-constituent existence itself. For there, the five aggregates arise fully. "Of those attained in the manner attained," means those of rebirth-linking. Here, the arising of the spontaneously born should also be understood as including the arising of the moisture-born, because the five aggregates that are capable of arising then, arise. There, the moisture-born arise and grow, while the others do not grow; this is the difference between them. Some sheep, it is said, with hair of the finest kind, are found in the Himalayas. Referring to their hair, it is called "hair of fine sheep" because of its extreme softness. Some say, however, that the hair of a sheep born of those special sheep, unmixed with ordinary goats or sheep, is "hair of fine kind," and that too, is of that which is born at that very moment. Others say, it is that taken by splitting the womb. "Such a form" means the form of a drop of oil that has oozed out and stands at the tip of the hair of fine kind. "Color and appearance" means covered by form and covered by shape. "Roots of the continuity" means the roots of the continuity of form in that existence. "Because of being a collection of many faculties" means because of being a collection of many faculties, such as the eye, as appropriate. "Principal limb" means the excellent limb, the head. The meaning is that it does not refer to the completeness of each of those aggregates, but only to a part of each aggregate. "Of those in the sense-sphere" means of beings in the sense-sphere. "Of one with impaired faculties" means by reason of the impaired faculties such as the eye. There, in a bad destination, the loss of the head of continuity should be understood as due to the eye-decad for the blind, the ear-decad for the deaf, and both for the blind and deaf. For the eunuch, however, the loss of the faculty of sex is already stated. Similarly, for one blind, deaf, and without a nose, by reason of the eye, ear, and nose. But that contradicts the Dhammahadaya-Vibhaṅga Pāḷi. That will become clear later. For those in the form-sphere, however, there are four heads of continuity by reason of the eye, ear, base, and life. Thus, the loss of the heads of continuity should be understood by reason of the others. "Of these" means of the five aggregates. "By way of being a base" means by way of being a foundation for investigation. "The five aggregates arisen at rebirth and continuing" shows the five aggregates at the moment of rebirth and at the moment of continuity. "Locative designation" means this locative designation, "in the five aggregates." "Otherwise" means when determination is not intended. "In the sense of 'by way of' and 'characteristic of being'" is stated because other meanings such as 'object' are not possible here. "Both" means form and formless. "Continuity of form and formless" means form. the arising of the mind-and-matter continuum and the mind-continuum. "The base is weak at the moment of arising" this is not just at the moment of rebirth-linking, nor is it said only with reference to the base-matter, showing this, he says: "it is said with reference to the weakness of all matter at the moment of arising." "Then indeed," and so on, is the reason for the meaning stated. There, 'tanti' is matter. "Because it is thrown by kamma" this is not said only with reference to being kamma-born, but rather, showing that it refers to the unstableness of the kamma-born at its first arising, he says "even though there is," and so on. "After that" means after that rebirth-linking. "In a similar continuum" he says, just as it is established in a similar continuum, it is not so in a dissimilar continuum. "Being a factor" means being a cause. Therefore he says "being a helper." "Of those phenomena" means of those mind and mental factors that arise together with them at rebirth-linking. "Then" means at the moment of standing and the moment of dissolution, there is no production of matter. The mind is strong at the moment of arising due to obtaining proximate and other conditions, not at other times. Therefore he says: "and when there is production of matter, then it is at the moment of arising." "By which modes" means by modes such as nutriment and faculty conditions. "Conditions arise as possible" means contact and so on become conditions as appropriate in the manner of nutriment and so on. This has been said in the Paṭṭhāna: "At the moment of rebirth-linking, resultant unconditioned nutriments are conditions by way of nutriment condition for the associated aggregates and for kamma-born matter," and so on. Arising together with the death-consciousness, or arising with the death-consciousness as the cause. "As if arising from earlier ones" just as matter arising from those earlier ones that are close to the death-consciousness does not arise in another existence, similarly, even matter arising with the death-consciousness does not cease the root of the cycle, showing that the non-cessation of the root of the cycle is not a cause for the death-consciousness's production of matter. "Of the immaterial" means of the immaterial attainments. "By temperature" means by the temperature that arose at the standing moment of the rebirth-linking consciousness. When matter has not yet arisen, at the moment of dissolution of the rebirth-linking consciousness, when matter has arisen, immediately after rebirth-linking, the first bhavanga consciousness causes matter to arise. Regarding the moments of arising and ceasing,