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according to the previous attention, as "a pot" or "a bowl," and afterwards the other, interrupted by the eye-consciousness process. But to assume non-distinction in the understanding of a pot and a bowl, etc., due to not knowing the specific difference, such an objection here should be seen as no objection. By "momentary brevity" means the short duration of the continuum. For, in terms of continuum, individual material and immaterial phenomena, in the conjunction of opposing and non-opposing conditions, are short-lived or long-lived, due to their rapid or slow cessation. But in terms of their intrinsic nature and characteristics, they are of a single definition. And just as with the visible object, so too with the others. Sounds, etc., are also obtained by the brevity of their basis, etc. By "extreme proximity, etc." the word "etc." includes non-attention, being obscured by something, and so on. "Visaya" (object) is that which specifically binds or ties the faculty-phenomenon, or, expecting non-otherness, it is called "visaya" (object), as it says, "visaya by non-otherness." For eye-consciousness, etc., do not operate on an object other than visible form, etc. "Gocara" (pasture/range) is where cows graze. Like a pasture, it is "gocara." Expecting much activity, it is called "gocara," as it says, "gocara by activity therein." For visible forms, etc., are largely apprehended by eye-consciousness, etc., not so much by mental consciousness. "Of these" refers to visible forms, etc., apprehended by mental consciousness. "Why is it said, 'due to the impossibility of the statement'?" Is it not true that the statement, "it experiences the range of these," is appropriate, referring to the mental-consciousness element operating in the five doors? No, because there is no rule. For there is no reason for the rule that only the mind brought forth through the five doors is here called "mind." Or, keeping this very objection in mind, by means of which the attainment of the divine eye, knowledge, etc., was made. From the words "thus described" and so on, the knowledge of past existences, past and future, and so on, are also possible here. Otherwise, it is "form, sound," and so on. Food... and so on... by means of energy, etc., this is an indication of the cause for the fitness of the physical body, which is called "kammaññatā" (suitability for action). For when food is properly digested, and when suitable seasonal food is properly consumed, and when physical and mental energy, which is called "sammāpayoga" (right application), is aroused, the body becomes capable of action due to its lightness and other qualities, and is conducive to all activities. Or, food... and so on... by means of energy, etc., this is a statement of the cause for the body's affliction as well as its fitness. For from improper food, indigestion, etc., afflicting winds, etc., arise in the body. The word "anuvattantassa" (for one who follows) should be understood in the sense of cause, as in "victory breeds enmity" (Dhp. 201) and so on. For here, "anuvattana" (following) is intended to mean "being awake." Or, "anuvattantassa" (for one who follows) is a demonstration of the possibility of physical pleasures, etc., which arise from the fitness of the body, which are naturally perceived, etc., and which are conducive to the attainment of objects. For if one does not follow the fitness of the body, etc., due to the absence of the aforementioned conducive factors and application, the aforementioned attainment of objects would not occur. Placing the mind on the experienced objects of form, etc., is "āvajjana" (attention), "cittapaṇidahana" (mental aspiration). Similar, dissimilar, and related to the experienced form, etc., is "sadisāsadisasambandha" (similar and dissimilar connection), and the seeing, etc., of that is "sadisāsadisasambandhadassanādi" (seeing of similar and dissimilar connection, etc.), and "cittapaṇidahana" (mental aspiration) and "sadisāsadisa...pe... dassanādi" (seeing of similar and dissimilar, etc.) and "citta...pe... dassanādayo" (mind, etc., seeing, etc.) these are the causes, thus it should be connected. "Dhātukkhobhādī" (disturbance of elements, etc.) by the word "ādi" (etc.), it includes the bringing in of deities, etc. "Taṃsadisatā" (similarity to that) is similarity to what is seen and heard. "Taṃsampayuttatā" (connectedness with that) is being bound to what is seen and heard. "Kenaci vutte" (said by someone) by this, it states that it is born of faith and tradition. "Ākāravicāraṇaṃ" (investigation of aspects) is the investigation of the aspects of the manifestation of those various meanings. "Katthaci atthe" (in some meaning). "Niyamitassa" (for one who is determined) "I must produce only wholesome things," thus determined. ... The absence of clarity and affection arises from an abundance of defilements. Thus, it is said that rough individuals are abundant in defilements. From the state of being a base, means from the state of being a cause. By "in the case of an existing object," the over-hastiness of some is refuted, who say: "even without the relinquishing of a gift-worthy object, merely by the arising of thought, merit of giving is accumulated." The proclamation of listening to the Dhamma is the proclamation of listening to the Dhamma. Regarding that, it is the causing of sound-objects such as establishing, making, and drums, to proceed with sound, thinking: "I will give a gift of sound." Thinking is generating thought in various ways. "In other places" means in the suttas. "In still other places" means in the Abhidhamma sections. The explanation of the word "not included," such as "the taste of enjoyment" and other such explanations, is written in many books. But it should be brought forth and stated in its proper place. In that regard, it should be understood that the conceptual designations of characteristics, due to not existing in the ultimate sense, and the six internal bases, due to being other bases, are not included by the Dhamma base. "Why is it said that a single-door kamma arises at another door?" Is it not that, just as a mind with a single object (like forms) does not have another object, because a specific type of mind is intended, so too, if a specific type of kamma is intended, a single-door kamma (e.g., through the body door) does not arise at another door, because it is completed right there? Or if kamma in general is intended, then this example of a single object (like forms) would not be appropriate, would it? No, because it is cited by way of illustrating a dissimilar state. Otherwise, this mind, being mind-consciousness, operating in all six fields, would be called "unrestricted in object" by way of a similar example of an object, just as the door is also unrestricted like the object. But since, even though kamma may operate through other doors, it mostly occurs through its own door, and due to its frequent occurrence, it will establish the distinction of door-kammas from one another. Therefore, taking kamma in its general sense, such as life-taking, as a single entity, and since it can occur through the speech door and other doors, it is said that kamma is unrestricted. "A single-door action in the body-door and so on does not arise in another door." But regarding forms and so on, a mind with a single object is delimited by that very object, and so a specific one is taken. It is said that "it is bound to the object," meaning a specific kind of mind is taken, not mind in general. "But is it not said 'whether a form-object... or a dhamma-object... or whatever else' meaning the object is also stated as undetermined?" This is true. But there, the mind that has a single object among forms and so on, does not occur without it. However, an action classified as a body-door action and so on does not fail to occur in the speech-door and so on. To illustrate this distinction, the Pāli text takes the object, but not the door. This meaning is shown by "it is bound to the object" and so on. Even arising in the speech-door, it is a killing and so on, this is the meaning. Wholesome Kāmāvacara Explanation of Body-Action Door By "action-doors and so on," it shows the nature of what is to be explained and the method of explanation. "According to the nature of fixed forms" means according to the fixed forms specified in the Dhammasaṅgaṇī. Otherwise, the heart-base in the body originating from kamma would also have to be taken. "The appropriated body belonging to a single continuum is taken here." Therefore, when it is said "the eye-base and so on," it cannot be said that one entity and the heart-base are taken, because the arrangement "the eye-bases and so on last until the end of life" has been explained. Since the taking of intimation is desired immediately after the taking of the appearance of movement, one might sometimes suspect that the element of motion, which is the mode of movement, is accompanied by the modification of intimation. To prevent this, it says, "originating from the first javana." "To move by being the cause of arising in another place" — by this, it shows that arising in another place is movement, and the agent-state is metaphorically attributed to its cause. Otherwise, the momentary nature and non-agency of dhammas would not be possible. "Having the modification of facing it" — "facing it" means facing that direction; "the state of facing it" is tadabhimukhabhāva; that itself is the modification. The element of motion possessing that is tadabhi It has a change in facial expression. Now, showing that this change in expression is an intimation, it says: “accompanied by intention,” and so on. By “And having done so,” and so on, it shows the merit gained from this explanation of meaning. Therein, “of advertence” means of mind-door advertence. By “Because thirty-two,” and so on, it shows that its ability to produce intimation cannot be denied.