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Having come back to that very place, it lies down comfortably; It does just the same, in the second and other directions. The five sense-doors and should be seen, like a thread in five directions; But the mind should be seen, like a monkey in the middle. 481. Like the thread being struck by creatures, so is the striking of the sense-faculties by the object. 482. Like the movement of a spider lying in the middle of its web; So is the striking of the sense-faculty, grasping the object. 483. The mind-element of functional consciousness is considered the turning of the life-continuum; Its course of street-consciousness is like the following of the thread. 484. Like a drink of juice piercing the head of the mind; The impulsion (javana) should be seen as occurring in the objects. 485. Like returning and lying down in the middle of the thread-net; So is the mind revolving, dependent on the base. 486. This simile, however, explains the meaning, but; When the sense-faculty is first struck by the object. 487. From the sense-faculty and the base, the mind dependent on the base; Is shown to arise first. 488. Each object comes to the two doors in every way; This meaning is also shown. 489. Form, having struck the eye-faculty at that moment; Undoubtedly comes to the mind-door in the same way. 490. Just as a bird, alighting on the top of a tree, strikes a branch; Its shadow falls on the ground. 491. The striking of the branch and the falling of the shadow; All occur at one and the same moment, without precedence or subsequence. 492. Even so, the striking of form and the sense-faculty; And the movement of the life-continuum, as a condition in reality. 493. And likewise, the coming to the mind-door; Occurs at one and the same moment, without precedence or subsequence. 494. Then, having cut off the life-continuum, in the eye-door, in due order; When advertence arises, in seeing, in receiving. 495. When investigation arises, and then in determining; Wholesome impulsion-consciousness, or unwholesome impulsion-consciousness. 496. The same method should be understood by the wise in the ear-door and so on. It should be known specifically, in the impingement of sounds and so on. 497. The similes of the doorkeeper and so on, for explaining this meaning, should be extracted and shown here, by the wise. 498. By the intactness of the eye, and by form coming into range, and by dependence on light, by the cause of attention. 499. By these four conditions, when combined, eye-consciousness arises, together with its associates. 500. By the intactness of the ear, and by sound coming into range, and by dependence on space, by the cause of attention. 501. By these four conditions, when combined, ear-consciousness arises, together with its associates. 502. By the intactness of the nose, and by smell coming into range, and by dependence on air, by the cause of attention. 503. By these four conditions, when combined, nose-consciousness arises, together with its associates. 504. By the intactness of the tongue, and by taste coming into range, and by dependence on water, by the cause of attention. 505. By these four conditions, when combined, tongue-consciousness arises, together with its associates. 506. By the intactness of the body, by touch coming into contact, and by dependence on earth, by the cause of attention. 507. By these four conditions, when combined, body-consciousness arises, together with its associates. 508. By the intactness of the mind, and by mental objects coming into range, and by dependence on the base, by the cause of attention. 509. By these four conditions, when combined, mind-consciousness thus arises, together with its associates. 510. Mind should be known, by the discerning one, as life-continuum consciousness. Advertence functional consciousness, is designated as attention. 511. "By dependence on the base," this does not apply everywhere. But it is spoken, in reference to the five-constituent existence. 512. Rebirth-linking consciousnesses and so on, all are nineteen: ten in the sense-sphere, five in the form-sphere, four in the formless-sphere. 513. Kamma, and kamma-sign, likewise destiny-sign. This indeed is threefold, their object. the meaning is declared. 514. For the junctions of the sense-sphere, the object is considered limited; It is present or past, there is no future. 515. Eight great resultant thoughts, and three investigating thoughts; Eleven kinds of consciousness, are called 'tadārammaṇa'. 516. Among the eleven kinds of consciousness, called 'tadārammaṇa'; Ten are resultant of merit, one is born of demerit. 517. Great resultant thoughts do not arise, in the two realms of form and formless; In the sense-sphere, and in the form realm, the three investigating thoughts arise. 518. The 'tadārammaṇa' thoughts, which were spoken of by the Teacher; Not even one of these thoughts, (arises) in the two realms of form and formless. 519. Having not become 'tadārammaṇa', it never occurs; Why does it not exist there? Because of the absence of the seed. 520. The seed of rebirth is not here, which is called 'sense-sphere'; That which would generate it, in the objects of form and so on. 521. If it is said that eye-consciousness and so on, would fall into non-existence; (No), the arising of consciousness, is due to the power of the senses' activity. 522. How is it that absolutely, this 'tadārammaṇa' mind; Does not occur at all, in the two realms of form and formless? 523. And this does not follow, in non-sense-sphere phenomena; Why? Because it is non-generative, and the generator is dissimilar. 524. The generator, or that which is similar to it, which is called 'sense-sphere'; Meritorious or unmeritorious and so on, follows the impulsion. 525. Even sense-sphere phenomena, which have exalted objects; Having occurred, they operate, but this does not follow them. 526. And because its object is limited, and absolutely; And because it is thus unaccustomed, it never follows. 527. What is said by this logical argument, in the commentaries? All eleven 'tadārammaṇa' thoughts, altogether. 528. Referring to name and lineage, even when the impulsion has occurred; 'Tadārammaṇa' does not grasp, in the form or formless realms. 529. When referring to a concept, even when the impulsion has occurred; And similarly in insight, and in the object of characteristics. 530. 'Tadārammaṇa' are not found, even in those fixed in wrongness; Nor in supramundane phenomena. Thus, in the exalted states, concerning the impulsion, too; The analytical knowledges, concerning life, as well. Even in the mind-door, immediately after all impulsion thoughts; Registering thoughts, arise in due succession. There is no impact of an object, in the mind-door, indeed; How then does the mind, arise from the life-continuum? Even in the mind-door, objects, simply come into range; Therefore, without impact, the arising of thoughts occurs. Of the twelve unwholesome thoughts, seventy-seven are the results; Eighty-four become, evil results in the course of existence. Of the eleven kinds, excluding the restless mind; Eleven kinds indeed, become rebirth-linking consciousnesses. In all functional thoughts, that which is not impulsion; That, indeed, being merely an action, is considered like a wind-flower. But having attained the state of impulsion, from the accomplishment of its function; Like the flower of a rootless tree, it would be fruitless. But depending on this, 'the result comes' is the condition; That phenomenon, for which phenomenon, for its existence or arising. Indeed, that is its helper, it is called a condition; Origin, arising, cause, reason, condition are known. But that phenomenon, like greed, which is helpful as a root; That phenomenon, indeed, is a root-cause, to be understood by the discerning. Greed, aversion, and delusion, and non-greed and the other two; Six root-causes indeed there are, by nature, they are nine-fold. Of phenomena, wholesome and so on, that which establishes their wholesomeness and so on; 'It is the root-cause' — thus say, some teachers, however. If it is so, then for root-causes, in the material forms arisen from them; The conditionality of root-cause, never occurs at all. Indeed, they do not, for material forms, establish wholesomeness and so on; Nor are they, for those material forms, conditions. Therefore, indeed, for wholesome and so on, 'that which establishes their wholesomeness and so on'; 'It is the root-cause' — should not be taken, by the wise, by those who know the doctrine. By establishing, the state of being well-established. a helper. The root, and also the cause, should be understood by the discerning. 548. Wholesome and unwholesome causes, and also functional causes, in every way; for the phenomena associated with them, and for the forms arisen from them. 549. They become a cause by way of root, in the five-constituent realm; and for those associated with them, in the four-constituent realm. 550. Even resultant causes in the sense realm, in the sense-sphere realm; for those associated with themselves, at the moment of rebirth-linking. 551. For the forms produced by kamma, and likewise in the course of existence; and for the forms produced by mind, they become a cause by way of root. 552. And resultant causes in the form realm, in the form-sphere realm; for the kinds mentioned in that way, they are causes by way of root. 553. The roots in the five-constituent realm, those that are resultant and supramundane; and for the forms produced by mind, and for those associated with them. 554. These are causes by way of root, in the four-constituent realm; they are for those associated, and the others in every realm. 555. The meaning of root, and the roots, and the arising of the root-condition; should be understood in this very way, by one whose happiness has arisen from a cause. 556.