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the ear-element, sound-element and so on. But for the five... The apprehending mind-element for these is a condition by five conditions: contiguity, immediate contiguity, absence, disappearance, and decisive support. And those five (conditions apply) to the receiving mind-element. Similarly, the receiving mind-element (is a condition) for the investigating mind-consciousness element. And that (investigating mind-consciousness element) (is a condition) for the determining mind-consciousness element. And the determining mind-consciousness element (is a condition) for the impulsion mind-consciousness element. But the impulsion mind-consciousness element is a condition for the subsequent impulsion mind-consciousness element by those same five (conditions) and also by the repetition condition, thus by six conditions. This is the method in the five doors. But in the mind-door, the life-continuum mind-consciousness element (is a condition) for the apprehending mind-consciousness element. And the apprehending mind-consciousness element is a condition for the impulsion mind-consciousness element by the former five conditions. But the dhamma-element (mental objects) is a condition for all seven consciousness-elements in many ways, by co-nascence, mutuality, support, association, presence, non-disappearance, and so on. And the eye-element and so on, and some dhamma-elements, are conditions for some mind-consciousness elements also by object condition and so on. And for the eye-consciousness element and so on, not only the eye and visible form and so on are conditions, but also light and so on. Therefore, the former teachers said: "Dependent on eye, visible form, light, and attention, eye-consciousness arises. Dependent on ear, sound, space, and attention, ear-consciousness arises. Dependent on nose, smell, air, and attention, nose-consciousness arises. Dependent on tongue, taste, water, and attention, tongue-consciousness arises. Dependent on body, touch, earth, and attention, body-consciousness arises. Dependent on life-continuum, mind-objects, and attention, mind-consciousness arises." This is the summary here. But in detail, the classification of conditions will be revealed in the exposition of dependent origination. Thus, the determination here should be understood also from the perspective of conditions. 524. "To be seen" means the determination here is to be known as "to be seen." For all conditioned elements, being devoid of beginning and end, are impermanent, not beautiful, not pleasant... It should be seen as empty of self-existence, and as dependent on conditions for its occurrence. Specifically, the eye-element should be seen like a drumhead, the visible-form element like a drumstick, the eye-consciousness element like the sound. Similarly, the eye-element like a mirror surface, the visible-form element like a face, the eye-consciousness element like the reflection of the face. Or, the eye-element like sugarcane and sesame seeds, the visible-form element like the wheel and shaft of a mill, the eye-consciousness element like sugarcane juice and sesame oil. Similarly, the eye-element like the lower fire-stick, the visible-form element like the upper fire-stick, the eye-consciousness element like the fire. This method applies to the ear-element and so on. The mind-element, however, should be seen as preceding and following the eye-consciousness element and so on, as is possible. In the element of phenomena, the feeling aggregate should be seen like a dart, like a stake. The perception and formations aggregates are like those afflicted by the dart and stake of feeling, or for ordinary people, perception is like an empty fist, because it generates suffering from craving. Like a forest deer, because it grasps unreal signs. Formations are like men throwing into a pit of embers, because they throw into rebirth. Birth is like thieves followed by royal officers, because it is followed by suffering. Like seeds of a poisonous tree, because they are the cause of the entire stream of aggregates bringing all misfortune. Form should be seen like a razor-wheel, because of its various signs of affliction. The unconditioned element, however, should be seen as deathless, as peaceful, as secure. Why? Because it is the opposite of all that brings misfortune. The mind-consciousness element is like a forest monkey, because of its lack of stability regarding objects; like an untamed horse, because it is difficult to subdue; like a stick thrown into the air, because it falls wherever it may; like an actor on a stage, because it is associated with various kinds of defilements such as greed and hatred. Thus, in the Visuddhimagga, composed for the joy of good people, In the section on the development of wisdom, The chapter called "Description of Sense Bases and Elements" Is the fifteenth chapter. 16. Description of Faculties and Truths Detailed Account of Faculties 525. Following the elements, the faculties are enumerated. These are the twenty-two faculties: eye- The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty, the female faculty, the male faculty, the life faculty, the pleasure faculty, the pain faculty, the joy faculty, the sorrow faculty, the equanimity faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of knowing the unknown, the faculty of final knowledge, the faculty of one who knows. Therein – By meaning, by characteristics and so on, By order, should be known; By distinctions and non-distinctions, likewise by functions, And by stages, should be discerned. Therein, for the eye and so on, the meaning is explained in the way of "it sees, therefore it is the eye". But among the last three, the first, the faculty of knowing the unknown, is so called because it arises in one who is thus practicing, "I shall know the unknown deathless state or the Four Noble Truths," and because it has the meaning of a faculty. The second, the faculty of final knowledge, is so called because it arises from knowing and has the meaning of a faculty. The third, the faculty of one who knows, is so called because it arises in one who has known, in an Arahant whose task of knowledge concerning the Four Noble Truths is completed, and because it has the meaning of a faculty. What then is the meaning of "faculty" for these? The meaning of "faculty" is that it is a sign of Indra. The meaning of "faculty" is that it is taught by Indra. The meaning of "faculty" is that it is seen by Indra. The meaning of "faculty" is that it is commanded by Indra. The meaning of "faculty" is that it is enjoyed by Indra. All of these are applicable here as appropriate. For the Blessed One, the Perfectly Self-Enlightened One, is Indra by virtue of supreme lordship. And wholesome and unwholesome kamma, because there is no lordship over kamma. Therefore, here, the faculties generated by kamma signify wholesome and unwholesome kamma. And because they are commanded by it, they are faculties in the sense of being a sign of Indra and being commanded by Indra. Moreover, all of these were declared and fully understood by the Blessed One as they truly are, hence they are faculties in the sense of being taught by Indra and seen by Indra. And for this reason, some were cultivated by the Lord of Sages, the Blessed One, through the practice of their objects, and some through the practice of development, hence they are also faculties in the sense of being enjoyed by Indra. Furthermore, these are also faculties in the sense of lordship, by way of dominance faculties. For the arising of eye-consciousness and so on, the eye and so on are established as dominant, because when it is sharp, it is sharp, and when it is dull, it is dull. This, then, is the determination of their meaning here. By characteristics and so on: the meaning is that one should understand the determination of the eye and so on by their characteristics, functions, manifestations, and proximate causes. And their characteristics and so on are just as stated in the section on aggregates. For the four, such as the faculty of wisdom, are in meaning just non-delusion. The rest are presented there in their own nature. 526. By sequence: this is also the sequence of teaching. There, having fully understood the internal phenomena, the attainment of the noble stage occurs, thus the faculties of the eye and so on, which are included in one's own being, are taught first. And that own being, based on which phenomenon it is counted as a woman or a man, this is for illustration, therefore the faculty of femininity and the faculty of masculinity. To make known that both kinds of existence are bound to the faculty of life, therefore the faculty of life. As long as it continues, so long do these feelings not cease. To make known that whatever is felt, all of it is suffering, therefore the faculties of pleasure and so on. And for the cessation of that, these phenomena should be developed, to show the practice, therefore the faculties of faith and so on. By this practice, that phenomenon first appears in oneself, to show the unfailing nature of the practice, therefore the faculty of "I shall know the unknown." Because it is the fruit of that, and because it should be developed immediately after, therefore the faculty of final knowledge. After that, by development, this attainment is reached, and when this is attained, there is nothing further to be done, to make this known, at the end, the faculty of one who has known, which is the ultimate assurance, is taught; this is the sequence here. By distinction and non-distinction: here, only the faculty of life has distinction. For it is twofold: the faculty of life in form and the faculty of life in the formless. The rest have no distinction; thus, one should understand the determination here by distinction and non-distinction. 527.