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and its arising from the strength of preparatory development, falls upon the object with speed, it is included among the impulsions. [93] In the Vibhāvanī, however, It is said, "Even a momentary supramundane path, etc., is called the impulsion function due to its possessing that nature," with the intention that the impulsion function is not accomplished because the path, higher knowledge, and impulsions arise only once. And it illustrates that meaning with the simile of omniscience. That is not suitable. Now, to gather and show the consciousnesses with similar functions, it begins with "Among these." The connection is: "Rebirth, etc., are consciousness-arisings." [94] In the Vibhāvanī, however, It also connects it as: "by the difference in the name-function." That is not good. Because there is no need to speak separately of the difference in names. The consciousnesses that are one-function, two-function, three-function, four-function, and five-function are specified respectively as sixty-eight, and also two, nine, eight, and two. This is the connection. 133. The collection of consciousnesses and mental factors by the difference of the doors such as the eye, etc., is the collection of doors. [95] In the Vibhāvanī, however, It is said, "The collection of doors is the collection by way of the distinction of doors and the consciousnesses arising at the doors." That is not good. That through which two people go or pass is a door. It is the name for the opening through which people inside the city and people outside the city exit and enter. Some also say that it is a door because two people go or pass there. Moreover, there are two kinds of doors: the space-door and the window-door. Among these, the space-door is the aforementioned opening. The window-door is a light-passage made of a mirror-plate. That is used in the houses of the meritorious. And just as in those, so too in the bodies of beings, there are only two. For it is said, "The great forest with nine doors," referring to the opening-door. Nine, ninety, one hundred. even thousands of anthills are just doors with holes. But here, a door like a mirror-plate, a circular door, is intended. For it is also called a door because it is like a door, being the path of exit and entry for the apprehending phenomena and the apprehended phenomena. That door is twofold: the door of the material sphere and the door of the immaterial sphere. To show that the door of the material sphere is fivefold, due to the specific nature of its sphere, achieved by specific kamma and specific great elements, it begins with "the eye-door." There, "the eye itself is the eye-door" means that eye in which visual objects like the moon's disk become manifest. And in which apperception and so on, apprehend those manifest objects. Therefore, that very eye is called the eye-door, because it is the path of entry for the coming together of these two, the object and the apprehending subject. Alternatively, that eye-sphere through which external visual objects like the moon's disk come to be objects for internal apperception and so on. And through which internal apperception and so on come to be apprehending subjects for those external visual objects. That very eye, for the reason stated, is called the eye-door. Similarly in the remaining cases. [96] But in the Commentaries, it is said: "They are doors because they are like doors, being the path of manifestation for immaterial phenomena like apperception and so on." That is not good. Because they are also the path of manifestation for objects like visual forms and so on. For it will be said: "There are six kinds of object-manifestation." And here, the manifestations of objects, visual forms and so on, which are called "object-manifestations," are the impingement and movement of objects at the doors. There, "the eye itself is the eye-door" negates the meaning that the eye-door is the door of the eye. Similarly, "the ear and so on are the ear-doors and so on" indicates the meaning that the ear itself is the ear-door. Similarly, the mind itself is the mind-door. It does not imply the meaning that the mind-door is the door of minds. But since that mind is manifold, to show the mind intended here, it is said: "The mind-door, however, is called the life-continuum (bhavaṅga)." [97] But in the Vibhāvanī, "Of minds like apperception and so on, the d It is said that 'vāra' means mind-door. That is not good. The reason has already been stated. There, all eighty-nine kinds of consciousness are indeed called mind-door. But here, it is said that the door of rebirth is intended, and so it is called 'bhavaṅga'. From rebirth onwards, flowing like a river until the end of life, the nineteen kinds of bhavaṅga consciousness are here called the mind-door, that is the meaning. [98] But in the explanation, Just as the door of a village is right next to the village. So, the door, as the opening for the flow of minds like advertence, would be the bhavaṅga immediately after advertence. With the intention that it is not the bhavaṅgas before that, what is said, 'bhavaṅga means the bhavaṅga immediately after advertence'. That should not be taken. For if it were so, in those eye-sensitivities and so on, where forms and so on do not immediately arise. Even those would not be the openings for the flow of process-consciousnesses like advertence, and thus would not be doors. But it is not possible to say so. Because their nature as doors is stated in the Pāli itself. And here it will be said that the seven kinds of door-form, consisting of sensitivities and intimations, are indeed doors. [99] And what is there The bhavaṅga with advertence, is called the mind-door – The supporting statement brought forth; That too is not appropriate here. For it shows advertence as also belonging to the mind-door side. But where it is said, 'Dependent on the eye and forms, eye-consciousness arises'. And ear. Etc. 'And dependent on the mind and mental objects, mind-consciousness arises'. There alone is it appropriate. For there, among the four conditions for the arising of eye-consciousness, the eye and forms are stated in their own nature, and the other two conditions, advertence and the associated aggregates, are taken by the word 'ca' (and), and similarly for ear-consciousness and so on. But in the case of mind-consciousness, in 'manaṃ ca' (and mind), taking bhavaṅga consciousness together with advertence, the associated aggregates are taken by the word 'ca'. Thus, there are four conditions. It is said. In this, in the Dhatuvibhanga Commentary, where "paṭicca" appears, advertence should not be made separate. It should be made dependent on the life-continuum itself. Therefore, here "mind" is the life-continuum together with advertence. "Mind-consciousness" is impulsion mind-consciousness. And here, by "where 'paṭicca' appears," it is established that elsewhere, advertence should not be made as belonging to a door. And because "paṭicca" appears, even the life-continuum, after advertence, only two moments of life-continuum should be taken in this Pāli text. This is because only proximate conditions are intended there. Here, however, because all states of becoming are included as being worthy of being a door, all life-continuum is intended. For there is no such thing as a life-continuum which would not be worthy of being a mind-door – this conclusion should be reached here. "Therein" is the locative of determination; the connection is "among those six doors, the eye-door." "As is fitting" means in accordance with the object, plane, person, attention, etc. "In every way" means by all kinds, reckoned as forty-six distinct types, by way of taking what was not taken, the connection is "fifty-four." Or "in every way" means by all kinds, endowed with many functional differences, by way of advertence and subsequent apprehension of the object, the connection is "only sense-sphere." Those functions, such as advertence, which arise dependent on the modification of the door, are called "door-related" in the sense that they are engaged in the door. However, the functions of rebirth-linking, life-continuum, and death arise solely by the power of kamma, without modification of the door. Therefore, it is said that those functions are not called "door-related" in the Ekūna.La. "Door-free." And here, "modification of the door" should be understood as the stirring of the life-continuum due to the falling and coming of objects to oneself, and the special connection of the power to produce consciousness in the eye, etc., to oneself. [100] But in the Vibhavaniya, "Because it does not occur in the eye-door and other doors, but occurs from the life-continuum, which is called the mind-door, by way of apprehending an internal object..." "door-freed" is said, that does not agree with the commentary. For it is said by way of rebirth-linking, life-continuum, and death. By this, indeed, the division of consciousnesses into door-related and door-freed, by way of their functions, was shown by the Elder. Therefore, below too, the state of consciousnesses as eye-door-related, etc., was stated by way of their functions, such as five-door-adverting, etc., and registering. If it is said, "Is not this very meaning stated by 'not occurring in the eye-door, etc.'?" No. Because there would be no purpose for an explanatory statement that lacks the intended meaning and prevents misapplication. The meaning is that they are six-door-related by way of the functions of investigating and registering, and door-freed by way of the functions of rebirth-linking, etc. Five-door-related and six-door-related are five-and-six-door-related. Sometimes they are only six-door-related, sometimes they are door-freed, thus six-door-freed. The word 'door' here is used in the sense of a sphere of activity. [101] But in the Vibhāvanī, "Six-door-related and six-door-freed" is also said. That is not good. Because it is not heard that way