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but also in the four-plane process-consciousness, such as adverting, etc., they come into appearance. "This mind is not the mind-door" should not be said, as stated in the discourse on doors. And this meaning should be explained by the passage: "The sound is an obstacle to the first jhāna." For one who has attained the first jhāna, sound, having struck the ear, comes into appearance at the mind-door, which is the jhāna-consciousness. Then the continuity of jhāna-consciousness is disturbed and ceases. One arises from jhāna. A fall into bhavanga occurs. That process-consciousness, with sound as its object, arises. But one who is attaining the second jhāna, etc., does not arise from a slight sound. However, one does arise from an excessive sound. For those are not called "immovable." Only the formless jhānas are called "immovable." Therefore, one who attains them does not arise even from an excessive sound. When those objects thus come into appearance, the process-consciousness with those objects It should not be said that they are always occurring. They occur when the continuity of the life-continuum or the continuity of javana is interrupted. They do not occur when it is uninterrupted. Even when they are occurring, the objects, having obtained specific conditions through their being very strong, etc., occur in each single object. It should be understood that they do not occur in five objects at one moment. And here, considering that the case ending changes according to the meaning, it should be construed that the five objects that have passed one mind-moment and reached the static phase occur in the five doors that have passed one mind-moment and reached the static phase, and that those that have passed many mind-moments have passed many mind-moments. [127] But in the Vibhāvanī it is said: “Those sense-faculties arise together with the life-continuum, which is the immediate condition for the vibration of the life-continuum.” If this is so, it follows that even the five objects that have passed many mind-moments come into the range of the five doors at the very moment that has passed one mind-moment. But at this point, they desire the contact of the base and the object that have arisen simultaneously in one moment. Whether they arise simultaneously or not, the strength of the state is the measure – this is our view. Everything should be considered and accepted. [128] But what is said in the Vibhāvanī: “Others say they arise together with adverting,” is not appropriate. For if this were so, the basis for the coming into range of the five objects would be one thing, and the basis for the support of the five consciousnesses would be another. Thus, it would lead to a contradictory meaning. Having thus shown the initial characteristic of the occurrence of objects in the five doors, now, showing the complete division of the occurrence of objects and the occurrence of process-consciousness, it begins with "Therefore." "There" means due to the condition of the eye's coming into range. It is said that the life-continuum also comes into range simultaneously with the eye's coming into range, as "the life-continuum vibrated twice." And here, the vibration should be understood as a change in the continuity of the life-continuum, as if it were striving to grasp a new object that is now coming into range, having released the object such as kamma that it had grasped. And here, for the eye's The coming into range is the cause for the arising of eye-consciousness. Not for the arising of advertence. But the coming into range of the life-continuum should be understood as also the cause for the arising of advertence. [129] But in the Vibhāvanī, it is said: "The coming into range in the mind-door too, without separately coming into range, is simply the impingement of sights and so on on the eye and so on, which is their being in a suitable place. And that itself is also the cause for the interruption of the life-continuum." Thus, it is said: "When the object impinges on the five sense-bases by being in a suitable place, the continuity of the life-continuum is interrupted by the force of the impingement on the sense-base." That should not be understood in that way. For it is not possible to say that merely being in a suitable place is impingement. But it should be understood that standing in a suitable place, and by way of the impingement of the sign, and by way of the impingement of the object, the clashing, the churning, the causing of disturbance in the sense-bases, like the falling of a thunderbolt, is called impingement and also coming into range. And this meaning has already been stated below. And here, this too is a certain natural law, and thus, the coming into range in the two doors in various places should be accepted as simultaneous. When a sight impinges on the eye-base, there would be a disturbance only of the fivefold consciousness dependent on it. How then could there be a disturbance of the life-continuum dependent on the heart-base? This should not be questioned. [130] But in the Vibhāvanī, it is said: Raising that very question and resolving it, it says: "Because of being bound together by way of continuity," and so on. There, it should not be said: "by way of continuity." But it should be said: "by way of arrangement." And all of this should not be accepted as essential. Why? Because such a successive disturbance is strongly rejected in the commentaries themselves. For it is said there that each object comes into range in the two doors. For a visible object, having impinged on the eye-base, comes into range in the mind-door at that very moment. That is to say, it becomes a condition for the disturbance of the life-continuum. The same method applies to sounds, smells, tastes, and tangibles. Just as a bird, having come through the air, and alighting on the top of a tree, disturbs both the tree branch and It strikes. Its shadow is cast on the earth. The striking of branches and the casting of shadows occur simultaneously, in one single moment, without one preceding the other. Similarly, the striking of present forms and so forth on the eye-sensitivity and so forth, and their arrival at the mind-door, with the ability to stir the life-continuum, occur simultaneously, in one single moment, without one preceding the other. Thus, by saying "in the very moment of impact" and "simultaneously, in one single moment, without one preceding the other," with the simile of the bird, and having firmly refuted it, one should not conceive of a sequential movement, but rather, in accordance with the law of phenomena, one should accept a single-stroke movement. "Having cut off the stream of life-continuum" means having completely severed the flow of life-continuum. "Adverting" means adverting, saying "What is this?" without having yet seen it. "Seeing" means making it directly perceptible to oneself. "Receiving" means accepting the seen form, without letting it go. "Investigating" means thoroughly investigating, examining. "Determining" means thoroughly establishing it without confusion; the meaning is "discerning." "By which a condition is obtained through proper attention and so forth" means "having obtained a condition." The connection is: "whatever impulsion impels." It is said that this impulsion, mostly, impels six or five times when the object is weak, or when one is in a swoon, or near death. "Impels" means it proceeds with a speed like a lightning strike. Among these, the first impulsion is the weakest of all, not having obtained repetition. Then the second is stronger. Then the third. Then the fourth. This one is the strongest of all, reaching its peak. From this point onwards, it proceeds, gradually declining. It should be understood that when the seventh turn has passed, its impulsion is exhausted. "Followed by impulsion" means: just as a little water follows and accompanies a boat going against the current, so too are these followed by impulsion. "Two resultant apperceptions" means two resultant consciousnesses performing the function of apperception occur. "As is fitting" means in accordance with the object, the impulsion, and the being. "Fall into the life-continuum" means in this case, when the object is extremely strong, from the vibration of the first bhavanga, or from the striking, the mind-continuum that has arisen, that has sprung up, having sprung up until the fourth javana, falls away from the fifth javana onwards. Even so, because the arisen impetus is not entirely exhausted, it is not said to have fallen. But after the second tadārammaṇa, because the arisen impetus is entirely exhausted, then that mind-continuum is said to have fallen. Therefore, falling is pāta. The falling of the mind-continuum into the state of bhavanga is bhavangapāta. It should be understood as having become bhavanga and then falling. Or, the falling in the function of bhavanga, in the place of bhavanga, and in the object of bhavanga is bhavangapāta. In this context, the simile of the doorkeeper, the simile of the villager, and the simile of the mango should be mentioned. All of these should be taken from the commentaries. Thus, the connection is that seventeen mind-moments are completed. And here, the six-sixfold arrangement should be mentioned. Where indeed the form-object strikes. Relying on that eye-base, the eye-consciousness arises, taking that form-object which has struck there. But the other mano-consciousnesses, such as adverting, arise, relying on the heart-base which arose together with their respective immediately preceding mind, and taking that same object. The eye-door and the mind-door perform the door-function for all path-minds. And this path, because it arose in the eye-door, is called the eye-door path. And because it is characterized by eye-consciousness, it is called the eye-consciousness path. And because it arose with an extremely strong object, capable of striking