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characterized by supporting the body with its faculties. Or characterized by 'ojā'. There, it arises, it produces, thus 'ojā'. Or the root 'ava' in the sense of protecting. And protection here is indeed support. It protects, it generates, thus 'ojā'. What does it protect? Its own supporting basis. And what does it generate? Form arisen from nutriment. Some also say that 'ojā' is that which generates form immediately after arising. Form that is established by its own nature, such as hardness, without reference to other designations, is 'sabhāva-rūpa' (form by its own nature). Form that is accompanied by the characteristic of conditioned things, such as impermanence due to arising, etc., is 'salakkhaṇa-rūpa' (form by its specific characteristic). Form that is produced directly by causes such as kamma, is 'nipphanna-rūpa' (produced form). Form that possesses the characteristic of being afflicted, without circumlocution, is 'rūpa-rūpa' (form as form). Just as 'dukkha-dukkha' (suffering of suffering), 'ajjhatta-ajjhatta' (internal of internal). Form that is fit for contemplation, by superimposing the three characteristics, such as impermanence, due to being endowed with the characteristic of conditioned things, is 'sammasana-rūpa' (contemplated form). Those various collections of substances, or groups of forms, are greatly revealed, made manifest, by this, thus 'ākāsa' (space). Due to being without essence, without life, it is a 'dhātu' (element). The element called space, thus 'ākāsa-dhātu'. It cuts off all around, it makes the forms within one group not mix with the forms within another group, not attain oneness, thus 'pariccheda' (delimitation). Or it is delimited by them, or it is placed separately in the middle, without making it one's own or another's. Or it is merely a gap or an opening for them. It is not a separate single phenomenon with arising, nor is it a part of any group of forms, thus 'pariccheda'. For forms with the characteristic of change, even though they are not phenomena by their own nature, they are seen in those various groups of forms, that They belong to that very group of form-aggregates. But this, being entirely free from those form-aggregates, and being external, does not belong to any form-aggregate. And because it is a non-existent phenomenon, there is absolutely no way for it to be touched by any form. Therefore, it is said in the Pāli, "untouched by the four great elements." In the Commentary, however, it is said that in solid, dense objects, there is mutual contact among the elements within different aggregates, which have the nature of resistance and touch. Therefore, "untouched by the four great elements" is said to refer to the unentangled space. In the Sub-commentary, however, this explanation is not an explanation of unentangled space, but an explanation of delimiting form. And it should be understood only in solid, dense objects. And in these, there is no non-contact of the elements. Therefore, the non-contact of the elements is their non-interpenetration, their not having attained unity. In that context, non-contact is appropriate, with the intention that "non-interpenetration is indeed non-contact." In terms of meaning, however, it is the intermediate phenomenon, which is the boundary of the elements belonging to different aggregates. Delimiting form has the characteristic of delimiting form. That which, by a moving bodily limb, makes oneself and the intention of the person to whom one belongs known and manifest to those standing in front, and is itself known by those people through that bodily limb, that is called bodily intimation. That which, by an uttered vocal limb, a sound, makes oneself and the intention of the person to whom one belongs known to those within earshot, and is itself known by those people through that vocal limb, that is called verbal intimation. Alternatively, it is intimation because people make their minds known to each other by it, or are made known by people. The intimation that occurs in the body, which consists of its constituent parts and limbs, is bodily intimation. Or, the body itself, which is called the body, is intimation, which is bodily intimation. The intimation that occurs through speech, which is called mind-born sound, is verbal intimation. Or, speech itself, which is called speech, is intimation, which is v Intimation. Therein, by way of mind, for one making any bodily movement, the mind-impulse-wind-clusters, called "limb-by-limb followers," supporting, holding, and moving each limb, arise, filling each limb. And arising, not just any which way, but by the power of the impelling body, co-arisen with those mind-impulse-wind-clusters, all those clusters arise facing indeed the intended direction. This change of form, called the impelling body, is named bodily intimation. Indeed, this bodily intimation is like a helmsman. And it is like a ship. Just as indeed a helmsman, standing at the stern of a ship, firmly grasping a large oar, moving it in the river current, directs the entire great ship towards the desired direction. He does not let it go to just any direction. Thus, this example should be seen. Indeed, momentary intimation, being obtained right at their base, making them face the intended direction, thus directs them, thus it is like a helmsman. And here, that which is in the commentary: In one javana-process, among the seven javanas, the wind-element arisen from the first javana is able to support and hold its co-arisen material body. But to move it further it is not able. Also in the second and so on, this is the same principle. But the wind-element arisen from the seventh mind, having obtained supporting condition from the wind-element arisen from the preceding six minds, is said to be able to support, to hold, to move, and to make advance its co-arisen material body. That, "I am advancing," of those raising the body, when many thousands of javana-moments are occurring, in which moment the reaching another place, called movement, arises, it is said with reference to that. Indeed, movement does not arise by a few javana-moments. If it were to arise, then for all, swifter movement would be known, like the coming by psychic power of those with psychic power. Why? Because even in one snap of the fingers, the occurrence of many hundreds of thousands of crores of mind-moments is possible. And this... This will be clear in the discussion of the origin of letters above. Therefore, it should be understood that in the preceding moments, only the acts of supporting and sustaining occur. And the simile of the seven-yoke cart mentioned here is also fitting with the successive supports of the wind elements arising in various courses of impulsion. Just as the aggregates of season-born matter, occurring in the continuous stream of mind-born matter that moves, appear as if endowed with intimation, having that form, with speed and with expansion. Therefore, even in the bhavaṅga moments between the successively occurring various courses of impulsion, movement such as going forward certainly occurs. And the four-originated material forms, which occur in a continuous sequence, are entirely subservient to one another, like those of a single origin in the case of one object. Thus, when the mind-born matter moves, the others also move, so it should be understood. And movement here should be understood as the successive arising of the later and later aggregates of material groups, in a different place from the place of origin of the earlier and earlier ones, according to the arrangement and form in which they occur. For there is no such thing as the shifting of material and immaterial phenomena, even by a hair's breadth, to another place without ceasing in the place where they arose. Otherwise, their momentary nature, their non-agent nature, and their non-subservient nature would not exist. When someone makes any vocal utterance, a mind-born sound, called the voice-sound, arises simultaneously with the coming together of the place and the effort, which is the collision of the mind-born earth elements in the throat region, etc., that move, with the grasped earth elements located in the throat region, etc. And by the change of form that arises with it, it attains various specific letter qualities as intended. And by it, listeners perceive the specific arrangement of words and syllables, which illuminates various meanings. And that change of form, called the 'approaching utterance', is called 'vocal intimation'. In the commentary, however, that one change of form, which is the cause of the collision of the mind-born earth element with the grasped element, It is said that it is called verbal intimation. There, it means that it is the cause of the occurrence of a special sound due to the impact with the appropriated earth element, which is born of kamma or born of the four great elements, being the cause of the impact with the appropriated (element). The cause of the impact, however, would be a specific body part, a modification like the moving throat region. And the two modifications should be understood as unmixed. Here, the impact with the appropriated earth elements is the function of the mind-born earth elements. But the way of impacting so that the desired letter is produced, without those (elements) impacting just any way, this is the function of bodily intimation. The arrangement for those sounds, which arise together with the impact, to attain their respective phoneme quality, this is the function of verbal intimation. And the appropriated earth element is like the surface of a drum. The mind-born earth element is like the striking hand. The modification of the hand's movement is like bodily intimation. The modification of sound is like verbal intimation. The various distinctions of sound of the drum are like the various distinctions of phonemes. Here, it is said in the commentary: