The five sense-objects enter the avenue of five sense doors at the static stage when one or several thought moments have passed.
Hence the thought-process (4) runs as follows: -
Suppose a visible object which has passed one instant (i) enters the avenue of eye. Then the bhavanga-consciousness vibrates for one moment and perishes, (ii, iii) arresting the bhavanga stream. Subsequently the five-door apprehending consciousness (iv) arises and ceases apprehending that very visible object.
Thereafter the following thought-moments arise and cease in order -
(v) eye-consciousness seeing that very form,
(vi) recipient consciousness receiving it,
(vii) investigating consciousness investigating it,
(viii) determining consciousness determining it.
Then any one of the 29 kinds of sense-sphere javanas, thus causally conditioned, runs mostly for seven moments (ix - xv).
Following the javanas two retentive resultants (xvi, xvii) arise accordingly. Finally comes the subsidence into the bhavanga.
Thus far seventeen thought-moments are complete, namely,
fourteen 'thought-arisings' (cittuppāda)
two vibrations of bhavanga, and
one thought-moment that passed at t he inception.
Then the object ceases.
Such an object is termed 'very great.' (See pp. 231, 232.)
That object which enters the avenue of sense, having passed (a few moments) and is not able to survive till the arising of the retentive thought-moments, is termed 'great. '
That object which enters the avenue of sense, having passed (a few moments) and is not able to survive even till - the arising of the javanas, is termed 'slight.'
In that case even the javanas do not arise, but only the determining consciousness lasts for two or three moments and then there is subsidence into bhavanga.
That object which is about to cease and which enters the avenue of sense, having passed a few moments and is not able to survive till the arising of determining consciousness, is termed 'very slight.'
In that case there is merely a vibration of the bhavanga, but no genesis of a thought-process.
As the eye-door so is in the ear-door etc.
In all the five doors, the fourfold presentation of objects should be understood, in due order, in the four ways, known as -
1. the course (ending with) retention.
2. the course (ending with) javana.
3. the course (ending with) determining, and
4. the futile course.
§ 4. There are seven modes* and fourteen different types of consciousness in the thought-process. In detail there are accordingly 54** in the five doors.
Herein this is the method of thought-process in the five sense-doors.