English
For the meaning of the phrase "at which occasion" is, since "when, with which cause," it arises, therefore, "with cause," dependent existence is revealed as occurring. And by thus revealing, the presumption of self-sufficiency of phenomena is refuted. This is the meaning revealed by occasion as cause. Therein, "at which occasion" means "at which time" in terms of occasion as time; "in which aggregate" in terms of occasion as aggregate. "When, with which moment, with which combination, with which cause" a sense-sphere wholesome mind arises, then only "contact and so on" should be understood. For occasion as time and occasion as aggregate are location. Therein, the stated phenomena are locative in the sense of location here. And since the existence of the moment, combination, and cause as occasion is indicated by their existence, it is locative in the sense of existence by existence here. "Sense-sphere" is included among the sense-sphere phenomena stated in the way beginning with "Which phenomena are sense-sphere? From the Avīci hell below, up to the Paranimmita-vasavatti heaven above." Here, the meaning of the word is this: in summary, there are two kinds of desire, desire for objects and desire as defilement. Therein, desire as defilement is, in meaning, just desire and lust; desire for objects is the triple-world round. Here, desire as defilement is so called because it desires; the other, however, is so called because it is desired. But in whatever region this twofold desire operates by way of occurrence, that is, of the four woeful states, humans, Because of the elevenfold division of the heavens of desire. 'Desire roams here,' therefore, the realm of desire, like a realm frequented by armed men. Just as in a region where armed men roam, even though other bipeds and quadrupeds are present, because they are conspicuous, it is called 'a realm frequented by armed men,' so too, even though other beings of the realms of form and formless realms are present, because they are conspicuous, this region is called 'the realm of desire.' Just as 'form-becoming' is 'form,' so too, by eliding the latter part of the compound, it is simply called 'desire.' Thus, this mind roams in this desire, which is reckoned as eleven realms, therefore, it is 'belonging to the realm of desire.' Even though it roams in the realms of form and formless realms, just as a nāga, having acquired the name 'battle-goer' from roaming in battle, is still called 'battle-goer' even when roaming in the city, and creatures living on land and in water are still called 'land-dwellers' and 'water-dwellers' even when staying on dry land and in water, so too, this should be understood as still belonging to the realm of desire even when roaming elsewhere. Or, in terms of the way objects are made, 'desire roams here,' therefore, the realm of desire. And indeed, desire roams in the realms of form and formless realms, but just as when it is said 'one who speaks' is 'a speaker,' and 'one who lies down on the earth' is 'a buffalo,' that name does not apply to all beings who speak, or to all who lie down on the earth, so too, this should be understood. Furthermore, 'it causes rebirth to roam in desire,' which is reckoned as the becoming of desire, therefore, it is 'belonging to the realm of desire.' 'Skillful' because of the meaning of repelling what is base with salana, etc. Moreover, 'skillful' in the sense of health, in the sense of faultlessness, and in the sense of arising from skill. Just as when it is said, 'Are you well?' 'Skillful' is spoken in the sense of health, of freedom from sickness, of being without disease in the physical body, so too, in the case of immaterial phenomena, 'skillful' should be understood in the sense of health, due to the absence of the sickness of defilements, the illness of defilements, and the disease of defilements. Moreover, due to the absence of the fault of defilements, the defect of defilements, and the torment of defilements, Wholesome, in the sense of being blameless. Skill is called wisdom; wholesome, in the sense of arising from skill. Let it be thus for "associated with knowledge"; how about "dissociated from knowledge?" That too is wholesome, by conventional usage. Just as something made of palm leaves, or even made of reeds, is still called a palm-leaf fan due to its resemblance, so too "dissociated from knowledge" should be understood as wholesome. However, "associated with knowledge" obtains the name wholesome in three ways, namely, in the sense of health, in the sense of blamelessness, and in the sense of arising from skill; while "dissociated from knowledge" does so in only two ways. Thus, all that is spoken of as wholesome, whether in the Jātaka context, in the context of external discourses, or in the context of the Abhidhamma, all that is obtained in this mind through these three meanings. That is, having the characteristic of blamelessness and pleasant result, having the function of destroying the unwholesome, having purity as manifestation, having wise attention as proximate cause, due to being the opposite of fault, or wholesome is simply having the characteristic of blamelessness, having the state of purity as function, having desirable result as manifestation, having the aforementioned as proximate cause. For among characteristics and so on, the inherent nature or commonality of those respective phenomena is called characteristic. The function or accomplishment is called function. The mode of manifestation or the result is called manifestation. The proximate cause is called proximate cause. Thus, wherever we explain characteristics and so on, there the diversity of those should be understood in this very way. Mind, because it thinks about an object, therefore mind; that is, it cognizes. Or since "mind" is a term common to all minds, therefore whatever worldly wholesome, unwholesome, or functional mind there is, that, in the process of impulsion, accumulates its own continuum, therefore mind. It is variegated by the results of actions and defilements, therefore mind. Moreover, all of it is mind because of its variegated nature according to its suitability. It is mind because of the act of variegation; thus the meaning should be understood here. There, since one mind is lustful, another is hateful, another It is confused; Another is in the realm of desire, Another is differentiated as being in the realm of form, etc.; Another has form as its object, Another has sound, etc., as its object; And even among those with form as their object, Another has blue as its object, Another has yellow, etc., as its object; The same method applies even among those with sound, etc., as their object; In all these thoughts, Another is inferior, another is middling, another is excellent; And even among the inferior, etc., Another has desire as its dominant factor, Another has effort as its dominant factor, Another has thought as its dominant factor, Another has investigation as its dominant factor, Therefore, the diversity of these Should be understood in terms of their associated ground, object, Inferiority, mediocrity, excellence, and dominant factors. Although here it is not the case that one single thought is like this, Because thoughts are contained within these, It is fitting to say that any one of these is thought, due to its diversity. Thus, thought is thought due to its diversity. How is it thought due to its act of making? For in the world, there is nothing more wonderful than the work of a painter. And in that, the painting itself is supremely wonderful. For those painters who are making it, The thought arises, 'Such and such forms should be made here.' From that thought, Arise the activities of painting that produce lines, filling in, coloring, highlighting, and shaping, Then, in the painting, which is called a 'caraṇa', a diverse form is produced. Then, thinking, 'Let this be above this form, this below, this on both sides,' The production of the remaining painted forms happens in the order as thought. Thus, whatever diverse craft exists in the world, All of that is done by thought. Thus, by this diversity of action, The thought that produces that particular painting is also thought in the same way. Or, because what is thought is not produced completely, Thought is even more thought than that. Therefore, the Blessed One said: "Have you seen, monks, a painting called 'caraṇa'?" "'Yes, venerable sir.'" "That painting called 'caraṇa', monks, is thought by thought. By that painting, monks, which is thought, thought is even more thought." Similarly, whatever this is, Thus, in the various destinies of humans, hell beings, and animals, the internal mind, with its distinctions of action, gender, perception, speech, and so on, is all created by the mind. For the diverse wholesome and unwholesome actions, such as bodily deeds, giving, morality, violence, and deceit, are produced by the mind, and thus there is diversity of action. And by the diversity of action, in those various destinies, there is diversity of gender, differing in the shapes of hands, feet, ears, bellies, necks, faces, and so on. From the diversity of gender, there is diversity of perception, arising according to the form taken, with the thought, "This is a woman, this is a man." From the diversity of perception, there is diversity of speech, as those who speak say "woman" or "man" according to their perception. But because, through the diversity of speech, actions are done that generate this or that existence, such as "I will become a woman, I will become a man, I will become a noble, I will become a brahmin," therefore, from the diversity of speech, there is diversity of action. And since this diversity of action, producing existence as desired, produces it according to destiny, therefore, from the diversity of action, there is diversity of destiny.