English
Only here, in place of the word "eye" are words like "ear," in place of the word "form" are words like "sound," and in place of "sees" and so on, are words like "hears" and so on. And because of the absence of the two words "nettaṃpetaṃ, nayanaṃpeta," there are twelve names each. The rest is everywhere similar to what has been said. Here, it might be asked: If however much appropriated material form exists in this body, everywhere is the body-base, like oil in a cotton cloth, "In that case, there would be a confusion of characteristics?" "There would not be." "Why?" "Because one is absent in the other." "If so, the body-base is not everywhere?" "Not truly everywhere. But it is not possible to distinguish it and show its separate nature, therefore it is said thus. Just as form, sound, taste, and so on, like particles of sand, cannot be distinguished, and are said to pervade each other, but in reality, there is no taste in form. If there were, the grasping of taste would occur with the grasping of form. Similarly, the body-base is not truly everywhere, nor is it nowhere, because it cannot be distinguished. Thus, here, it should be understood that there is no confusion of characteristics." Moreover, the non-confusion of these should be understood from the establishment of their characteristics and so on. Indeed, the eye, having the characteristic of the purity of the elements capable of being struck by forms, or having the characteristic of the purity of the elements arisen from karma caused by the desire to see, has the function of drawing towards forms, has the manifestation of being the basis for eye-consciousness, has the proximate cause of the elements born of karma caused by the desire to see. The ear, having the characteristic of the purity of the elements capable of being struck by sounds, or having the characteristic of the purity of the elements arisen from karma caused by the desire to hear, has the function of drawing towards sounds, has the manifestation of being the basis for ear-consciousness, has the proximate cause of the elements born of karma caused by the desire to hear. The nose, having the characteristic of the purity of the elements capable of being struck by odors, or having the characteristic of the purity of the elements arisen from karma caused by the desire to smell, has the function of drawing towards odors, has the manifestation of being the basis for nose-consciousness, has the proximate cause of the elements born of karma caused by the desire to smell. The tongue, having the characteristic of the purity of the elements capable of being struck by tastes, or having the characteristic of the purity of the elements arisen from karma caused by the desire to taste, has the function of drawing towards tastes, has the manifestation of being the basis for tongue-consciousness, has the proximate cause of the elements born of karma caused by the desire to taste. The body, having the characteristic of the purity of the elements capable of being struck by tangibles, or having the characteristic of the purity of the elements arisen from karma caused by the desire to touch, has the function of drawing towards tangibles, has the manifestation of being the basis for body-consciousness, has the proximate cause of the elements born of karma caused by the desire to touch. However, some say, "The eye is the purity of the elements in which heat is predominant, the ear, nose, and tongue are the purity of the elements in which air, earth, water are predominant, the body is all." Others say, "The eye is the purity of the elements in which heat is predominant, the ear, nose, tongue, and body are the purity of the elements in which space, air, water, and earth are predominant." They should be told, "Bring the sutta." Indeed, they will not even see the sutta. Here, some say that the reason is "because of the ungraspability of forms, etc., by the qualities of heat, etc." They should also be told, "Who, indeed, says thus, that forms, etc., are the qualities of heat, etc.?" For in inseparable forms, it is not possible to find 'this is the quality of this, this is the quality of that.' Even then they might say: 'Just as in those various combinations, you assume the functions of supporting, etc., belong to earth, etc., because of the preponderance of that particular element, so also in combinations where fire, etc., predominate, it should be assumed, because of the greater presence of form, etc., that form, etc., are their qualities.' They should be told: 'We would assume so, if the smell of an āsava with a preponderance of water were stronger than the smell in cotton with a preponderance of earth, or if the color of cold water were inferior to the color of hot water with a preponderance of fire. But since neither of these is the case, abandon this assumption of a special nature in these things on which they depend. Just as even in a single bundle of elements that are not distinct, form, taste, etc., are different from each other, so also with the eye-sensitivity, etc. Even when there is no other special cause, this should be accepted.' But what is it that is unique to each? Karma itself is the special cause for them. Therefore, the difference in these is due to the difference in karma, not due to the difference in elements. For if it were due to the difference in elements, sensitivity itself would not arise. 'For sensitivity is of similar things, not of dissimilar things,' say the ancients. Thus, in these things that are different due to the difference in karma, the eye and ear are receptors of objects that are not reached, because they are the cause of consciousness in an object that is not clinging to their support. The nose, tongue, and body are receptors of objects that are reached, because they themselves, in dependence on their support, are clinging to the object and are the cause of consciousness. In the Commentary, however, it is said: "Because it lies in the path of light, an object is said to be reached. For the color of the moon and sun, standing forty-two thousand leagues away, strikes the eye-sensitivity. Though it appears from afar, it is still said to be reached. Because the eye has that as its range, it is said to have a range that is reached. Even for those cutting down a tree in the distance, or for launderers washing clothes, a bodily change is perceived from afar. But sound, coming through a series of elements, strikes the ear and gradually goes to a standstill." There, although because it lies in the path of light, an object It is said they reach, but the color of the moon, not reaching the eye, appears to be far away. And sound, if it came slowly, arising far away, would be heard late, and coming by successive impacts, striking the ear, it would not be known from which direction. Therefore, these are objects not reached. These are like snakes. For a snake does not delight in a clean, well-swept place outside, but delights when it enters a heap of rubbish, a thicket of leaves, or an anthill, and lies down, and attains concentration. Just so, the eye, being of a contrary disposition, does not delight in smooth, golden walls, etc., nor does it want to look at them, but delights in pictures of figures, flowers, creepers, etc. For in such places, when the eyes are not strong, they even open their mouths, wanting to look. A porpoise, too, coming out, does not see what should be taken, but moves about with its eyes closed. But when it has plunged into the water to the extent of a fathom, and has entered its hole and lies down, then its mind is concentrated, it sleeps happily. Just so, the ear, being of a hole-like disposition, makes the cavity of the ear-hole, leaning on space, its disposition. The space in the ear-hole is the condition for its hearing sounds. Even the uncovered space is round. For when a recitation is being done in an inner cave, the sound does not break through the roof of the cave and go outside, but going out through the door and window openings, striking the series of elements, it goes and strikes the sense-organ of hearing. Then at that time, those sitting on the cave's surface know, "So-and-so is reciting." Thus, there is being an object reached. "But is this an object reached?" "Yes, it is an object reached." "If so, when drums, etc., are being beaten far away, there would be no knowing that the sound is far away?" "No, it does happen. For when the sense-organ of hearing is struck, there is a way of knowing, 'The sound is far away,' 'The sound is near,' 'On the far bank,' 'On this bank.' This is the nature of things." i. "What good is this nature? Wherever there is a hole, there is seepage, like seeing the moon and sun," this is beyond attainment. Even a bird does not delight in a tree or on the ground. But when it flies beyond one or two clod throws into the unobstructed sky, it attains one-pointedness of mind. Just so, the nose has the sky as its inclination, wind as its support, and smell as its object. For example, cows, after the fresh rain has fallen, smell the ground again and again, then face the sky and draw in the wind. And even if one takes a lump of scent with one's fingers, one cannot know its scent without drawing in the wind while sniffing. Even a dog wandering outside does not see a safe place, it is harassed by clod throws and the like. But when it enters the village and lies down in the ashes of the cooking place, it is comfortable. Just so, the tongue has the village as its inclination, taste derived from water as its object. For example, even after performing the duties of a monk for two-thirds of the night, one must take one's bowl and robe and enter the village in the morning. And one cannot know the taste of dry food without moistening it with saliva. Even a jackal wandering outside does not find delight, but it is comfortable only when it has eaten human flesh in a desolate cemetery and lies down.