English
Now, to show the ‘nature’ by six terms, it is said, "The stiffening of the body," etc. Therein, ‘of the body’ means of the physical body. Stiffening the body, making it rigid, is stiffening. He said ‘santhambhana’ by increasing that with a prefix. Or, a stronger stiffening is ‘santhambhana’. The state of being stiffened is the state of being stiffened. Intimation is intimation in terms of making known. Making known is the manner of making known. The state of being made known is the state of being made known. Whatever should be said here, that has already been said below in the section on the doors. Likewise, in vocal intimation. 636. Vocal i But the meaning of the words "viññatti" and "niddesa" was not stated there; that should be understood thus: "Viññatti" is that by which, through speech, even animals make their feelings known to humans, or humans to animals; it is understood according to the grasping of speech. And "viññatti" is also that which is understood by itself, according to the grasping of speech. "Vacīviññatti" is simply speech, enumerated as restraint, as it appears in "Good is restraint in speech," etc. (Dhp. 361). "Vacīviññatti" is also "viññatti by speech," because it is the cause of making intentions known by the sound of speech, and because it is to be understood in that way by itself. "Vācā" is said in "speech is called vācā," etc. "Girā" is uttered. "Byappatho" is a distinction of sentences. And "byappatho" is both a sentence and a path, for those who wish to know and those who wish to make known. "Udīraṇaṃ" is uttered. "Ghoso" is proclaimed. "Kammaṃ" is done. "Ghosakammaṃ" is simply proclamation as action. The meaning is proclamation done in various ways. "Vacībhedo" is a distinction of speech. But "speech is vacībhedo" is said to make known that, "it is not a breaking, but simply speech that has reached distinction." By all these words, only "sound-speech" is shown. Now, in order to show its nature in three ways, by way of the words "viññatti," etc., of the meanings stated below, in conjunction with that speech, "that which is viññatti by that speech," etc., is said. That is clear in meaning, due to the method stated below. Now, for the purpose of non-confusion regarding the cittas that give rise to viññatti, this miscellaneous section should be understood: thirty-two, twenty-six, nineteen, sixteen, and the last. For thirty-two cittas generate rūpa, support posture, and produce both kinds of viññatti. Twenty-six only produce viññatti, but do the other two. Nineteen only generate rūpa, but do not do the other two. Sixteen do not do even one of these three. There, "thirty-two" means the eight wholesome, twelve unwholesome, and ten kiriya cittas from the realm of desire, stated below. Abhiññā-consciousness for ordinary people, Abhiññā-consciousness for arahants. Twenty-six: five wholesome from rūpāvacara, Five resultant, four wholesome from arūpāvacara, Four resultant, four path-consciousnesses, Four fruition-consciousnesses. Nineteen: eleven from wholesome-resultant of kāmāvacara, Two from unwholesome-resultant, From functional, the functional mano-element, Five resultant-consciousnesses from rūpāvacara. Sixteen: two sets of five-sense consciousnesses, Rebirth-consciousness for all beings, Death-consciousness for arahants, Four resultant-consciousnesses in arūpa. These sixteen do not perform even one of the rūpa-bodily expressions. And many others arisen in arūpa, Do not produce rūpa because they are not located in a place. Not only those, but also bodily and verbal expressions. 637. In the explanation of the space element, it does not plough, It does not pull, it cannot plough, Or cut, or break, is space. Like space, that which is in space, Like phlegm, etc. Or, that which is in space is called ‘ākāsagataṃ’. It is not struck, therefore it is aghaṃ, Meaning, it cannot be collided with. That which is aghaṃ is aghagataṃ. An opening in the sense of a gap. That which is a gap is vivaragataṃ. Un-touched by the four great elements, Thus, untouched, pure space is spoken of. But from the aspect of characteristics, the characteristic of defining rūpa is the space element, Its function is to manifest the boundary of rūpa, Its manifestation is the limit of rūpa, Or the manifestation of being untouched, a gap, an opening, Its proximate cause is rūpa that has been defined, By which, in defined rūpas, it is said, ‘This is above, below, across’. 638. Hereafter, the explanations of lightness, etc., of rūpa, Should be understood in the same way as said for lightness, etc., of consciousness. Here, from the aspect of characteristics, the characteristic of non-sluggishness is the lightness of rūpa, Its function is to remove the heaviness of rūpas, Its manifestation is being easily transformed, Its proximate cause is light rūpa. The characteristic of non-stiffness is the softness of rūpa, Its function is to remove the stiffness of rūpas, Its manifestation is non-opposition to all actions, Its proximate cause is soft rūpa. Bodily actions. The workability of form has the characteristic of being pliable, the function of removing unworkability, the manifestation of being not stiff, and the basis is workable form. These three, however, do not abandon each other. Even so, that lightness of forms, like that of a healthy person, the manner of turning like a well-oiled palm leaf fan, arising from conditions opposing the disturbance of the element that causes stiffness of form, that modification of form is 'lightness of form'. That softness of forms, like that of well-tanned leather, the state of flowing smoothly in all special activities, the manner of softness that allows control, arising from conditions opposing the disturbance of the element that causes stiffness of form, that modification of form is 'softness of form'. That workability of forms, like that of well-refined gold, the manner of being conducive to bodily activities, arising from conditions opposing the disturbance of the element that causes unsuitability for bodily activities, that modification of form is 'workability of form'. Thus, the distinction between these should be understood. These three, however, cannot do the work themselves; it is food and so on that do it. For example, yogis say, 'Today we have received suitable food; our body is light, soft, and workable.' They say, 'Today we have received suitable weather; today our mind is concentrated; our body is light, soft, and workable.' 641. In the indications of accumulation and continuity, 'of the sense bases' means of the eleven and a half material sense bases. 'Accumulation' means arising. 'That is the accumulation of form' means that the accumulation of the sense bases arising again and again, that itself is called the accumulation of form; it means growth. 'That accumulation of form is the continuity of form' means that the growth of forms thus accumulated, in the time of further progression from that, that is called the continuity of form; it means progression. Like the time of water welling up in a well dug on a riverbank is accumulation, arising; like the time of fullness is accumulation, growth; like the time of overflowing and going away is continuity, progression, should be understood. What is said thus? By 'sense base', accumulation is spoken of, by accumulation, the sense That was spoken. Accumulation was spoken, the sense base was spoken. How was this spoken? The accumulation, increase, production, and growth of the sixty-four forms were spoken. In essence, both of these are designations for birth-form. However, due to the variety of aspects and for the sake of those to be guided, after making a designation by way of accumulation and continuity, since there is no difference in essence here, therefore in the explanation it was said, "That which is the accumulation of the sense bases is the increase of form, that which is the increase of form is the continuity of form." And since both of these are designations for birth-form, therefore here, the increase of form has the characteristic of accumulation, the function of causing forms to emerge from the past, the manifestation of bringing to completion, or the manifestation of complete condition, having the condition of increased form. The continuity of form has the characteristic of arising, the function of unbroken succession, the manifestation of non-interruption, having the condition of unbroken form, this should be understood. 643. In the explanation of aging, aging is decay; this here is an explanation of nature. The state of decay is decay. Breaking, and the first three, are function explanations in the passing of time. The last two are nature explanations. For this is shown by way of nature by the word 'aging'; therefore, this is an explanation of nature for it. By the word 'decay', it is shown by way of state; therefore, this is an explanation of state for it. By 'breaking', it is shown by way of the function of causing the state of being broken of teeth and nails in the passing of time. By 'graying', it is shown by way of the function of causing the state of being gray of hair and body hair. By 'wrinkled skin', it is shown by way of the function of causing the state of wrinkles on the skin by withering the flesh. Therefore, these 'breaking' and the first three are function explanations in the passing of time. By the way of seeing the changes in these, the manifest aging that has become apparent is shown. Just as the path taken by water or fire or grass and trees is apparent by the breaking or scorching of them, and that path taken is not the same as the water and so on, so too, the path taken by aging in the teeth and so on by way of breaking and so on is apparent, and can be grasped even with eyes open, but not Just like decay and so on is aging. Aging is not something discernible by the eye. But with these terms, "decline of life force" and "maturation of faculties,"