English
Just as old age and death of impermanent form are called impermanent, so too this is called cittasamuṭṭhāna. 668. The same method applies in the explanation of cittasahabhū. This pair is mentioned because it is known as long as the citta exists. But this does not arise with the citta like the elements, nor like cetanā, etc. 670. The same method applies to cittānuparivattitā. This pair is called cittānuparivattī because it is known as long as the citta exists. 674. Oḷārika means gross because it is an object of sense and can be grasped by contact. Sukhuma should be understood as the opposite. 676. Dūre means far because it cannot be grasped by contact, being difficult to know, even if it is near. But the other is santike, near, because it can be grasped by contact, being easy to know, even if it is far. The explanations of cakkhāyatana, etc., should be understood in detail according to the method described below. This is just a special point in the twofold classification of rūpa. The threefold classification is straightforward in meaning. Commentary on the Fourfold Classification 966. At the end of the fourfold classification, since there is no difference in the last word of diṭṭha, etc., rūpāyatanaṃ diṭṭhaṃ, saddāyatanaṃ sutaṃ, etc., are stated without asking a question from the beginning. There, rūpāyatanaṃ is called ‘diṭṭhaṃ’ because it can be seen by looking with the eye. Saddāyatanaṃ is called ‘sutaṃ’ because it can be known by hearing with the ear. The triad of gandhāyatana, etc., is called mutaṃ because it can be grasped by touching with the nose, tongue, and body, and should be known by sensing. Having touched, the arising of consciousness... It is also called "immutable due to three causes." But can all form be known by mind-consciousness? It is called known, having been cognized by the mind. Explanation of the Fivefold Summary 967. In the fivefold summary, "hard" means stiff. It is simply hard, gone to hardness, meaning rough. The other two are also descriptions of nature. "Internal" means one's own internal. "External" means outside. "Upādiṇṇa" does not mean only karma-produced. But this is a general term for the body's constituents. For whether the body's constituents are upādiṇṇa or anupādiṇṇa, all are called upādiṇṇa in terms of being taken, grasped, and touched by craving. 969. "Gone to heat" means the characteristic of heat gone to all heat, or heat itself gone to the state of heat, hence "gone to heat." "Usmā" means the form of heat. "Gone to heat" means gone to the state of heat. This is a name for the form of heat. "Usumā" means strong heat. Simply strong heat gone to the state of strong heat, hence "gone to strong heat." 970. Vāyo (wind) in terms of the act of blowing. Or wind itself, having gone to the state of wind, hence "gone to wind." "Thambhitatta" means the state of being stiff, like the stems of lotus plants and reeds, which are full of wind. Explanation of the Sixfold Summary, etc. 972-4. In the sixfold summaries, because there is no difference in the final term of the three, the description is made from the beginning without asking. There, what can be known by eye-consciousness is called knowable by eye-consciousness...pe... what can be known by mind-consciousness is called knowable by mind-consciousness. All form can be known by the threefold mind-element, because there is no form that cannot be known by the mind-consciousness-element, therefore it is said "all form." For the Perfectly Enlightened Buddha, having attained the Abhidhamma, never failed to make a distinction where it was appropriate to make one. And this is a place where it is appropriate to make a distinction, since there is no single form that cannot be known by the mind-consciousness-element, therefore, making the distinction, he said "all form." 974. "Pleasant contact" means a condition for obtaining pleasant feeling. "Painful contact" means a condition for obtaining painful feeling. Here too, pho This is the way given of happiness and suffering whose object is touch, in all its nature. Description of the Ninefold Beginning 975. In the ninefold, however, the way is given of the name existing for the sense-organ-form. In the tenfold, the way is given of that same thing being resistant and non-resistant. In the elevenfold and twelvefold, the bases are distinguished. The modes of their designation should be understood in detail according to the method stated below. The rest is all straightforward in meaning. Miscellaneous Discourse But among these forms, for the sake of non-confusion, combination, arising, accomplishment, and conditioned, this should be understood as 'miscellaneous'. Therein, 'combination' means all this form, in terms of combination, is the eye-base... ...the morsel food, the touch-base, the water element, amounting to twenty-five. That, together with the object-form, should be understood as amounting to twenty-six. There is no other form besides this. Some, however, say 'there is such a thing as sleep-form'. They should be refuted, saying, "Surely you are a sage, an Awakened One, you have no hindrances," etc. (Sn 546) and that there is no such thing as sleep-form. Others say that there are twenty-seven forms together with strength-form, twenty-eight together with origin-form, twenty-nine together with birth-form, thirty forms together with disease-form. They too should be rejected by showing the distinct absence of these. For when the air element is taken, strength-form is already taken; there is no other strength-form. Origin-form is the water element, birth-form is the continuation of accumulation, disease-form is already taken with old age and impermanence. There is no other disease-form. Even the ailment such as ear disease is merely the elements arisen from unequal causes. There is no other disease there. Thus, in terms of combination, there are only twenty-six forms. 'Arising' means how many forms arise from how many causes? Ten arise from one cause, one arises from two causes, three arise from three causes, nine arise from four causes, two do not arise from any cause. Therein, the eye-sensitivity... ...the life- These eight, beginning with the faculty of life, arise solely from kamma. The two, bodily intimation and vocal intimation, arise solely from mind: these are called the ten "arising from one cause." Sound arises from both physical elements and mind: this is called one "arising from two causes." Here, non-significant sound arises from physical elements, significant sound from mind. The three, lightness and so on, arise from physical elements, mind, and nutriment: these are called the three "arising from three causes." The remaining nine kinds of material phenomena arise from these four, and from kamma: these are called the nine "arising from four causes." But aging and impermanence do not arise from any of these: these are called the two "not arising from any cause." Why? Because they are not produced. For these do not come into being. Why? Because they are the ripened disintegration of what has come into being. For material phenomena that have arisen will inevitably age and disintegrate: this must be accepted. For material phenomena that have arisen are not seen as immaterial or indestructible. As long as it does not disintegrate, it is considered to be ripening: this is established. "Because they are the ripened disintegration of what has come into being": if they were to come into being, they too would have ripened disintegration. But ripening does not ripen, nor does disintegration disintegrate: because they are the ripened disintegration of what has come into being, these two do not come into being. Here, it may be argued: just as in the statements beginning with "because of the doing of kamma," it is accepted that "birth" comes into being by the statement "the accumulation of material phenomena, the continuity of material phenomena," so too, let "ripening" ripen and "disintegration" disintegrate. "It is not accepted there that 'birth comes into being.' But for those phenomena that are produced by kamma and so on, the designation of being a condition for them is approved because of the fact of their coming into being. But in the ultimate sense, birth does not come into being. For birth is merely the coming into being of what is coming into being." Here, it may be argued: "just as birth, for those phenomena whose coming into being it is, obtains the designation of being a condition for them and the designation of coming into being, so too, let ripening and disintegration, for those phenomena whose ripening and disintegration they are, obtain the designation of being a condition for them and the designation of coming into being. Thus, these two too would arise from kamma and so on." It should be said that it will not be. They do not obtain that designation through transformation. Why? Because of their absence at the moment of the effect of the generating conditions. For the generating conditions have influence only at the moment of the arising of the dharma to be produced, not beyond that. And at the moment of the dharma brought into being by them, birth, being manifest, obtains the designation of being conditioned by those causes, and the designation of being brought into being, because of its existence at that moment; not the other two, because of their absence at that moment. Therefore, it should be said, "This does not arise." "Old age and death, monks, are impermanent, conditioned, dependently arisen" (SN 2.20). If it is said that even this pair arises, it is not so, because it is taught by way of explanation. For there, because old age and death are conditioned dharmas, it is said that they are dependently arisen by way of explanation. If that is so, since this too is unarisen, it is non-existent like a hare's horn; or is it eternal like Nibbāna? No, because of its dependent expression; for when the bases such as earth exist,