English
stations of consciousness of beings, along with the non-percipient beings and the four formless realms, are called "the nine abodes of beings." "Abodes of beings" are where beings dwell, meaning the categories of beings such as those with diverse bodies and diverse perceptions. These categories of beings are worthy of being spoken of as a basis for the beings included in them, by virtue of their inclusion, just as a branch is for a tree in the sense of a collective basis. The reason for including the Pure Abodes as abodes of beings has been stated previously. The ten sense bases: Excluding the mind-base, which is of a formless nature, and the phenomena-base, which is mixed with form and formless, the five sense bases such as the eye-base, and the five object bases such as the form-base, are spoken of as the ten sense bases, solely in terms of form phenomena. However, with the mind-base and phenomena-base, these same are called "the twelve sense bases." Why are the eye and so forth called "sense bases" here? Because they are the "base" (ayatana), or because they "extend" (tanana) the "incomes" (aya). And because of their leading to coming forth, they are āyatanas. For in the eye, form, and so on, the mind and mental factors, which have those respective doors and objects, come forth, arise, strive, and endeavor, with their respective functions of experiencing and so on. And these (āyatanas) extend and expand those phenomena that have come forth. And this extremely prolonged suffering of saṃsāra, which occurs in beginningless saṃsāra, they lead and cause to continue, until it ceases. Therefore, they are called "āyatanas." Moreover, they are āyatanas in the sense of a dwelling place, in the sense of a mine, in the sense of a meeting place, in the sense of a place of origin, and in the sense of a cause. Thus, in the world, in phrases like "the abode of Isvara," "the abode of Vasudeva," and so on, a dwelling place is called an āyatana. In phrases like "a gold mine," "a silver mine," and so on, it means a mine. But in the Dispensation, in phrases like "in a delightful resort, birds frequent it" (AN 5.38), it means a meeting place. In phrases like "the southern region is the breeding ground for cattle," and so on, it means a place of origin. In phrases like "one attains the ability to witness in each and every āyatana" (MN 3.158; AN 3.102; 5.23), a cause is called an āyatana. And in the eye and so on, those various mind and mental factors dwell, because their existence depends on them. Thus, the eye and so on are their dwelling place. And in the eye and so on, they are abundant, because they depend on them and have them as their object. Thus, the eye and so on are their mine. Because they converge there by way of base, door, and object, the eye and so on are their meeting place. Because they arise right there by being dependent on them and having them as object, the eye and so on are their place of origin. Because in the absence of the eye and so on, they are absent, the eye and so on are their cause. Thus, in the sense explained, the eye and that āyatana are the eye-āyatana. And so are the rest. These twelve āyatanas, together with the six consciousnesses beginning with eye-consciousness, making eighteen, are called "dhātus" because of their various functions and so on. Thus, each phenomenon in the eye and so on, performs its function as appropriate, is borne, is a function, is borne by this, or is borne in this. Therefore, it is called "dhātu." They are called elements. For worldly elements, being established as causes, like gold and silver elements, produce gold and silver, and various kinds of suffering in transmigration. And they are borne and carried by beings, like a burden by burden-bearers, because they are merely the production of suffering, and are not subject to control. By these causal elements, the suffering of transmigration is produced by beings, and that which is so produced is placed and established in these very elements. Therefore, they are called "elements." Moreover, just as for sectarians, there is no self by nature, it is not so with these. These, however, uphold their own nature, thus they are elements. And just as in the world, various parts of rocks, like orpiment and realgar, are called "elements," so too are these elements, like elements. For these are various parts of knowledge and the knowable. Or, just as among the constituents of the aggregate called the body, such as blood and lymph, which are distinguished by mutually dissimilar characteristics, there is the designation "elements," so too among these constituents of the existence called the five aggregates, the designation "elements" should be understood. For these, such as the eye, are distinguished by mutually dissimilar characteristics. Moreover, "element" is a designation for that which is merely lifeless. Thus, the Blessed One, in passages like "This person, bhikkhu, is six-elemental" (M. III.343), taught the doctrine of elements to dispel the notion of a living being. Therefore, they are called elements in the sense of being lifeless. Here, by the statement "sustained by nutriment," which means dependent on conditions for existence, the impermanence of formations is declared. And by that, according to the saying "What is impermanent is suffering; what is suffering is non-self" (S. III.15), suffering and non-self are revealed. Thus, all three common characteristics are included. "Name" refers to the four immaterial aggregates, which in essence are contact and so on. "Form" refers to the material qualities derived from the great elements, which in essence are earth and so on. Thus, formations are included without distinction by their specific characteristics. By their inclusion, those specific ones, such as wholesome and unwholesome, and causes and so on, are also included. Therefore, it is said: "Thus this world of formations..." is known in every way. Thus, having shown that the world of formations is known in every way, now, showing that the world of beings is also known in every way, it says, "Because this..." and so on. There, "knows the dwelling place" means that the mind rests there, like a deer's dwelling place. Just as a deer goes out to graze and returns to rest in that same forest thicket, that is its dwelling place; similarly, even after behaving otherwise, the mind rests where it returns, and that is called its dwelling place. This is of four kinds, based on eternalism, etc. And it is said: "The views of eternalism and annihilation, And also the patience that is in conformity, And the knowledge as it truly is— This is called the dwelling place." There, since all views are included in the views of eternalism and annihilation, all beings who hold to views rely on these two views. As it is said, "This world, Kaccāna, is for the most part dependent on two things: existence and non-existence" (Saṃ. Ni. 2.15). By "existence" is meant the grasping at eternalism, and by "non-existence" is meant the grasping at annihilation. This is the dwelling place of ordinary people who are bound to the cycle of existence. For pure beings who are bound to liberation, however, there are two kinds of dwelling places: patience in conformity and knowledge as it truly is. There, in the Vibhaṅgaṭṭhakathā of the Sammohavinodanī (Vibh. Aṭṭha. 815), it is said, "Patience in conformity is insight knowledge, and knowledge as it truly is is path knowledge." He knows all four kinds of dwelling places of beings, and knowing them, he knows them even at the moment when those views and those knowledges are not active. This is said: "He knows a person who is indulging in sensual pleasures, 'This person is devoted to sensual pleasures, has sensual pleasures as his dwelling place, is inclined towards sensual pleasures.' He knows a person who is indulging in sensual pleasures, 'This person is devoted to renunciation, has renunciation as his dwelling place, is inclined towards renunciation,'" and so on (Paṭi. Ma. 1.113). "Knows the latent tendencies" means that they lie dormant, meaning they arise when they find a suitable condition. By this, it shows their readiness to arise when they find a condition. For unabandoned defilements, when they find a condition... when present, they arise. And what are they? The seven future defilements, beginning with sensual passion, and past and present ones are so called because of their nature. For there is no difference in the nature of phenomena due to a difference in time. He knows these seven kinds of latent tendencies, as they occur in the continuum of each being, in a higher or lower way. Here, "knows character" means good conduct and bad conduct. For this is stated in the Vibhaṅga (Vibh. 814 onwards) in the exposition of character. Or, "character" should be understood as ways of life. These are six fundamental ways of life based on greed, hatred, delusion, faith, intelligence, and discursive thought. Their internal distinctions are endless, and their mixed distinctions are sixty-three kinds. He knows that character in terms of its nature, defilement, purification, origin, result, and outflow, and so on. Here, "knows inclination" means the element of disposition. It is of two kinds: low inclination and lofty inclination. By which beings of low inclination associate only with those of low inclination, and those of lofty inclination only with those of lofty inclination. For if teachers and preceptors are not virtuous, but their co-residents are virtuous, they do not approach their own teachers and preceptors, but only approach suitable monks like themselves. If the teachers and preceptors are suitable monks, but the others are unsuitable, they also do not approach their teachers and preceptors, but only approach those of low inclination like themselves.