English
, should be seen as a common result. "Ninth" is said with reference to the eight moments. "The four wheels turn" means that the attainment of dwelling in a suitable country, etc., the four wheels, revolve again, that is the meaning. "Being opportunities" means being like a permission, "Now let wholesome states arise," for their own arising. "Mind-time" means that time is distinguished by the dhamma itself, not by its specific states of having occurred, will occur, or is occurring, nor by its function of knowing. Therefore, it is said to be designated with reference to such a dhamma. Specific sequential occurrences This is the proper sequence, and the state of a seed is also the proper sequence, so it is fitting to say. With this intention, he said: "The seed-time is designated by way of the sequence of phenomena." "By way of the sequence of phenomena" refers to the eight-fold aggregate of phenomena. The accumulation of time is the time of being taken as if accumulated. To one who, taking one nature, whether this way or that way, makes an attachment to time, to negate that attachment, he said: "But this, being non-existent in reality, is merely a designation." "Knowing, it is to be understood." This is the connection. The other is a cause, meaning this condition is to be understood as a cause. In this context, it means there is no cause of a cause or a common cause. Conjunction is the collection of conditions, but a cause is each individual condition. This distinction between them should be known. By showing many conditions for eye-consciousness and so on, it shows that the wholesome states related to those doors are also conditions. The definition was made by the Aṭṭhakathā teachers. "The doctrine of a single cause" is the doctrine of a primary cause, or the doctrine of an ईश्वर (Īśvara) cause. "Mutually dependent" means the aggregate is spoken of due to the mutual dependence of its parts. And dependence is the non-production of the fruit as long as the collection of assisting causes does not occur, and the production of that which is capable of producing when the collection occurs. And the collection is the existence of those things in whose conjunction the fruit arises, even if they are inactive. "Non-conjunction... etc. ...arises" means that when the eye, form, light, and attention are not conjoined, there is no cause for eye-consciousness, and when they are conjoined, their nature does not revert, so there is no arising of a causal state. For one nature, when conjoined with another, does not become another nature. "In one hundred blind men, in each blind man" is the intention. Otherwise, if the meaning were taken literally, the inability of one blind man to see would not apply to all, nor is the inability of all stated due to the inability of one. Rather, it is due to the individual inability of all, so the simile would not be appropriate, nor would the connection between the simile and what is being likened. For among the things being likened, such as the eye, one's Because of the inability of one, the inability of all is stated, but it is the inability of all, together with their individual inability. And "a hundred blind men see" means a hundred blind men together see. Otherwise, it would lead to a dissimilarity with the example, as stated. "The state of being established..." means the coming together of those in whose presence results occur, and it describes how results occur when they are present. It is not merely the coming together of any number of things that is harmony. For the coming together of sound, smell, taste, and touch is not a cause for eye-consciousness, nor is the coming together of wood, potsherds, and stones for ear-consciousness. "That is that vision." "Not... established..." means this meaning does not need to be established, for the causal nature of eyes and so forth, which are individually without cause, when together, is directly perceived. For it is not proper to seek reasons for what is directly perceived. The harmony of the momentary parts like human existence is momentary harmony; without it, that moment, called the attainment of the ninth chakra, does not exist. That very momentary harmony is that moment. "Moment..." means it shows its own rarity. Or the word "moment" (khaṇa) is called "time" (samaya) in the sense of a moment. It shows the rarity of the arising of wholesome states, which depends on that rare moment, by explaining the meaning of "when that rare moment exists." By this method, in "conjunction... shows its occurrence," the application to each of these, and to those that follow, should be made for showing each specific thing. "Of that man," as in the swift man mentioned thus: "Just as, monks, there might be four strong archers, trained, skilled, practiced in archery, standing in the four directions. Then a man might come and say, 'I will catch and bring back the arrows shot by these... practiced archers before they land on the ground.'" The time is even shorter than the time of the devaputtas who, in their upward and downward flight, run face to face, and whose sharp hooves strike their heads and feet. The time called 'lazy' is defined by the mind. When it is spoken of, by that very defining mind, it shows its own smallness, saying, "I am thus small." And just as I am, so is the time of all wholesome mental activity, thus it shows its smallness. The showing of the word should be understood according to the method stated. Just as for the naturalists it is like the great, and for the atomists it is like the two-atom, it is just one. Cause... (etc.) ...shows its occurrence —by showing its dependent occurrence on conditions— the dependent occurrence of what is called 'cause' is stated as being dependent on that. But when there is dependent existence on conditions, the dependence on the aggregate of conditions is shown by what is called 'concomitance'. Therefore, its showing of that is not stated as being dependent on that. By this time, as the agent, or by this time, as the instrument, it was rejected by the Blessed One—this is the meaning. This method applies to the previous explanations. By way of the locative case means by way of the basis. Here, it means that the time which is an aggregate of moments is taken. Time, too, though defined by the mind and not existing in reality, is known as a basis and called 'locative', because the things occurring at that moment do not exist before or after it. 'Bhāva' means action. The characteristic of one action being the characteristic of another action is 'bhāvena bhāva'. Just as when it is said, "He went when the cows were being milked, he came when they were milked," the action of milking is the characteristic of the action of going, similarly here, when it is said, "in which time, in that time," this meaning is understood because there is no existence of the word's meaning without connection to another action. Therefore, the action of the mind's arising and the action of contact, etc., are characterized by the action of time's existence. Thus, in both instances of the word 'time', the locative case is used, being associated with the characteristic action. 'Uddānato' means by way of summary, by way of brief statement. The defilement-desire, when it takes on the nature of object-desire, does so by way of desirability, not by way of desiring. Thus, by way of desiring, it is only defilement-desire, not object-desire. By the phrase "both kinds," it includes the scope of both kinds of desire, even when combined. Therefore, The sphere of material objects of desire is excluded from the two realms of form and formlessness. But do not both types, when conjoined, occur in the realms of form and formlessness, since the states of form and formlessness are material objects of desire for the states of form and formlessness, and the passions of desire for form and formlessness, which have them as their objects, are established as defilement-desires? That is not so, because the strong defilement, the passion of desire, is included here as a defilement-desire. And thus, among the states of the sense sphere that occur in the realms of form and formlessness, delight is not included here, being subtle. Even though all desires are indicated by "two desires by way of enumeration," here, in "both types," only the states of the passion of desire, which are a part of that and are delimited by their mutual conjunction, are included. Or, the entire defilement-desire, the passion of desire, which is divided into craving for sense pleasures, craving for form, craving for formlessness, and craving for cessation, occurs here. It is said "both types" with reference to its complete occurrence. And a small amount of material objects of desire does not occur here either, namely, the results of karma in the realms of form and formlessness. Nevertheless, the states of the sense sphere are taken here because they are complete material objects of desire. And thus, the simile of the teacher's sphere is appropriate. In "cultivates the path to rebirth in the form realm," the word "form" is used after the elision of the latter part of "form realm." Similarly, here too, the elision of the latter part should be understood. Otherwise, the mind would be called "sense-sphere-sphere." In "by way of making it an object," etc., "desire" refers to all craving. Therefore, "if this desire," etc., is said. In "it wanders in desires, therefore 'sense sphere'," the 'ā' of 'cā' is shortened. By conventional usage: by conventional usage in states associated with knowledge, or, having occurred in states associated with knowledge, by conventional usage in similar states dissociated from knowledge due to their blameless and pleasant results. Or, taking some sign, even if there is another thing possessing that sign, the occurrence in some particular object by convention, due to long duration, even in the absence of the sign, is called conventional usage.