English
Thus, by their pervasion of the body, one strikes the place of the other, and the other strikes the other, showing their mutual opposition. Or, their pervasion is indeed the gross manifestation of their mutual opposition. The sense objects and bases, being the causes of continuous manifestation, should be seen as the places of pervasion. This opposition is shown in terms of a person possessing both, for ease of understanding. 181. "Referring to defilement-desire" means that the thought mentioned in "thought is desire, lust is desire" (Mahaniddesa 1; Culaniddesa, Ajita Manava Puccha Niddesa 8) is intended. For it too vexes and torments, being distinguished as defilement-desire due to its connection with defilements, or due to its connection with defilement-objects. "Connected with sensual desire" means connected with desire, which is called sensual lust, or bound to sensual desire. And even though there are other phenomena connected with sensual desire, the term "desire-born element" is understood to be established specifically for thought, because thought is pre-eminent in the occurrence of sensual desire. The same method applies to the element of ill-will, and so on. "Harming" is causing suffering to oneself and others. "They wish to harm" means they wish to kill. 182. Even when arisen in both, sensual thought is called "a breach of the path of action" because it generates a path of action through covetousness, and because it breaks the path of action of non-covetousness. "As for ill-will" means that the word "ill-will" indicates ill-will thought. For that is the element of ill-will. Similarly, in the case of harming and the element of harming, the breach of the path of action should be connected according to possibility, in terms of ill-will and in terms of killing, and so on. "Here" means in the two triads. The statement that encompasses all wholesome actions in the sensual realm by including the other two in each case is a comprehensive statement. "Here," however, when it is said "in this sixfold group," the sensual realm By the word, the grasping of sense-sphere realms and the element of renunciation, etc., occurs. "Are to be made to obtain" means the dharmas obtaining the state of eye-element, etc., are to be made to obtain by drawing them out and showing them. "It moves here" is *cāra*, what moves? Contemplation. The movement of contemplation is *sammasanacāra*, an appellation for the three-realms dharmas. The explanation of the Suttanta-division is finished. 2. The explanation of the Abhidhamma-division 183. "Of the eye" is stated as a distinguishing cause, with an uncommon possessive sense. For it is uncommon to other individuals and common to all forms like blue, etc. "It arranges" means it produces as if being assigned, "You should proceed thus and thus." And the meaning of the root "to arrange" is made distinct by the prefix, so it should be understood that even without the prefix, this word "dhātu" expresses that meaning. The word "dhātu" is formed in the sense of agent, object, state, instrument, and location, thus all five of these meanings are stated. Elements like gold and silver are the seeds of gold, etc., like rocks. "They hold their own nature," thus "dhātuyo." Here too, the formation of the word "dhātī" as "dhātu" should be understood. For the word "dhātu" also has the meaning of "holding." And this agentive meaning is not like the former, so the mere holding of a non-sentient nature is the primary meaning of the word "dhātu," and is stated separately. "Elements like elements" here, like the word "lion" is established in a mane-bearer and then applied to men, so the word "dhātu" established in parts of rocks should be understood as applied to eyes, etc. Knowledge and the knowable are *ñāṇañeyyāni*. Their parts, the elements that are their divisions, are *ñāṇañeyyāvayavā*. Among these, the divisions of knowledge are a part of the dharma-element, and the divisions of the knowable are all eighteen. Thus, the elements are merely parts of knowledge and the knowable. Or, the nature to be known by knowledge, when expressed by the word "dhātu," is *ñāṇañeyya* because it is not distorted, meaning it is not to be known by distorted apprehenders like views, etc. The parts of that *ñāṇañeyya* are the eye, etc. The word "dhātu," established in parts with dissimilar characteristics like flavors, etc., is applied to such other parts. is to be understood as being applied to the eye and so on, or as being established in the eye and so on, just as in the case of tastes and so on. "This is a designation for mere lifelessness" - by this, he shows the established meaning of the word "element" in the sense of mere lifelessness. "It has six elements" - thus it is six-elemented. What is called "a person" in the world, that collection of phenomena, is a mere collection of six lifeless elements such as earth and so on. The meaning is that there is no living being or person here. The order of the eye and so on was stated earlier, so here, showing the order of the three elements in each triad, he says: "in terms of the sequential arrangement of causes and effects." The sequential arrangement of causes and effects is simply their being causes and effects. Here, "cause" is intended as condition. "Effect" is what arises from the condition, so he says "eye element" and so on. The causal relationship of the mind element and the mind-object element to mind-consciousness should be understood as appropriate, or in terms of that mind element acting as a door. "In terms of all" means in terms of the thirty-five elements such as the light element and so on, as stated. That which is not ultimately real can never be included among ultimately real things, so he says: "of those existing by their own nature." The light of the moon, the light of the sun, and so on, are merely colors and hues, so he says: "the light element is indeed the form element." "Connected with forms and so on" - this refers to the beautiful sign, the aspect to be grasped as an object of craving, and so, instead of saying "forms and so on," he uses the word "connected." Even without being an object of craving, the second alternative is stated: "the beautiful element is an object of wholesome result." The harming element is volition, or the intention to harm others. Non-harming is compassion. "Both" refers to the mind-object element and the mind-consciousness element. In the case of inferior and so on, the eye and so on, when despised in the previous manner, are inferior; when esteemed, they are sublime; when neither greatly despised nor greatly esteemed, they are middling. It should be understood that the middling element is stated by extracting it from the pair of inferior elements mentioned in the Khandhavibhaṅga. Although the consciousness element is divided into six consciousness elements, yet "by the grasping of the consciousness element, of that before" Because it is said: "The mind-element is grasped as following the wanderer," he says: "The consciousness-element... ...is merely a summary of the consciousness of beings." Because the world of many elements and various elements is spoken of in terms of many eye-elements and so on, and in terms of the various kinds of each of these, he says: "It is merely the eighteenfold division of elements." In the commentary it is written: "By the division of the eye, ear, nose, tongue, body, mind, and mind-consciousness elements." Here, the connection of the eye and so on with merely the word "element" is not intended, because the division speaks of the nature of knowing. If a connection is made with the word "consciousness-element," two grasps of mind should not be made. For there are not two mind-consciousness elements. Or it should be said: "Eye... body-consciousness, mind, mind-element," because there is no dvanda compound in unequal conjunction. This might be the reading here: "Eye... body-consciousness, mind, mind-consciousness element." The teaching of aggregates and sense-bases is a summary teaching. The teaching of faculties is an elaborate teaching. Considering both of these, the teaching of elements is neither too summary nor too elaborate. Or, the teaching of elements mentioned in the Suttanta-Bhājanīya is an overly summary teaching. The teaching to be given in terms of the light-element and so on, up to the many elements and various elements, is an overly elaborate teaching. Considering both of these, this is "neither too summary nor too elaborate." Like the surface of a drum, because the eye-element is the support of consciousness, like sound. And by these similes, just as sound and so on, being inanimate, arise from the conjunction of inanimate drum-surfaces and sticks and so on, so too eye-consciousness and so on, being inanimate, arise from the conjunction of inanimate eye and form and so on. Thus, it shows the absence of an agent or experiencer, because causes and effects are merely elements. Like forerunners and followers, meaning that some inanimate things are like forerunners and followers for some other inanimate thing. Or, the mind-element itself, not exceeding its own moment, is like forerunners and followers due to being earlier and later in time, even though there is no state of forerunners and followers for eye-consciousness and so on, which also do not exceed their own moment. is to be seen. Like a dart, like a stake, it is to be seen as associated with the three kinds of suffering. Desire itself is suffering, the suffering of desire, or the suffering of the frustration of desire. For perception, recognizing even the suffering of suffering as pleasant, generates that desire and its frustration through the non-achievement of the desired pleasantness. "Formations are predominant in kamma" means "because they throw into rebirth," and so on. "Bound by the suffering of birth" means because it is bound by the suffering of birth that is generated by itself.