English
"It acts as a lord in the eye-door" means that in the state of the eye-door, it causes the factors connected with that door to act as its lord, as its supreme master. For it makes them follow it in the apprehension of form, and they follow it. The same method applies to the others. By which the person endowed with it, or the phenomena associated with it, become known. thus, he whose nature is known, the knowing of the completed task. In some places, it is two, saying: "Indeed, bhikkhus, by the development and cultivation of two faculties, a bhikkhu with destroyed defilements declares final knowledge... by noble wisdom and noble liberation. Whatever, bhikkhus, is his noble wisdom, that is his faculty of wisdom. Whatever is his noble liberation, that is his faculty of concentration." (Samyutta Nikaya 5.516) - in such passages, two. "Indeed, bhikkhus, by the development and cultivation of three faculties, the bhikkhu Piṇḍolabhāradvāja declared final knowledge... of the faculty of mindfulness, the faculty of concentration, the faculty of wisdom." (Samyutta Nikaya 5.519) "These, bhikkhus, are three faculties. Which three? The faculty of 'I shall know the unknown,' the faculty of final knowledge, the faculty of one who has known." (Samyutta Nikaya 5.493) "These three... the faculty of femininity, the faculty of masculinity, the faculty of life." (Samyutta Nikaya 5.492) - and in such passages, three. "These five faculties, brahmin, have different ranges... the faculty of sight... the faculty of body." (Samyutta Nikaya 5.512) "These five... the faculty of pleasure... the faculty of equanimity." (Samyutta Nikaya 5.501 and so on) "These five... the faculty of faith... the faculty of wisdom." (Samyutta Nikaya 5.486 and so on) - and in such passages, five. There, in the suttas, the mention of two, etc., is due to the nature of two, etc., as means of escape. But all faculties are to be fully known, and the teaching of things to be fully known is Abhidhamma. Therefore, here all are stated together. Because it arises having become the state of one with destroyed defilements, it is said "because it arises only in one with destroyed defilements." That which indicates, leads to, makes known, is a sign/mark. Or that by which something is indicated, is a sign/mark. What does it indicate, or what is indicated by it? The lord, or the ruler. The sign of the lord is indaliṅga. The meaning of indaliṅga is its nature, indaliṅgaṭṭha. Or indeed, indaliṅga itself is the meaning of the word indriya, indaliṅgaṭṭha. Prepared, produced, is siṭṭha. Produced by the lord is indasiṭṭha. Served, attended. The signs of the lord called kamma, these Not only should the deeds be joined to the family, not to others. And these two meanings should be joined to the deeds, and the others to the Blessed One, thus he said "as appropriate". By that, because of the Blessed One's deed and his being the chief. Here, in these faculties. They reveal, they make known, by the understanding of the cause's success or failure, through the fruit's success or failure. In "he cultivates that sign" and so on, making it an object of experience is called cultivation, thus he said "some for the cultivation of objects". There, even though all are to be made objects of experience, the word "some" is because those that are not to be seen are not to be cultivated by frequent attention. For only a mere review exists in them. In "cultivating that path of his" and so on, development is called "cultivation", thus he said "some for the cultivation of development", referring to faith and so on which are to be developed. Sovereignty is the state of being a faculty-condition, and in the absence of the state of being a faculty-condition, the state of being followed by signs and so on, which arise in a different way in the continuum associated with them, through their own conditions, for the male and female faculties. And in this sense, they are faculties because they make one supremely sovereign. In the way shown for the eye and so on, the sovereignty of others and those that follow them should be joined as appropriate. Below, in the Aṭṭhasālinī. Only non-delusion, not four separate phenomena, therefore the characteristics and so on of non-delusion, which are explained in the term "faculty of wisdom", should be understood for them, this is the meaning. The rest are given in the Aṭṭhasālinī with their characteristics and so on as their own nature. But are not the characteristics and so on of the faculty of pleasure and the faculty of pain mentioned there? Although they are not mentioned, they are understood through the mentioned characteristics and so on of the faculty of joy and the faculty of dejection, so these too are as if mentioned. How? The faculty of pleasure has the characteristic of experiencing agreeable tangibles, its function is to enjoy agreeable states, its manifestation is bodily delight, its proximate cause is the body faculty. The faculty of pain has the characteristic of experiencing disagreeable tangibles, its disagreeable the taste of enjoying forms, the manifestation of bodily affliction, and the basis of the faculty of the body. Here, it should be understood that the taste of enjoyment is only of agreeable and disagreeable forms as objects, not the opposite, that is, the taste of enjoyment is not of agreeable forms with disagreeable forms. The attainment of the noble stages by beings is a common and primary purpose of the Buddha’s teaching, thus it is said, "having fully understood the internal phenomena," and so on. In the commentary, the order of teaching the life faculty after the male and female faculties is mentioned; this is consistent with the teaching of the twin faculties. Here, however, in the analysis of faculties, the life faculty is mentioned after the mind faculty; it should be understood that it is mentioned in the middle because it is the guardian of the preceding and succeeding internal and external faculties. Whatever is felt, all of that is suffering. This is to make known that as long as the life faculty, which is the guardian of the two kinds of existence, continues, there is no cessation of these feelings, which are suffering. And thereby it makes known that the eye and so on are to be fully understood because they are bound up with suffering. Immediately after that, it is said with reference to the faculty of knowing, which is associated with the path of development, because it is to be developed. For development follows immediately after insight. Even though there is the condition of pre-arising and so on, the task that must be accomplished by way of the faculty condition is called "task," because it is unique to it and because the discourse on faculties is proceeding. By way of being a forerunner, the mind faculty is brought under control, not the others. For even the faculties associated with it accomplish their respective faculty tasks as mental factors, which are to be accomplished. And it should be understood that this topic, "to be accomplished everywhere by way of the faculty condition," continues. In non-arising and non-support, the causal factors' causing their occurrence is a sign, a following. Feelings of pleasure and pain, arising by covering and pervading, overpower the co-arisen and become manifest by themselves, and the co-arisen, by their power, are as if they have attained the state of pleasure and pain; thus it is said, "bringing about their respective gross forms." For the peaceful and the ignoble, associated with unwholesome deeds and their results, etc., the manifestation of a neutral state should be applied. Or, in the same class, with pleasure and pain, the manifestation of a peaceful and refined state. The manifestation of states of confidence, exertion, presence, concentration, and insight, is for faith, etc., in due order. By the word "etc.", the fetters pertaining to the upper realms are included. The function of the faculty associated with the path is shown. Thereby, for that associated with the fruit, the function of calming and abandoning those respective fetters is shown. The faculty of one who knows, having accomplished all tasks, due to the absence of anything else to be done, is indeed directed towards the Deathless, and is a condition for that state. It is not, like the others, engaged in other functions. Therefore it is said: "and is a condition for the state directed towards the Deathless." 220. Even so, it means that even though they are all-inclusive, wholesome and unwholesome energy, etc., to be included by the term 'faculty of energy', etc., and eyes, etc., differentiated by time, person, condition, etc., to be included by the term 'faculty of eye', etc., do indeed include all, but they are not inclusive of those that do not exist in a certain realm. And because it is not specified, in the case of the implication that all are present in all realms, by refuting that, the statement 'all-inclusive' shows that it does not indicate inclusiveness of what does not exist. The commentary on the Abhidhamma analysis is concluded. 2. Commentary on the Questioner's Questions 223. Here, "unapprehended" is stated as being absolutely non-objective. "Because it is mixed with form, it is included among non-objective form-phenomena." Why is this said? Is it not the case that because it is mixed, the life faculty is not included among non-objective phenomena? For it is not said that the eight faculties are non-objective, is it? This is true. But with reference to a part of the life faculty, it is said to be included among non-objective form-phenomena. By its formless portion, it has the nature of a limited object, etc. The intention is that it is included in a certain aspect. But by its formless portion, it has the nature of a limited object, etc., and by its form portion, it has the nature of not being spoken of (as an object), of the mixed (phenomenon), the collection...