English
can be understood from the enumeration of phenomena, as explained in the description of consciousness mixed with form, and thus it is not stated. When considering the minimum, only two octads arise from temperature and mind; thus, referring to the time with sound, it is said, "when considering the maximum, two nonads." "Previously" refers to the section on the analysis of aggregates, they say. There it is stated, "arising three times in each mind-moment." Or, it refers to the two continuities, etc., ending in seven, mentioned here, and thus it says, "the karma-originated, previously mentioned, is seventy-fold." And that, when arising, arises three times in each mind-moment; it is with this intention that it is said, "arising three times in each mind-moment." "Arranged in the four directions" means their heads are intertwined, arranged in the four directions at the base, standing embracing each other, like different vehicles. "And in the five-constituent existence, in the course of existence" refers to the time when the five consciousnesses arise due to karma that does not generate form, and the condition of co-arising consciousness. For at that time, only name arises from it. But due to the condition of karma-consciousness, both always arise, it can be said. And due to the condition of post-arising consciousness, form is supported. "Among the non-percipient beings," etc., is said referring to the condition of karma-consciousness. "And in the five-constituent existence, in the course of existence" is appropriately said referring to the time of the arising of form from karma other than that which generates the life-continuum, etc., the time of cessation attainment, and a time other than that of the arising of the life-continuum, etc. For at the time of the arising of the life-continuum, etc., the form arising from the karma that generates it, and that result, can be said to be a condition for karma-consciousness. Even without depending on co-arising consciousness as a condition, In existence, form and name, arising through action, are not independent of kamma-consciousness. In all places means at rebirth and in existence. Name-and-form due to co-arising consciousness, and name-and-form due to kamma-consciousness, should be combined as appropriate. In "name-and-form and name-and-form and name-and-form," the word "name-and-form" by one part of itself is the form of the word "name" by the word "name," and of the word "form" by the word "form." Therefore, "one remainder of similar forms" should be understood as the position of the word "name-and-form" and the non-appearance of the other "name-and-form" words. Other than result is non-result. Since it is considered twofold, it should be combined as "this is indeed appropriate." In "moments of wholesome consciousness, etc.," by the word "etc.," it should be understood that the arising of kamma that does not produce results is included, just as in moments of unwholesome and functional consciousness, even in moments of resultant consciousness. However, in moments of resultant consciousness, due to volitional consciousness, both are found in the manner stated before. To avoid such moments of resultant consciousness, it is said, "in moments of wholesome consciousness, etc." By the Suttanta method, it is said because the supporting condition for forms is not mentioned in the Paṭṭhāna. But in the Suttanta, it is stated that "when this exists, that occurs; when this does not exist, that does not occur; that is its support, origin, cause, source." Thus, the supporting condition for form is stated as "name-and-form supported by consciousness." And in the method of the forest, the postures and dwellings are supported by forests, groves, villages, towns, cities, countries, and individuals. And from that, the acquisition of robes and other requisites of life is said to be with difficulty or without difficulty. And forests, etc., do not partake of the nature of object-support, etc., for postures and for the acquisition of robes, etc. Therefore, the absence without it is to be seen as the supporting condition by the Suttanta method. It is not necessary to say that volitional consciousness is merely an object-condition for name at the time of kamma-object rebirth, etc. Thus, the one-fold conditionality of form alone by the Suttanta method. is said. For when it is said that form, which is doubtful, has that as its condition, there is no need to say that name has it. Since the arising is evident, taking the non-evident rebirth, he asks, "How then is this?" and so on. It should be known that name from the Sutta, and form from reasoning, are conditioned by consciousness. Having established it by reasoning, and strengthening it with the Sutta, he says, "Even that which arises from kamma," and so on. "Like that which arises from mind" means like that which arises from mind. Since only name and form are seen to arise, by speaking of them, the unsurpassed Dhamma-wheel is set in motion. For the proclamation of emptiness is the setting in motion of the Dhamma-wheel, this is the intention. Or, by merely speaking of the nature of name and form, the nature of suffering as a truth of arising is stated, and by the proclamation of the truth of suffering, its origin, its cessation, and the path leading to its cessation are also proclaimed. This is because suffering without a cause has no cessation of its cause, and there is no such thing as that which does not cease, and cessation cannot be attained without a means. Thus, the proclamation of the four truths should be connected with the setting in motion of the Dhamma-wheel. The explanation of the designation of the term "name and form" is finished. Explanation of the designation of the term "six sense bases" 229. "By definite rule" - this is said with reference to the fact that the four great elements, the six sense objects, and life, as they arise, are definitely conditions for the six sense bases that arise, through co-nascence, support, pre-nascence, faculty, and so on. But it should be understood that the sense objects such as visible form do not have the nature of co-nascence, support, or maintenance, and therefore are not included. And their nature as object, pre-nascent object, and so on, is not only for those included in the continuum, nor is it of one kind like the eye and so on, and thus their conditioning is not by definite rule. "By definite rule... and so on... life faculty" - here, by the word "thus," the sense objects such as visible form should also be understood to be included. "The sixth sense base and the six sense bases are the six sense bases" - here, although the words "sixth sense base" and "six sense bases" do not have the same form phonetically, in meaning, the sixth sense base is only a part of the six sense bases, and thus a part It should be understood that an ekasesa (retention of one) of partial similarity is made because there is similarity. Indeed, even in meaning, they desire an ekasesa of partial similarity for similar things, as in "crooked and bent and bent." Therefore, there must be an ekasesa even for things partially similar in meaning. Or else, the sixth sense-base and the mind-base are called the sixth sense-base, or the mind-base; or the sixth sense-base and the sixth sense-base are called the sixth sense-base; or the mind-base and the mind-base are called the mind-base. Having made an ekasesa, it is said "six sense-bases" together with the eye and so on. Showing that very ekasesa, made in terms of the mind-base as a condition for mere name, and as a condition for name-and-form, he says in meaning: "For the ekasesa thus made: the sixth sense-base and the six sense-bases are the six sense-bases." Indeed, the ekasesa as stated is thus made in meaning: the sixth sense-base and the six sense-bases. And everywhere, when an ekasesa is made, the singular designation should be understood as made due to the commonality of being expressible by words like "six sense-bases" for those for whom an ekasesa has been made. It will be said in the section on the indeterminate. Although in the unwholesome section and the wholesome section it is said "from name as condition, the sixth sense-base," in the Suttanta division, however, only the resultant sixth sense-base is taken, and with this intention, the indeterminate section alone is cited as proof; this should be understood. But in the method of conditions, the condition for even non-resultant (states) is brought forth with "the sixth arises from its drawing down" and so on. That should be understood as brought forth with the desire to speak exhaustively. "Here it is included" means here it is included by the method of ekasesa. "There, in the indeterminate section, it is divided in the division of worldly results"; this is the intention, and it should be understood. Neyya means "knowable." Here, regarding "increase and decrease," increase from sevenfold conditionality is eightfold conditionality, and from that, ninefold, or from that, tenfold; this is increase. Decrease, however, from tenfold conditionality is ninefold conditionality, from that, eightfold, from that, sevenfold; thus it should be understood. But not that both increase and decrease are from sevenfold conditionality alone... The lesser and lesser ones should be connected, then there is no lesser one. By saying "being a helper to the heart-base," it means that name is not unassisted, as in the immaterial realms. It only shows that the heart-base, together with name, is a condition for the sixth sense-base. It is not intended to mean that name is a condition in the same way that the heart-base is. For the base is a dissociated condition, not name; and name is a condition for resultant causes, etc., not the base. In the course of existence, immaterial phenomena are conditions only for the established karmically-produced matter, not for that which is arising.