English
Or contact knowable by designation is "designation-contact." Born from that, or in that, is "born of designation-contact." Even in five-door contact, the stated meaning is possible. By that method, perception born from that is also called "born of designation-contact." But just as mind-contact-born, because no other kind is possible, is directly called "born of designation-contact," this is not so for sense-contact-born, as another unique kind is possible. This is the intention. If so, the four aggregates, being born from contact as stated, are fit to be called "born of designation-contact." Why is only perception thus called? The name belonging to the three aggregates by way of meaning, where the word "born of designation-contact" operates as a conventional expression by common usage, is attributed to that perception, and then it (the word) itself ceases. Therefore, it is said, "For the three formless aggregates," and so on. Or, because perception has another distinct name, "born of sense-contact," the name "born of designation-contact" should belong only to the three aggregates. But they, having given their name to perception, cease. Referring to this meaning, it is said, "For the three formless aggregates," and so on. Five-door perception can also be known by observing. This is said with that intention: Just as a gesture, being a sign for knowing intention when making hand movements, so too, observation, being a sign for knowing redness, etc., in looking with attachment, becomes manifest in the coming together of eye-consciousness and its object. Referring to such manifestation even in associated perception, this is said. Being manifest through looking with attachment, etc., it is fit to proceed as impulsion. To this doubt, ni... For the purpose of saying, "They are indeed based on faith," he said. "They think of something else" means they think of something different from what was previously thought and known by him. The commentary on the exposition of the aggregate of perception is finished. 4. Commentary on the exposition of the aggregate of volitional formations 20. In "at the lowest limit," this is a locative designation. For there, the principal is shown. If so, does it follow that it is not shown at the highest limit? It does not follow, because without being at the highest limit, there is no being at the lowest limit. For the lowest limit is indeed all-pervading. In the second case, it is an instrumental designation; the connection is "it comes from the lowest limit." Or even in the former case, what was said as "by the lowest limit," that too, by making a connection, is an instrumental designation in the sense of showing the principal volitional formations. "Volitional formations associated with that" refers to the forty-nine kinds of volitional formations. They are indeed included because they are connected to it. The commentary on the exposition of the aggregate of volitional formations is finished. Commentary on miscellaneous topics The word "samuggama" is established in the sense of birth, initial arising. For, in the combination of various conditions, the upward movement from the previous existence, called the former end, is "samuggama"; or, the arising at the junction, at rebirth, is "samuggama." But it is shown only where the five aggregates arise fully. By this method, the arising of incomplete aggregates in the one-constituent and four-constituent realms can be understood. Or, the simultaneous arising, the occurrence, of all five aggregates as they are understood, is "samuggama." In this sense, partial arising is not included. In the Himalayan region, the hair of a born sheep is "born wool." Similarly, in "a drop of clarified butter scum," the word "bindu" (drop) should be applied here too. "Having such a color and appearance" means having such a color and such a shape. Or, "paṭibhāga" is sharing, meaning sharing similarity, becoming similar. "Having such a color and appearance" means that it has such a color and appearance. "Heads of continuity" means roots of continuity, or parts of continuity. For, because it is a collection of various faculties, the principal part is called "head." Thus, the parts like the base-decad, being a collection of many forms, are called "heads." "The five aggregates are complete" is said with reference to the completeness of the count, not the completeness of each individual aggregate. Because it is said of the lineage arisen from kamma, it should be said, "the lineage arisen from season, mind, and food also occurs after such and such a time," and so on. But that will be explained in "in order of before and after," so without saying it, and to show what is unsaid, that not all of the kamma-born lineage is mentioned, the arising of spontaneously born beings is shown. Thus... (and so on)... "the five aggregates are complete" the method is shown by way of those with complete sense bases. But for those with incomplete sense bases, for those in the sense-sphere and form-sphere, by way of diminished sense bases, the loss of the continuity's head should be understood. "In order of before and after" this investigation is not about the arising of the five aggregates, but rather it should be seen as about the arising of their forms. Showing that, he says, "But thus..." and so on. "Among those arisen neither after nor before" by this he shows the cause for doubt. For among those arisen simultaneously, "this indeed produces form first," "this later," if not shown, cannot be known. And here, for this investigation of "in order of before and after," as the basis, the five aggregates arisen and continuing at rebirth are taken. And there, it is a locative case of determination, so he says, "form produces form first." Otherwise, if there were a locative case meaning "when one thing exists, another exists," at the moment of form producing form, they would say kamma also produces form, so both would have to be said. And taking the continuity of form and non-form, this investigation proceeds, so it is said, "form produces form first." Otherwise, if taking only what exists at the moment of rebirth, and conducting the investigation, there is no production of form by non-form, so the investigation of before-and-after production would not be appropriate here, it would have to be said. "The base is weak at the moment of arising" at the moment of arising of all forms... It is said with reference to weakness. At that time, it is called “weak” because it is devoid of post-natal conditions and not supported by food and so on. “Thrown by the force of kamma” – this is said with reference to the meaning that, even though the bhavanga is kamma-born, this continuum of results at the moment of rebirth-linking, is unstable, as if thrown by a kamma different from the one that produced the previous bhavanga. And after that, in the continuous continuum, it becomes stable by obtaining the immediately preceding condition and the pre-nascent condition. “The lineage is joined” means that the continuum of bases like the eye is joined in the sense of the cessation and arising of another when one exists, and not in the sense of discontinuity like the death-rebirth-linking and supporting bases. “From the factor” means from the jhana factor. The jhana factors, together with consciousness, are the producers of matter, and their supporting factors, such as the path factors, are seen to cause a special kind of matter to arise when they are present. Or, it means that the mind factors, such as volition, which act as factors or helpers in the production of matter by the mind, are not deficient in their strengthening factors, such as the jhana factors. For, being deficient in these, eye-consciousness and so on do not produce matter. If someone were to say, “Let the rebirth-linking consciousness produce matter at its static moment and at its dissolution moment, considering that the co-arisen base with it is pre-nascent at those two moments, and thus there is no lack of conditions,” he refutes this by saying, “If indeed the mind…” There, he concedes that it should not be said that the base is not pre-nascent for those phenomena even at the static and dissolution moments, and then points out the fault there. If it were to produce matter then, according to your view, even the rebirth-linking consciousness would produce it, but then there is no production of matter at all. And when there is production of matter, at the moment of arising, according to your view, there is a lack of conditions at the moment of rebirth-linking due to the absence of a pre-nascent support. Therefore, the rebirth-linking consciousness does not produce matter – this is the intention here. At the moment of arising, taking eight kinds of matter, it arises. It strikes. Why? Because the formless phenomena arise only with full power, with momentum, due to being conditions like immediate antecedents. By "not being an object" means it is not an object for a newcomer to a village he has never visited before. By "not being sufficient" means he is not master there. "Mind-originated… etc. … stand" – This is said because in whatever ways mind and mental factors are conditions for mind-originated forms, in all those ways, at rebirth, mind and mental factors are conditions, as far as possible, for the thirty-two kamma-born forms. "Root of the round" is called craving and ignorance. The form arising with the death-consciousness does not arise in another existence like those arising earlier than it. Thus, the non-arising should be considered due to the pacification of the root of the round. By "absence of form" means the formless is the escape from forms, and it is said with reference to the absence of what is to be produced, due to being abandoned through dispassion. Or, it is because form exists in the space of form that form-conditions produce form. But the formless is not a space for form. This means that the very form