English
just as the three-fold terms stated after being placed in the two-fold terms are as if included therein, similarly, since the meanings of the three-fold and two-fold terms are stated in a dependent and depended-upon relationship, even in the three-fold terms stated after speaking of the two-fold terms, they are as if included therein, as he says, “parato…pe… yojitattā” (because they are joined later… and so on). Samānavīthiyaṃ means in the same path. Cakkhusaṅghaṭṭanāya means by the impingement of eye and form. Soti means the impingement of eye and form. Taduppā is the arising of that eye-contact. That is the feeling of adverting. But is it not said that feeling is a condition for contact, not contact a condition for feeling? No, because the arising of consciousness is taken under the heading of feeling. Because it is for that purpose, because it is for the purpose of eye-contact. That which causes to arise is the purpose, the result. The intention is that it refers to the results of the rūpāvacara and arūpāvacara realms. For these are not taken here. Therefore it is said, "because they are themselves the mind-door," and so on. From that, from the bhavaṅga. In "kusalādīnaṃ from eye-contact as a condition," by the former "ādi" word, "from ear-contact as a condition" and so on are included; by the latter, akusala and so on. By "by way of the eight kāmāvacara wholesome cittas" and so on, since even wholesome and indeterminate kāmāvacara cittas are connected, it is said, "their obtainability in the same thought-process is stated in the commentary." Nineteen sets of twenty-four, by way of nineteen sets of three, excluding the sets of three for feeling, joy, and illustration. If the obtainability of wholesome and so on should also be connected in different thought-processes, then why is it connected only in the same thought-process? It is said, "but in the commentary," and so on. For that very reason, because it is not denied in different thought-processes. Connection with consciousness: speaking of feeling by way of consciousness, making a connection with consciousness. By way of the three realms: by way of the wholesome triad and so on, and by way of the kāmāvacara and other realms. By way of the door triad: by way of the doors of eye and so on, and by way of the wholesome triad and so on. Wherever: because there is no specific difference in the meaning to be explained, wherever in the sevenfold divisions and so on. And the door is not untouched, is the connection. Thereby it shows the difference from the sevenfold division to the thirtyfold division. Although the realms appear in both, by touching upon the rūpāvacara and other realms, the obtainability in different thought-processes is shown, so it is said, "and here the obtainability in similar and dissimilar thought-processes is very clear." They are easy to explain, because the aggregate of feeling is divided through the approach of touching upon doors and realms. It is said that the planes are not established by expecting them, meaning, they are not spoken of by division of planes. Devoid of what is to be expected, meaning, devoid of the specific doors that are to be desired, as the door-planes are not taken. In “by way of support,” to show the intended support here by showing the support directly and indirectly, it is said, “depending on faith,” and so on. Therein, “supports” means those that are supports for feeling. “Seeing” means eye-consciousness, or grasping by seeing. “By way of being a support” means by way of being a poor support. If smelling and so on were supports, they would be ordinary supports. And an ordinary support is only in various sense-door processes, so the statement of its non-acquisition indicates that it signifies various sense-door processes here, as in “in the nose-door and so on.” “Of Kasiṇa preliminary work and so on” means of the production of Kasiṇa preliminary work, attainments, and the increase of insight, and so on. “Its non-acquisition” means the non-acquisition of support, and this is because one cannot know the practice of others through smelling and so on. For Bodhisattas in their last existence and so on, touching it without hearing might be a root support, hence it is said, “mostly.” “Of accomplished intention” means of accomplished intention by the attainment of the support for liberation. “By that” means by the statement “thus eye-consciousness.” “Its support” means that which is a support for the subsequent seeing of Kasiṇa forms and so on. Firmness is a unique characteristic of sensual lust and so on, so it is said, “or of one whose sensual lust and so on are not abandoned.” “Lust has arisen,” and so on, only describes the investigation of the arising of lust and aversion in agreeable and disagreeable objects, not their specific function. To show this when spoken of by specific function, it says, “by not attending,” and so on. “Feeling that has arisen” is the meaning. “By another way” means by another way, which is the transcending of defilements arising dependent on eye-contact. In “and likewise by way of development,” the word “likewise” refers to the support of eye-contact for feeling in the four planes. Its own nature is spoken of in another way, thus it draws this very meaning. Here, development is the other way. All contemplation should be understood as development, not merely the full understanding of abandoning hindrances. And of each other, that is, of one another among the tangible great elements, and by way of the water element. Of these, that is, of birth and so on; and this is a genitive of agency. The connection is that it shows the strong causal condition of co-arisen mental contact. Or of that seeing, that is, of the sense-sphere knowledge that arises by way of seeing the danger in birth and so on. That very thing, as the result of its own result, means: what was said as "mental contact" as the cause of contact, that very consciousness is not suitable to be spoken of as the result of contact, which was stated as the result of its own result, by saying "born of eye-contact" and so on. Even though the causal condition of contact dependent on consciousness is obtained by "mental contact" and so on, it was not stated to avoid the confusion of cause and effect. Having said this, even though contact is a condition for consciousness, consciousness is not a special condition for it like contact is. To show that consciousness is not said to be "born of eye-contact" and so on, "or because" and so on was stated. The commentary on the Abhidhamma Analysis is finished. 3. Commentary on the Questioner. 150. That very aggregate, means that very aggregate of phenomena called mind-arising, and the aggregate of all remaining material phenomena. As far as possible, means that restraint which has reached the sixth door, and the other in all six, thus as far as possible. From that, means from covetousness, ill-will, and so on. As appropriate, means that which should be restrained, in accordance with it. Sometimes, means he speaks of those very cycles in general. Or sometimes, means in some place among those cycles. Even a little. The intention is that there is only one division, not many as in the analysis of sense-bases and so on. The commentary on the Questioner is finished. The commentary on the Analysis of Aggregates is finished. 2. Analysis of Sense-bases. 1. Commentary on the Suttanta Analysis. 154. "Asādhāraṇato" means unique. To establish their uniqueness in relation to opponents, it shows a common example, saying, "like the meaning of the word 'ayatana'." Or, the meaning of "ayatana" is just the meaning of "eye," etc., specified by the word "eye," etc. Referring to such a meaning of "ayatana," it says, "unique, like the meaning of the word 'ayatana'." If the word "eye" means the enjoyment of an object, then this designation would apply to ear, etc., too. To avoid this over-extension, it says, "even when there is," etc. In the second alternative meaning, "cakkhati" means it points out, or is like pointing out, or is like clarifying, what is even or uneven, supported by consciousness. The word "rūpa," which denotes color, is intended to mean "like form," "like what is cognizable by the eye," "like having a body," "like having an image." So it says, "or the meaning of the word 'rūpa' is expansion." "Vacanameva" means only vocal sound, sound with communication. "Gamīyati" means it is brought near. By stating that "ajjhoharaṇa" (ingestion) has the grasping of flavor as its root, it shows that flavor is, by tradition, the cause of life. For the grasping of flavor is the cause of flavor, ingestion is the cause of the grasping of flavor, and that is the cause of life. And the grasping of flavor as the root of ingestion should be understood mostly. "Desa" (place) is that by which fruit appears or is revealed; it is a cause. So it says, "the place of arising means the cause of arising." "Tathā" means in the manner of the eye-ayatana, etc. "Manogocarabhūtā" means those that are objects of the mind alone. "Sāmaññalakkhaṇeneva" means by the common characteristic, called the nature of phenomena, without grasping the specific characteristics like experiencing, etc. The twelve are spoken of as having a single ayatana, having a single nature, because there is no purpose in speaking of them separately. For the teaching of ayatanas is for the purpose of showing the distinction between doors and objects. "Pubbantato" means from the prior part, from the state of ripening. For the state of ripening is the prior part of inherent phenomena, and the absence of destruction is the latter part. The word "ayatana" in "nivāsaṭṭhāna" (dwelling place), etc., is not used by way of explaining the meaning of the word, as in the meanings of "ayatana," etc., but rather it is established by common usage in those specific contexts like temples, etc. Thus it is, he said,