English
Thus, in this way, the encompassing of the eighteen elements within the six elements should be understood. Therefore, it was said, "all elements are condensed into six elements." Empty means empty of self. Therefore, because of its inherent nature, the term "element" is used here, as it says, "the word 'element' is established in mere inherent nature, which is empty." The non-pervasion by the four great elements means that space, which is the limit of matter, is that from which things are distinct, and by which things are delimited, and is not in contact with them. If it were pervasive, this would not be the case. Therefore, it says, "the state of not being pervaded by the four great elements." For the elements have a delimited existence. 173. Denying the former meaning that there is no such thing as an aggregate apart from its constituents, he states the second meaning, "or only two," etc., without an aggregate. "Born in each self" means individual. "A distinct portion" means a single earth portion, unmixed with other portions like hair, etc. "Application" means the application of development. "Effort" means the zeal that accomplishes development. "Striving" means such volition. "Of the contemplations of elements, repulsiveness, and colors" means of the contemplations of elements, the contemplation of repulsiveness, and the contemplation of colors. By non-engagement means by the absence of intention, thinking "I produce this, this production is mine." "Doing" means they produce reflections of attention. By way of characteristic means by way of nature. But since the earth element has hardness and roughness, he said, referring to words like "hard and rough." Vekantaka is a metal capable of cutting all metals. For it cuts, it cleaves, thus it is called 'vikanta'; that which is 'vikanta' is called 'vekantaka'. "Like metal" means it stands dense and solid like iron slag in the form of iron. But when heated and struck, it scatters into pieces; it is not soft, smooth, or workable. Therefore it is called "a different kind of metal." "By tin, copper, etc." means: bronze, made by mixing tin and copper; pewter, made by mixing lead and copper; brass, made by mixing zinc and copper. But that which is produced solely from zinc, which they also call 'pittala' (brass), is not intended here. Only the aforementioned mixtures are taken and called 'artificial'. "Merely an example" is said because pearls have many kinds by origin. For there are eight origins of pearls: elephant's forehead, boar's tusk, serpent's head, cloud-peak, bamboo-joint, fish-head, conch, and oyster. Among these, those from an elephant's forehead are yellow and without luster. Those from a boar's tusk are just the color of a boar's tusk. Those from a serpent's head are blue, etc., very pure, and round. Those from a cloud-peak are brilliant, of an indistinct form, dispelling darkness at night, and are only for the use of deities. Those from a bamboo-joint are the color of the 'kāra' fruit, not brilliant, and those bamboos grow only in places frequented by non-humans. Those from a fish-head are the color of a 'pāṭhīna' fish's back, round, light, and without luster, and those fish are born only in the middle of the ocean. Those from a conch are the color of a conch shell, can be the size of a jujube, and are without luster. But those from an oyster possess special luster and are of various shapes. Thus, among the eight kinds of pearls by origin, those born of fish, conch, or oyster are marine. Some say that those born of serpents are also marine, the others are not marine. Therefore it is said, "Marine pearl" is merely an example; all pearls are indeed pearls. Or, mostly in the commentaries, it is said, "Pearl means marine pearl." For mostly in the world, marine pearls are seen. And among them, only those born of oysters; the others are rare. 174.Here there is no fixed rule, because only the state of being a substance is intended. 175.By sharpness means by keenness, occurring due to heating and so on. For the form of heat, sharpness here is keenness. "Natural" means the inherent body-heat is intended. "Always" means at all times, as long as the life-faculty persists. "Ghost-fire" means the fire of a hungry ghost. "Here" means in the discourse on the external fire element. 176."Blowing" is fanning, and that occurs with force, so it is said "by means of swift movement." "Stirring up" is drying up moisture, or being the cause of the aggregation of elements arising elsewhere. 177.It is said that the preparation of delimited space relies solely on the non-entangled space obtained through wall-holes and so on, hence "and of non-entangled space it is spoken." 179."By being a condition for the arising of pleasant and painful tangibles" means by being a condition that produces desirable and undesirable tangibles. "For whom is that a condition?" it is said, "for the body-dwelling heat." And "by being a condition" is the instrumental case for cause. For by that causal factor, the aforementioned capacity for pleasant and painful tangibles exists. By "just so," it draws in "according to its strength, in part of the body or the whole body." "Thus" means by the manner of pervading, accomplished by the figurative expression of its result. "Of these" means of pleasantness and so on. By "or indeed the gross occurrence is pervasion," it shows the non-figurative meaning of their pervasion. "Having both" means having pleasantness and painfulness, and having joy and sorrow, or having places of pervasion and non-pervasion. 181.Here The intention mentioned in the explanation section, like "intention is sensual desire" (Mahāni. 1; Cūḷani. Ajitamāṇavapucchāniddesa 8), is the intention. There, defilement-sensual desire is indeed like "the intention-lust is a man's sensual desire" (A.N. 6.63; Kathā. 513). Regarding object-sensual desire, it is called "intention" because of such and such intending and conceiving, not "initial thought" (vitakka) – this is the meaning stated here. However, in the commentary (ṭīkā), to show the meaning in terms of initial thought, "that too indeed" etc. is stated. If it is intended that the former meaning is still primary there, then the word "pi" (also/even) for combining would be meaningless, and "because of the arising of defilement-habit" would not be said, and later it will be said, "by the word 'ill-will' it shows ill-will-initial thought." The intention is that defilement-sensual desire is distinguished because it is associated with defilements. In "bound to sensual desire," it should be understood that object-sensual desires are also included by the word "kāma." 182. "Arisen in both" means arisen in both beings and formations, or arisen by grasping both aspects of the object, i.e., the aspect of beings and the aspect of formations. To show that it is a specific type of kamma-path, and that it destroys kamma-paths, and that it is a division of kamma-paths, "by association with covetousness" etc. is stated. Similarly, the connection is that "by harm" it shows the initial thought of harm. And "by harm" means by the word "harm." "As far as possible, by way of taking life, etc." – by the word "etc." it includes taking what is not given, false speech, slanderous speech, harsh speech, and frivolous talk. All... (abbreviation for 'etc.') ... by the elements of sensual desire and renunciation that encompass. "Two by two" means the elements of ill-will and harm, and the elements of non-ill-will and non-harm. By "but here" etc., by showing the mixed nature of defilements and purifications, and the undesirability of confusion, it accomplishes the former meaning through the method of exclusion. The explanation of the Suttanta division is concluded. 2. The explanation of the Abhidhamma division 183. "Special" (visesa) means both unique and excellent; to show both of these, "not common to other individuals, the excellence of all forms like blue, etc." "Holding" is what is said. Indeed, a designation also occurs due to an uncommon cause, just as in "drum sound" or "barley sprout." It also occurs due to an excellent cause, just as in "he understands, as it really is, the ripening of past, future, and present actions, with their basis and cause" (Kathāvatthu 355; Paṭisambhidāmagga 2.44). "It is just the meaning of the element" means it is just the meaning of this word "element." Indeed, the meaning to be expressed by the element is illuminated by the prefix. The distinction of the states of determination and holding, which is not similar to the former, is evident. "In the dissimilar parts" means in the parts whose characteristics are dissimilar, whose natures are unlike. As is possible: The mind-element of action, by way of strong support; the mind-element of result, also by way of immediate succession to the mind-consciousness of result; for the other, entirely by way of strong support. But the dharma-element, the feelings and so on, co-arisen, by way of co-arising and so on; not co-arisen, by way of immediate succession and so on; by way of strong support, by way of object and so on, is a condition for mind-consciousness. Thus, the causal relationship of the mind-element and dharma-element to mind-consciousness should be connected as is possible. He says that the mind serving as a door is also called "mind-element" in the Suttas, saying, "or by way of the mind serving as a door." The connection is: the causal relationship of that mind-element to mind-consciousness should be connected as is possible. "By the former method" is an adjective, because the second method is divided only by way of the inferior triad. And the connection is "of the various elements, such as the eye-element." Indeed, there are not two mind-consciousness elements, this is the intention in showing the division of the eighteen elements. The showing of the division into aggregates, sense-bases, elements, and faculties, in brief and so on, is because these