English
means excluding the ear sense-base for a deaf person. "For some, nine sense-bases" means excluding the eye and ear sense-bases for a blind and deaf person. "For some, seven sense-bases" is said with reference to the form, smell, taste, body, tangible, mind, and dhamma sense-bases for one in the womb. "It is not said that eight sense-bases arise" this is an explanation of the meaning of "for it is not said in the Pāli... etc. ..." For one who is born deficient in eye, ear, and nose, there would indeed be eight sense-bases. And if there were a birth without a nose, it would again have to be said, "for some others, ten sense-bases arise." And if that were the case, just as it is said once "for some, nine sense-bases arise" (Vibh. 1007) with reference to a blind and deaf person, so it would have to be said, "for some others, nine sense-bases, for some others, nine sense-bases arise" with reference to a blind and noseless person, and a deaf and noseless person. It shows this meaning that "it is not said thus" by saying, "thus... etc. ... and that is not said." Thus, in questions about the arising of elements and so on, "for some, eleven elements..." appear. For some, ten elements appear, for others, another ten elements, for some, nine elements, for some, seven elements appear.” Thus should the question of the appearance of elements be understood. By the word “etc.” are included questions concerning faculties, such as “for some, fourteen faculties appear,” etc., which proceed according to that method. Here, just as the phrase “seventy rūpas at most” is applied in “in the spontaneously arisen and the apparitional” in terms of two wombs, so is not “thirty at least.” This, however, should be applied only in terms of the spontaneously arisen womb. Even a part of what is indicated as a single application obtains a connection. And it is said that for the spontaneously arisen alone, who are born blind, deaf, without a nose, or hermaphroditic, thirty rūpas arise, in terms of the ten bases of tongue, body, and heart-basis, not for the apparitional. This is the intention of the commentary here. Those who say, “it is stated in the Great Commentary that for the apparitional, born blind... etc. arise,” that should not be accepted. For that is a faulty reading. And having done so, in the commentary on the Āyatana Yamaka, it will be said, “However, in the sense-sphere, there is no apparitional being without a nose. If there were, one would say, ‘for some, eight sense-bases appear.’” Others, however, say, “the Pāli text, ‘for some, eleven sense-bases appear,’ up to ‘for some, nine sense-bases,’ is stated with reference to the apparitional. Therefore, there is no contradiction in the commentary, and thus this explanation of the meaning is indeed consistent and accords with the aforementioned Pāli.” But what some say, “by the inclusion of the apparitional, the spontaneously arisen are also included. Thus, in the Dhammahadaya Vibhaṅga, in the enumeration of ‘at the moment of rebirth in the sense-sphere, for some, eleven sense-bases appear,’ etc., only the inclusion of the apparitional is made, as in ‘of the apparitional ghosts,’ etc., not the inclusion of the spontaneously arisen,” that is because the spontaneously arisen with complete sense-bases are included among the apparitional. It should be understood that it was said in the sense of inclusion. Thus it will be said: "Those born from moisture, having perfect and imperfect sense-bases, are said to be included in the spontaneously arisen," and "to show the primary origin, the origin of all perfect sense-bases, it was said 'of the spontaneously arisen'." In the Commentary, however, to reveal the two origins in their own nature, and to show the occurrence of descent solely through the origin of those born from moisture, without including the other in the spontaneously arisen origin, it was said "among those born from moisture and the spontaneously arisen." All that should be examined and understood. "Of decease and rebirth" means of the immediately preceding decease and the subsequent rebirth, which is of mixed and unmixed kinds. "By aggregates, etc." means by aggregates, objects, destinations, causes, feelings, joy, initial application, and sustained application. "For a supramundane internal object, a supramundane internal object; for a non-supramundane external object, a non-supramundane external object" – it was said "only showing a method" because such specific distinctions of decease and rebirth are possible only in the formless realms. "Some good destination" refers to a good destination excluding the supramundane, thus it says "of those in the form and formless realms," etc. Some, however, also say, "just as it excludes the supramundane, so too it excludes Uttarakuru." "From the decease in some good destination" means from the decease in the aforementioned good destination. Although there is no rule that "this particular rebirth is not a bad destination," they say that the teaching has reached the stream-enterer. Or it was said thus with reference to a destined Bodhisatta. For them, there is no rebirth in some bad destination, as they are not reborn in Avīci and the like. The meaning of "from the decease in some bad destination" should also be understood in this way. "Some good destination rebirth," however, should be understood as a sense-sphere good destination rebirth. "By itself" means by oneself. "And this specific distinction was thus shown in detail" – this was said with reference to "for a non-supramundane external object," etc. "With four aggregates... etc.... there is rebirth" – this is merely a showing of the non-distinction. "In each distinction" means "in a non-supramundane external..." in each part, such as "to a non-great, external object," and so on. There, in that very place, it is said: "to a non-great, external object, to a great, external object; to a non-great, internal object, to a great, internal object," and so on. In each specific division, the connection of decease and rebirth should be understood in terms of one who, having deceased, is reborn in that very existence, and so on. This particle "to" is in the sense of location, indicating this, it says: "without a cause from that, means without a cause there." Its meaning is: it does not occur without a cause, such as ignorance and volitional formations, produced in that previous existence. Reaching an extremely dull state is an inability to perform one's function. Decease is denied in terms of the five-door consciousness, not in terms of the consciousness immediately following it. This meaning, "of the five doors," and so on, has been stated earlier in the commentary, so it says: "for even immediately after the five-door consciousness, decease has been shown before." What needs to be said there has already been said below. To show that the cessation of the eye-base and so on occurs together with the decease-consciousness, "and in the twin," and so on, is stated. "Due to being matured" means due to reaching a conclusion through ripening. "Contact and so on" refers to contact and so on, co-arising with volition as stated. The conditioning of the continuum by repeated arising in relation to the object, such as kamma, as it presents itself, is the cause for the establishment of the rebirth-linking consciousness there. To show that the accomplishment of the purpose of the actions of bending and so on, which arise in terms of the continuum, is in the rebirth-linking consciousness itself, it says: "bending... and so on... shows." "On the earth with strong efforts" means with the earth as the support, and with one's own strength and effort as the means. "Caused by sound" is said with reference to sound being primary and so on. Such a place, like the interior of a mountain, is also its cause. "Other lamps and so on" the word "and so on" includes oil wicks and so on. Because of its non-existence before the occurrence of sound and so on. For if echoes and so on were to exist before the occurrence of sound and so on, they would go to the place of the sound-cause, but they do not. It is said to be "there" because of its non-existence before that. The same meaning should be applied to the simile. Just as what arises from a cause does not go to the place of the cause, so it does not come from there, thus it is said: "Therefore it does not... ...come." Those causes, like sounds, are its conditions. By the method stated, by the method stated in the simile. The meaning is that the rebirth consciousness, being present in the place of the cause of the former existence, does not go to another existence and become its condition. The first meaning is that what arises from a condition, the conditioned, arises without going elsewhere, without reaching the place of the condition. The second meaning is that having first come into conjunction with the condition, it does not go elsewhere from there and become the object of the conditioned. As far as possible, the fault of absolute oneness or difference was applied to milk and curds, as in "curd would not arise from milk, nor would curd belong to the owner of the milk." In this way, for all causes like seeds, and for all things arisen from causes like sprouts, the fault should be applied as far as possible, appropriate to the cause, and appropriate to what has arisen from the cause. By refuting absolute oneness in phenomena bound in a continuum, the view of eternalism is refuted, thus it is said: "It refutes the view that happiness and suffering are self-made." Similarly, by refuting absolute difference, the view of annihilationism is refuted, thus it is said: "It refutes the view that happiness and suffering are made by another, one experiences, another makes." Thereby, the destruction of what is done and the arrival of what is not done are averted. It should be understood that the refutation of determinism and naturalism