English
For, because the teaching of conditions is indeed the teaching of truth through the manifestation of arising and cessation, and the teaching of truth is the turning of the Wheel of Dhamma. As he said, "This is suffering, monks, for me... in Bārāṇasī, at Isipatana, in the Deer Park..." who set in motion the unsurpassed Wheel of Dhamma," etc. Therefore, to show the setting in motion of the Wheel of Dhamma by demonstrating the absence of a teaching of truth in the phrase "consciousness is a condition for name-and-form," the statement "or merely by the declaration of name-and-form," etc., was made. The explanation of the term 'name-and-form' is concluded. Explanation of the term 'six sense bases' 229. "As is possible" means "according to the possibility." Therefore, the four great elements are conditions for the five sense bases such as the eye base, by way of conascence, support, presence, and non-disappearance. But among the physical bases, the heart-base is a condition for the sixth sense base (mind base) at the moment of rebirth, by way of conascence, support, mutuality, dissociation, presence, and non-disappearance. In the course of existence, since only a base that has arisen together with the immediately preceding consciousness can, by its strong nature, become a support for that (consciousness) upon reaching stability, and not a conascent one, therefore, it is by way of pre-existence, support, dissociation, presence, and non-disappearance. And for the other bases, it is by way of the faculty condition for the sixth sense base, which is called the five consciousnesses. And for life, it is by way of the faculty, presence, and non-disappearance conditions. This should be understood as stated. "Only in one way" means that just as for the eye base, etc., the mind base is a condition in a fixed, single way, due to its performing specific functions like seeing, it is not so for the form base, etc. For these, however, the conditionality for the mind base is in a different way, such as being a visual object, etc. Therefore, it is said "not fixed." Some, however, connect the word "fixed" with "belonging to one's own continuum" and explain the meaning as "definitely belonging to one's own continuum." By this analysis: "the sixth sense base and the mind base (are) the sixth sense base," the essential nature is shown. And by the other two (analyses), the essential nature is shown both verbally and semantically. By making an ellipsis in the manner stated, "the 'six sense bases' are said together with the eye base, etc.," the mind base is said in Pāli to be "six sense bases" together with the eye base, etc., in the phrase "name-and-form is a condition for the six sense bases." "As stated" means the manner stated by oneself, beginning with "the sixth sense base and the mind base," etc. Sa It is in the sense of sound, or in the sense of meaning, by the word ‘name-and-form’ and by the word ‘six sense-bases’. If in the Suttanta-division only the resultant sixth sense-base is intended, then why is it said, “the other, however,” and so on? To address the objection that the non-resultant is intended as the other there, it says, “in the method of conditions, however,” and so on. The nature of conditions should be understood as tenfold by including cause, nutriment, and faculty among co-arisen and so on; then as ninefold by removing one; then as eightfold by removing one. Thus, here, there is a descent in a general sense, and an ascent in a specific sense of cause and so on, which should be understood also in the sense of jhānas and so on. At rebirth, the immaterial phenomena are conditions for the co-arisen matter at the moment of its arising; thus, it specifies with “in existence.” By the rule “only post-natal, dissociated, and so on,” it excludes co-arisen, pre-natal, dissociated, and so on. To show that the phrase “of the remaining mind-base” —the inclusion of ‘remaining’— also refers to a specific domain due to the context, it says, “in the existence of the five aggregates,” and so on, because in the commentary it is said, “base-matter,” and so on. It should be connected as appropriate: the nature of name-and-form as co-arisen, mutual, support, presence, non-disappearance, and so on, at rebirth, is the general nature of co-arisen and so on. The nature of name as conjoined, resultant, cause, nutriment, faculty, and so on, is the specific nature of conjoined and so on. For form, however, the nature of dissociated condition should be connected. The commentary on the explanation of the term ‘six sense-bases’ is finished. Commentary on the explanation of the term ‘contact’ 230. “In the sense of its non-difference” means in the sense of the non-difference of that contact, that is, in the generality of the nature of contact. The statement of only one is not appropriate. “Of another also” means of another also, as stated. For, in the objection about the impossibility of a single contact from all sense-bases, the implication is that the possibility of many also from a single sense-base is not there. To make known that “such a nature does not exist,” it shows this with “of another also,” and so on. “In the sense of an illustration” means in the sense of showing an example. “From the possibility of a single contact” means of what. the place of battle. Because it is obtainable as arising from a single contact, it is said by the Blessed One, "Contact arises from the six sense bases," thus explaining the refutation. In the remaining ones, such as "single," etc. In the ninefold conditionality, one should understand the result and the non-sense-base. And thus, by way of object, pre-arisen, existent, and non-departed. To show what kind of conditionality this is, it says, "present... etc. ... referring to." It says, "object... etc. ... referring to" because it is possible even for things free from past and future time, merely as objects. There, "that" refers to the sense base of form, etc. The explanation of the term "contact" is finished. The explanation of the term "feeling" 231. By "immediate, etc." means by immediate, contiguous, supporting, non-existent, and non-departed conditions. By "supporting" means by immediate supporting. Immediate and contiguous conditions are indeed included in immediate supporting by virtue of their immediacy. Non-existent and non-departed conditions are included in them because they are themselves the immediate and contiguous conditioned phenomena. "Its" refers to the supporting condition. "Of all" means of both resultant and non-resultant. For the feeling associated with rebirth-linking, bhavanga, and death consciousness, the conascent mind-contact is a condition in eight ways, as explained. The immediate is a condition by way of immediate, etc., and the non-immediate is a condition only by way of supporting. And this should be understood as showing the possibility of their arising, not as showing their being mind-door processes. The explanation of the term "feeling" is finished. The explanation of the term "craving" 232. Just as life-sustaining nutrients arise from elixirs, so too, happiness caused by them, and suffering such as old age, which can be removed by them, should be understood as objects of phenomena. Because beings accumulate kamma out of a desire for the fruits of kamma, resultant feeling is a special supporting condition for craving, but not so for others. Therefore, it says, "resultant especially... etc. ... and other not especially." "Other" means non-resultant. "Spoken of as desiring happiness" refers to equanimity that is inherently desirable, not inherently undesirable. Therefore, it says, "equanimity." "Hā panā" and so on. Of all, means of the person with feeling, whether not free from passion or free from passion. That it is only due to feeling, this rule is for preventing other rules, and it should not be understood as preventing other conditions. By this, the rejection of other conditioned phenomena is also prevented. The explanation of the term "craving" is finished. The explanation of the term "clinging" 233. "Previous view" refers to the eternalist view, firmly held as "the self is eternal" (Dī. Ni. 1.31). Therefore, it says "grasping at self... and so on... should be understood." "Clinging" means grasping. "World" or "grasping" means the view that "the world is eternal," that is the view. Therefore, it says "being clinging to views." "Summary of Dhamma... and so on... only views" shows the connection of the separated terms. The intention here is that, in brief, there is strong craving, and in brief, the four clingings are only views. "From the summary and detailed Dhamma" means that from the Dhamma as a whole, which is a summary and detailed, it determines the summary and detailed parts of it. The grasping at self is preceded by the eternalist view, and preceded by the annihilationist view, this is the connection. "Of these" means being the master, as the root and cause of the aforementioned eternalist and annihilationist views. "By 'ādi' (etc.)" means by the phrase "first, the clinging to the view of self" and so on. The mind, being attached to the enjoyment of existence, having performed kamma that produces existence, is reborn. That delight in existence, due to its long continuation in the mental continuum, arises frequently for the one who has just been reborn. Therefore, it says "even if... and so on... because it must continue." Since even the delight in existence, except for the path of arahantship, is a form of clinging to sensual pleasures, it says "thinking that there is no strong craving." For delight in existence also strongly operates in its own sphere. "All craving is clinging to sensual pleasures"—here too, its exclusion from the path of arahantship is stated, and this should be brought in and connected. The intention is that they are the basis of arising, not the object. Therefore, by the aggregates being the abode.