English
from the formless in terms of objects, it is said, “Arisen… …knowable.” The state of being knowable by the six consciousnesses must be fixed in form, but form need not be fixed in that. And the word “eva” (only) indicates an unfixed domain, as in the commentary (DhsA. 594) “present form.” It is said: "It is to be known by the six, such as eye-consciousness." Saying "only present form" and so on, he states the fault there. Therefore, because in the Pāli, the word "eva" (only) is stated as "only to be known," and by its inappropriate application, no desired success is achieved, but rather undesired success, due to the observation of a one-sided characteristic rule for all forms, therefore. If the rule is taken according to its literal meaning, there is no arising, and from that, there is no purpose for stream-entry either. By the method stated, by the method stated, such as "remote from form." Or, the preceding knowledge is the basis-cause for the subsequent knowledge, thus it is "knowledge-basis." Here, in "sajāti" (of the same kind), the prefix "sa-" is said to mean "of the same kind" to show it means "of similar nature." And "of similar nature" refers to the meaning of virtue, such as right speech. By this, it should be understood that "sajāti" (of the same kind) implies "of similar nature." Just as the presence and exertion for the non-distraction of mind on the object, so too, their non-distraction is exceedingly helpful, thus it is said "by way of mutual helpfulness." Therefore, even though other co-arisen phenomena exist, the inclusion of these alone in the concentration aggregate is shown. But what is said in the Saccavibhaṅga Commentary (VibhA. 189) and Visuddhimagga and so on (Vism. 2.568), that "exertion and mindfulness are included by way of action," that is said with reference to their non-concentration nature and their helpfulness to concentration. And therefore, it is said there: "Here, only concentration is included in the concentration aggregate by way of being of the same kind" (Vism. 2.568; VibhA. 189). Here, however, "inclusion of the same kind" refers to the inclusion of concentration and its helpful phenomena by way of their place of arising. Penetration is the grasping of the nature of the object without error. And absorption is a firm settling on the object, a deep immersion into it. Thus, it is said "a function similar to penetration." Or, the similarity of the functions of wisdom and initial application is stated, because they are conducive to striking and striking around the penetration of the object. The explanation of the section on 'the one' is concluded. The Exposition of Suffering Description of the Receptacle of Clinging 596. To show the meaning that the eye is "all-seeing" (samantacakkhu) in the sense of seeing everywhere, in all ways, it is said: "seeing all conditioned and unconditioned things." In "Evamādinā" (and so on), the word "ādi" (and so on) should be applied individually to all three phrases: "suffering is to be fully understood, it has been fully understood." For the Pāli text proceeds thus: "This is suffering, monks, in things unheard before, vision arose in me, knowledge arose in me," and so on. By "ākārena" (aspects), it means by twelve aspects. That too is of the sensuous sphere, being the nature of insight-recollection knowledge. They say: "Knowledge-eye together with the noble path is also fitting for insight-knowledge." But it seems more fitting as insight-recollection knowledge together with the highest path. The term "eye" applied to the aforementioned fleshy lump with its constituents, arises dependent on the four-originated material phenomena that occur in a continuous stream, hence it is said: "four... and so on... constituents." "Saṇṭhāna" (shape) is just the colour-ayatana (sphere of colour), and it is said because the colour-ayatana is cognized in various shapes in the great elements arranged in those various ways, not because the shape-concept is dependent on the colour-ayatana itself. For indeed, shape can be cognized even by touch in darkness. And so it will be said: "Length and so on can be known even by touch," and "dependent on the aggregate of elements arranged as length and so on." Even though these origin and shape are not different from the water element and colour-ayatana, their separate mention is for those that are thus-existent (origin) and those that are shape-existent. By this, the meaning is shown that a specific state occurring by way of the water element and colour-ayatana is origin and shape. There, origin is four-originated, arising at the age of sixteen. They say that its mention (as a place) is due to craving. "Atathābhūtānaṃ" (of those not thus-existent) means of those otherwise existent. The aforementioned constituent-object, being an aggregate. By 'being present' it is said by way of repetition. For thus, there is no arising for those whose defilements are destroyed, nor for Brahmas. Because of the specific nature of the water element, arising is related to the water element, and also dependent on what is supported by the water element; thus, its non-contradiction is stated due to its dependence on the four elements. Here, regarding 'being supported by season, consciousness, and food,' they say, 'season and food contained within other kalāpas are intended.' It shows the eye's state of being contained in many kalāpas, because even when the affected retina is removed, the eye still exists. Impact is the state of being directed towards the object, due to being a condition for friction. Friction is the attainment of the state of a support. Because perception dependent on the eye, etc., is called 'impact-perception.' This 'manifoldness' is the reason for not stating it, not for its being understood by the causal action. But it should be understood from the accomplishment of expectation. For the causal action's expectation is indeed the resultant action. Even though the eye-consciousness does not attain the state of being a support by 'it grasps the eye,' it shows the established nature of that designation there, because its essential nature is not transgressed. The meaning of 'leading in seeing' is indeed the meaning of 'lord' for the eye; thus, the simile of a lord is stated with 'just as a lord,' etc. When the eye leads the eye-consciousness in the function of seeing, it is said that the eye also leads the co-arisen eye-contact, etc., there; thus it is said 'those phenomena... etc.... leads,' but not because eye-contact, etc., are functions of seeing. Or, showing that this is a figurative expression with the meaning that the eye, leading the eye-consciousness which is helpful through the condition of an faculty for eye-contact, etc., in the function of seeing, also leads eye-contact, etc., which follow it, it says 'those phenomena... etc.... leads.' Because of the manifold meanings of elements, the meanings 'leads' and 'reveals' are stated for 'cakkhati' (sees). Even form is a visible object; thus it is said, 'The eye sees even uneven forms, therefore it is cakkhu (eye).' The meaning of 'use' is simply the state of being a strong supporting condition for contact, etc., which are door-dependent. 599. Door-dependent... etc.... arising It is said that when eye-consciousness arises, the impulsion, due to the strong object, definitely arises, after reception and so on. And indeed, it is not possible that it would stop and turn back after eye-consciousness, or reception, or investigation. This is certain. "By that condition" means by that kind of condition. "Similar to those" refers to the mind-element, investigation, and determining, which are similar to seeing, in that they do not involve a special kind of activity like relishing, making the object important. For the impulsions of the five doors, there is no activity of making the object important in a way other than relishing, because their object is a material phenomenon. Therefore, only "are relishing and delighting" is stated. It cannot be said that even for the impulsions following the mind-door, there is no activity of making the object important as relishing and delighting the material form. Material form is an object-dominant condition only for unwholesome states. Thus, in the Paṭṭhāna, "An indeterminate phenomenon is a condition by way of object-dominant condition for an unwholesome phenomenon. One relishes and delights in the eye, making it important," and so on, a material phenomenon is also analyzed as an object-dominant condition. But in "An indeterminate phenomenon for an indeterminate phenomenon, an indeterminate phenomenon for a wholesome phenomenon," only fruits and Nibbāna are analyzed as object-dominant conditions. And by enumeration, it is said, "Object, object-dominant, proximate support, pre-nascent, existence, non-disappearance – these are one." If it were also for wholesome states, it would have to be said "two." "Those" refers to the impulsions mentioned. "And associated with them" means associated with the impulsions. "Others" are eye-contact and so on. If only the state of material form as an object condition were intended, it would suffice to say, "It is an object of material form." But since material form is also a special condition for the impulsions of that door, the word "having taken as object" is said to indicate that special condition, which is a condition other than the object condition. even a lamp.” 600. In the arising of ear-consciousness, the term “act of hearing” refers to the ear’s role as the agent of hearing, being a condition for ear-consciousness. Thus it is said, “one hears by means of the ear-consciousness as its support.” The sap of food is life, which is called “tongue” because it is inclined towards it, and it calls it forth. With the word “tongue” thus established, the act of tasting, which is called “calling forth flavors,” is obtained.