English
but are not deeply immersed in the teaching." And they say this. Of both of these: that the scent of cotton is greater than the scent of defilements, and the color of hot water is greater than the color of cold water, of both of these. And since in substances where fire and so on are predominant, no specialty of forms and so on is observed, it is established that forms and so on are not special qualities of fire and so on. Therefore, it says, "due to its absence… and so on… established." Thereby, form is not a special quality of fire, because it is not observed as special at all in substances where fire and so on are predominant. That which is a special quality of something, is not observed as special at all in substances where that is predominant, just as the water element is not observed as special in substances where the earth element is predominant. Thus, in the remaining cases too, it should be applied appropriately. What then is the doctrine of various clusters? It shows that even if there is no inherent diversity, there is some specialty due to the diversity of root causes, which is not a mere aggregate, because the ability to perform actions like ultimate killing is observed only in some of them. Even one: by the word "even," it shows that there is nothing to be said regarding many. The aspiration for the state of having five sense bases, which was mentioned as the state of desiring to see and so on, is accomplished by that. By this particular cause, it states a particular result. For it is not what was said by that is affirmed. Tanti is action. By distinction, it is an excess brought about by its own cause. Therefore, it is not a condition for the ear, but rather for something else, is the intention. It shows that even one action, with its many natures, can produce a result of many natures due to that cause of many natures. Now, it states the fault if the action lacks the aforementioned distinction, saying, "due to the absence of an interval between faculties." Its meaning is: in the absence of a distinct cause, the absence of a distinct result is impossible. The distinct action that is the cause of the eye, if it lacks other distinctions, then it would not be able to produce other faculties. Thus, the non-production of the ear faculty and others would occur from it. And similarly in other cases. Here, distinction refers to the action's ability to produce specific faculties, and that is the nature shown previously. It is not possible to know that the production of kamma-born matter at the moment of rebirth is due to many exalted volitions, or to one volition accompanied by limited volitions. Therefore, it was said, "all... are known." Now, to explain that impossibility in detail, it was said, "by various volitions," and so on. Its brief meaning is this: if the production of faculties is intended here to be due to various actions, then kamma-born matter would arise at the moment of rebirth due to both exalted kamma and sense-sphere kamma. But this is not appropriate, as it is said, "exalted volition is a kamma condition." Nor is it appropriate for there to be defective faculties at the moment of rebirth in an spontaneously arisen birth, due to the faculties fixed for that existence, even with a fortunate destiny. If it is produced by various exalted volitions, then one rebirth is not produced by many actions. This has been ascertained in the Saketa question. Thus, by this statement, which indicates the production of the eye faculty, ear faculty, and heart-base by one exalted kamma, it is also established that many faculties can be produced by one limited kamma, as appropriate. “It is accomplished that by one action, the arising of many faculties occurs.” To show this meaning, that “arrived” means the performance of the function of arrival, it is said “paṭi…pe…nakato.” And because of its extremely subtle nature, and its existence as a conglomerate endowed with a visible object imperceptible to the physical eye, it is said “like the wind.” The sound-sphere arising from mind would never be an object condition for ear-consciousness, because it arises from temperature, striking through a series of elements. Therefore, it is said “for it does not…pe…arise.” And in the Paṭṭhāna (Paṭṭhāna 1.1.2), it is said without distinction, “The sound-sphere is a condition for ear-consciousness by way of object condition.” Is it not that “they are heard after a long time” implies that for those far away, there is no quick hearing, or that for them too, there would be no distinction between far and near by quick hearing? No, “far…pe…to” means that sounds of washermen, etc., located far away, are not heard by ear-consciousness after a long time. If that sound, within the range of hearing, is perceived by mind-consciousness, whether far or near, as a sound that has truly come into range, then the meaning is that it is a misconception to think “heard after a long time” or “heard quickly” due to a difference in apprehension. Explaining this very meaning in detail, he said, “Just as…” and so on. It is a certainty…pe…a misconception, but the occurrence of ear-consciousness is the same in both cases, because that sound…pe…comes. If sound does not occur through a series of elements, how do echoes, etc., arise? He said, “Far…pe…it is a condition.” By “they have come by way of arising,” it is shown that material phenomena, too, where they arise, there they break up; they do not migrate to another place. By “they are of the nature of striking,” he states that those elements are the cause of the arising of sound. “Of the ear-region” means of the ear-place, meaning “of that which is located in the ear-place.” “By way of the disposition of a person with eyes” refers to the occurrence of eye-door javana impulses, mostly for beings, being drawn along by the varied and diverse visible object. “Its occurrence only in the cavity of the ear-hole” by this… He refutes the view that the faculty operates outside its base. For the faculty operates only at its base, as its function and use are seen there. Even if it were to operate outside, it would not be capable of grasping its object, otherwise, even if the base were covered, the object would be grasped. And because it is the cause of grasping the object, or because it is the cause of consciousness making an object, while remaining in the ear-cavity. By that designation, it means that scent, being associated with the grasping of scent, is also spoken of in that way. Scent is a condition, meaning scent is a co-operative condition. It should be connected with saliva, etc., as a condition. Similarly, earth, meaning the internal and external earth, which is another co-operative condition, is a condition for grasping the object. Being the basis, meaning being the basis for the elements of fire and wind. Of the dependent ones, meaning of the dependent great elements of water, fire, and wind. Always, meaning both when pressed and when not pressed. Therein, meaning in the aggregate of forms called the upper body, which has eighty-four types. Unable to be separated, meaning unable to be separated even from a cluster, saying, "This is the eye-decad, this is the body-decad, this is the gender-decad." 616. To be known by touching long, etc., This is not said because long, etc., are the range of body-consciousness, but because the tangible, which is the form designated as long, etc., is to be known by touching, and also by mind-consciousness which arises after the body-consciousness process. Arrangement of long, etc., meaning having an arrangement of long, etc. The absence of one in the other refers to the non-coexistence of shade and light, and light and darkness. How then does light dispel darkness? Some say, "The color-ayatana, which exists as darkness at the same time as light arises, is broken up. The elements that exist as the basis of darkness gradually become the basis of such a color-ayatana." Immediately after the cessation of darkness and its dependent elements, in that continuum, such In this confluence of conditions, the arising of light-dependent things is to be understood. For without the great elements as support, there is no occurrence of light. Nor does the color-object called darkness cease by itself, because the derived material forms, which are a single cluster produced by its supports, cease simultaneously. They say that darkness occurs even when released from earth, walls, trees, etc., like the rays of a lamp flame or a gem. But faint darkness, without a support like a wall, is not clearly perceived. They also say it is appropriate that dense darkness occurs relying on a support. 620. In "non-human sound," the prefix 'a' is not meant to negate mere humanity, as indicating similarity is not intended. But to show it means negating difference from humans, it says "non-human... etc." Similarly, "to be praised" means to be praised by way of the object, as in "the sound of bamboo splitting," etc. 632. By "karma, mind, etc.," the word "etc." includes climate and food. "Those respective forms" means forms like female gender, etc. "Arising dependent on the female faculty" means that female gender, etc., which are mutually conditioned, are said to be caused by the faculty because they mostly exist in a continuum with the female faculty, and are absent otherwise. "Otherwise" means otherwise than female gender, etc., or in the absence of the female faculty. And "of the term 'female'" refers to the mental process of "female." "Of those forms" means of the forms of female gender, etc. If the female faculty is a co-operative cause for the forms of female gender, etc., then why is its conditionality as a faculty, etc., not stated for them? It is not a co-operative cause. Rather, to show that it is called a cause merely by their being conditioned by its presence, it says "because, moreover," etc. 633. Because gender, when it changes, changes in conformity