English
with the nature of the previous gender's support, it is said, "even in the course of existence, as in rebirth." By "whose... etc., not" and the word "etc." is meant the statement: "But if the male faculty arises for someone, does the female faculty arise for them? No." i (Yama. 3. Indriyayamaka. 188) comprehends. 635. The activity of bodily expression should be understood as a special kind of communication, just like a special kind of clarity, because it is a place for the arising of defiling states that are repulsive as doors. Or, the stiffening of the wind element due to its nature of expansion is called "the function of the wind element." For function is also the nature of phenomena. The meaning is that it is proper to say that the form of the earth element is verbal communication. 636. "Thought... etc. ... grasped" is said with reference to the intention to produce the activity of expression by means of speech that reveals the intended meaning. For then it is said to be grasped by them. Since even one letter must be produced by many javanas, and because it is of an incapable nature when produced in that way, it is not distinguished or differentiated. Therefore, it is said: "all... etc. ... differentiated." "Uninterruptedly" means not mixed with those arising in between. "The last consciousness" is said to mean the death consciousness without distinction, with the intention that "the death consciousness of others... etc. ... is known." Or, "And those who will be reborn in the fine-material or immaterial realms and attain final Nibbāna, for them, when they are passing away, their verbal formation will cease, but their bodily formation will not cease" (Yama. 2. Saṅkhārayamaka. 88) – by this statement that the bodily formation of the death consciousness of those in the sense-sphere realm who are reborn in the fine-material and immaterial realms does not arise, it is said that "even for others besides the Arahants... etc. ... is known." And because – "For whom the bodily formation ceases, for him the verbal formation will cease – yes" (Yama. 2. Saṅkhārayamaka. 108), "For whom the bodily formation ceases, for him the mental formation will cease – yes" (Yama. 2. Saṅkhārayamaka. 108), And from the statement: "At the moment of dissolution of the last consciousness, for them, the bodily formation does not cease, and the mental formation will not cease" (Yama. 2. Saṅkhārayamaka. 113) – And from such statements, it is not associated with the sixteenth consciousness before the last consciousness or with those after it. It is established that in-breaths and out-breaths do not arise. If they were to arise, it would not be said that "at the moment of the dissolution of the last consciousness, their bodily formation does not cease." But this has been said. Therefore, in-breaths and out-breaths that arose seventeen moments before the lowest point of decease cease with the second consciousness below the decease. By this, it is said that the bodily formation of the consciousness which is the immediate condition for the decease-consciousness, even though it is the immediate condition for the last consciousness of sense-sphere beings, does not produce bodily formations. Or, "of which consciousness" means the consciousness by which the very last bodily formation arises. That consciousness should be understood as what is spoken of, not the consciousness that is the immediate condition for the last consciousness. For "immediately" means without an interval of bodily formation production, meaning that the last consciousness will arise immediately after the production of bodily formation. Why? Because it is said: "For others, the verbal formation will cease, and the bodily formation will cease." (Yama. 2. Saṅkhārayamaka. 88) Otherwise, it would follow that bodily formation arises for those endowed with the third consciousness before the last consciousness. Thus, having shown the scriptural authority for the absence of form-generation by the decease-consciousness for all beings, now, to show the reasoning, it begins with "not indeed." There, by the word "etc." in "going to the womb, etc.," it includes the states of being immersed in water, being an unconscious being, being dead, being absorbed in the fourth jhāna, being endowed with form and formless existences, and being absorbed in cessation. 637. The state of various clusters being in contact with other clusters, due to their coming together and existing as a single dense mass, is spoken of. Because their diversity is difficult to discern, not because of their inseparability. "The distinctness of those elements" means the separated state of those elements, their distinct nature from other clusters, meaning their unmixedness. Since the aforementioned distinctness is the limit of forms, it is called "the end of form." Or, the emptiness of those elements. For those whose limit is space, they are to be understood as empty due to their being without end. And for that very reason, it is said that they are not touched by them, just as by other elements. Otherwise, if there were no non-contact with what is to be delimited. 638. Regarding "by forms excelling in various transformations," how are softness and workability obtained in leather and gold? Are not transformations like lightness found exclusively in forms bound to the senses, and not in those not bound to the senses? This is true, but here it is said by way of designation for things similar to them. Thus, in cotton and other materials, there is the designation of lightness due to the absence of an excess of elements that are causes of heaviness. Or it should be seen that "by forms excelling in various transformations" is said with reference to the supporting forms of the qualities to be specified. The meaning is that all are causes for all, as lightness and so on do not abandon each other. 641. By the word "accumulation" itself, that is, by the word "accumulation" mentioned in the specification. The accumulation which is the initial accumulation of the sense bases, their repeated arising, that same is the superior accumulation of form, meaning growth. To show this intended meaning by connecting it with the Pāli, it is said "but in the Pāli," and so on. The prefix "upa-" has the meaning of "first," as in "Giving, monks, is prescribed by the wise," and so on. And it has the meaning of "above," as in "They sat down in the pavilion, well-swept and sprinkled," and so on. Otherwise, if only the meaning of "above" for the prefix "upa-" were taken. 643. By the nature of ripening fruit, that is, by the nature of the ripening of fruit. Or fruit itself is the nature, meaning the designation of old age by the nature of fruit, such as the decline of life. Thus it is said, "spoken by way of fruit." In the period of the perfect ripening of fully matured forms, in the decad of decline and so on. 645. By the nature of what is to be done, that is, by the nature of eating and so on, through the primary and secondary fruits, the food substances intended here. In a compound that is poisonous, the nutrient essence is weak, meaning subtlety is stated due to the absence of poison. The essence of the sap that follows limb by limb, that is, the food essence that has entered the bodily parts following the network of nutrient-carrying veins. The internal food-condition is oil, which in the world is called the essence-element. The explanation of the discourse on what is grasped is finished. The explanation of the discourse on what is not grasped 646. From the saying, "one great element conditioned by three great elements, three great elements conditioned by one great element," etc., it is said that one great element relies on the remaining great elements, and is also relied upon by them in the form of derived matter, thus it says, "it relies and is relied upon." 647. Since the great elements do not abandon each other, there are many tangibles even in one kalāpa. Thus, this consideration is shown: even when many objects of the nature of tangibles come into range, only one becomes the cause for the arising of consciousness, due to focusing, etc. It should also be shown in other cases as appropriate. Here, the object of taste, by clinging to the sense-base, becomes the cause for the arising of consciousness; even when many tastes come into range, only one kind at a single moment becomes the cause for the arising of tongue-consciousness in the manner described, and similarly for the object of smell. However, objects of sight and sound, since they become the cause for the arising of consciousness without reaching the sense-base, it should not be said that as many as are situated in a suitable place and receive assistance from other co-operative conditions, so many do not become a single object at one moment. For example, sound, like a roar, consisting of many kalāpas, and similarly color, in the manner of carrying a palanquin, become a single object. Even here, even with the convergence of many kalāpas, due to focusing and due to the intensity of the object, consciousness arises somewhere. "Intensity of the sense-base" means the sharpness of the sense-base due to the absence of obstructions like bile. "How then of the mind?" is asked in the sense of the unity of mind in general. 651. "Such" means that which is not even taken by most people as existing. "Being present" means existing. "Thus" shows that just as water with its constituents binds earth with its constituents, so ultimate water binds ultimate earth. "By corresponding conditions" means its own binding. Bound by qualities, by functions like supporting, and by the former earth and so on. Without touching there is a foundation, without touching it binds – by this, the state of being touchable and untouchable does not exist in the water element, thus, in terms of touchable, he states the dual nature. Mutual dependence is mutual dependence.