English
because in the five-constituent existence, form and formless phenomena are interconnected. The arising of fruit in a disconnected place is established by present conditions; how much more so by past five-constituent existences! Where there is a condition for resultant consciousness, there the arising of resultant consciousness, which is produced by karma that has found an opportunity, together with its supporting base and co-existent aggregates, and accompanied by other remaining conditions, is not hindered by being in a disconnected place. And just as the aggregates of death, even if separated by many thousands of aeons, are the immediate condition for the aggregates of rebirth, so there is no distance in time; similarly, even if separated by many thousands of leagues, they are the immediate condition for them, so there is no distance in space. Thus, immediately after the cessation of the death aggregates, the rebirth aggregates appear at the place of rebirth through the concurrence of other conditions, and there is no intermediate existence. And when that is absent, what some call "the state of existence in the time preceding the existence of the karma that produces existence and becoming" whose pure, innate, divine eye is within range, whose faculties are unimpaired, whose going is unhindered by anyone, whose food is fragrance”— and so on, describing such causes and forms, it should be understood as similar to a dispute over the long and short of a barren woman’s lineage. The description of the intermediate existence is finished. 3. Description of Sense Pleasures 510. “All” means even the wholesome and unwholesome aggregates, and so on. For even in their case, by reason of their object-nature and the desire to act, there might be a “going” (kamana), this is the intention. In the Dhātukathā, it is stated: “The sense-sphere existence is comprised of five aggregates, eleven sense bases, and seventeen elements. By how many is it not comprised? It is not not comprised by any aggregates, by one sense base, by one element.” Therefore, it says: “In the Dhātukathā, the sense-sphere existence is shown to be only the clung-to aggregates.” “Five” is a numerical delimitation, to exclude other numbers. Thus, the statement “the five sense pleasures” excludes the possibility of others being so. Therefore, it says: “Only five categories of sense pleasures are called ‘sense pleasure’.” From this, the statement “sense-sphere element” is not a name for anything else, but only for these, this is the meaning. This is merely the view of others, as stated: “with this intention.” “Merely a statement” means relying solely on this statement: “these five sense pleasures,” but it does not mean that the meaning is not contrary to fact. The description of sense pleasures is finished. 5. Description of the Fine-Material Sphere 515-516. “From the statement ‘fine-material sphere’” means because it is stated as “fine-material sphere” in “sense-sphere, fine-material sphere, immaterial sphere.” “By phenomena that are form” means only by phenomena that have the nature of being afflicted. “Delimited by ‘these three existences,’ and so on” means “these three existences” and “three elements” are delimited in this way. For it is said: “Where an element is mentioned, it should be delimited by existence; where existence is mentioned, it should be delimited by an element.” Therefore, the phenomena of the sense-sphere, fine-material sphere, and immaterial sphere are thus stated as delimited by their respective planes of existence. The description of the fine-material sphere is finished. 6. Description of the Immaterial Sphere 517-518. “Pu” in the discourse on matter. "Without distinction" means not making a distinction in terms of the place of occurrence. The commentary on the discourse on the immaterial realm is finished. 7. Commentary on the discourse on sense bases in the material realm 519. "By way of space" means by way of object. "Of such a kind" means in the manner of nose, etc. The commentary on the discourse on sense bases in the material realm is finished. 8. Commentary on the discourse on form in the immaterial realm 524-526. Escape, indeed, occurs when there is something to escape from, not when there is not. Therefore, it is said, "in the immaterial existence, subtle form exists, from which there is escape, that is the immaterial realm." The commentary on the discourse on form in the immaterial realm is finished. 9. Commentary on the discourse on the activity of form 527-537. "Arranging" means arranging in various ways, making its function capable for itself and its associated phenomena. Therefore, it is said, "performing a greater activity among its associated phenomena." The commentary on the discourse on the activity of form is finished. 10. Commentary on the discourse on the faculty of life 540. "Taking the end, it speaks" means in that question, "There is life, duration, sustenance, maintenance, movement, continuation, preservation for immaterial phenomena; there is the immaterial faculty of life," taking this end, this conclusion, it speaks. It is proper to say, one who desires the whole desires its parts. For there is no whole without its parts. 541. "That very thing" means that which is immaterial is only disassociated from consciousness. 542. "Even then" means even at the time of emerging from attainment. 544-545. That is proper, for the two faculties of life, material and immaterial, being desired in their respective times. The commentary on the discourse on the faculty of life is finished. 11. Commentary on the discourse on the cause of kamma 546. Of "the cause of the kamma of taking life," etc., because it is not mentioned in the discourse on decline, showing the method that is mentioned there, it says, "the rest... etc.... speaks." "The word 'sampaṭicchana' (acceptance)" means the word for "causing to accept." That is the opponent. Showing "causing to accept that particular doctrine," it says "faction," etc. The commentary on the discourse on the cause of kamma is finished. The commentary on the Eighth Chapter is finished. 9. The Ninth Chapter 1. One who sees the advantages Explanation 547. Regarding what is to be seen, due to its danger and its benefit, even though it was later acknowledged by the opponent in various ways of thought, previously, he united them and acknowledged it, and he did not abandon that view. Therefore, it is proper to crush his intention. For this reason, it is said: “impermanent… and so on… because it is acknowledged.” By way of object means by way of making it an object, not by way of the completion of a function. This is the intention. This is the inquiry into the talk on benefit and the seeing of benefit. Knowledge, insight, it is proper for the function of action in the arising and ceasing of both penetrative knowledge and comprehending knowledge, as is appropriate. The explanation of the talk on seeing benefit is finished. 2. Explanation of the talk on the Deathless as object 549. In “by such fear of the Sutta,” the word “such” includes Sutta passages like “And I will teach you, monks, the Dhamma that is free from taints and the path leading to freedom from taints.” The explanation of the talk on the Deathless as object is finished. 3. Explanation of the talk on form as object 552-553. In “that is unestablished, without object,” and so on, the word “object” means condition. In “the eye-base is a condition for the eye-consciousness element and the states associated with it by way of the object condition,” and so on, it means leaning upon, so it says “condition means leaning upon.” When there is such a distinction, therein, dependence on a condition is the meaning of condition, and leaning upon is the meaning of support, like a stick or a rope, for the weak mind and mental factors to be leaned upon, to be supported. Or by assuming the absence of distinction through the generality of being a condition. The explanation of the talk on form as object is finished. 4. Explanation of the talk on latent tendencies as non-objects 554-556. By “when this exists,” non-eradication is also included, so it says “it is said to exist because it is not abandoned.” But it shows that it is excluded by the emphatic particle, not by existing, meaning by existing, by being present, by being endowed with the three moments. The explanation of the talk on latent tendencies as non-objects is finished. 5. Explanation of the talk on knowledge as non-object Without object 557-558. Whose delusion has vanished completely regarding what is to be fully understood, etc., due to the attainment of the Arahant, referring to that supreme path-knowledge, they say "of path-knowledge". Because all of that (knowledge) is like mindfulness-doing, like clear comprehension-doing, therefore, by that knowledge, he is knowing. Indeed, that supreme person has attained the fullness of mindfulness and wisdom. The explanation of the discourse on "Knowledge is without object" is finished. 7. The explanation of the discourse on "Following thoughts" 562. "By two" means by two distinctions. The meaning is: without making a distinction by distinction. The explanation of the discourse on "Following thoughts" is finished. 8. The explanation of the discourse on "The sound of thought's expansion" 563. "In every way" means in every manner. That manner, however, should be understood according to the place and time of occurrence. Thus it is said: "everywhere or always". And those places and times should be understood according to the type of mind, from the saying "when one thinks", etc. Thus it is said: "in minds with thought". Misunderstanding the Sutta phrase "having thought, he breaks speech", it is said: "sound is merely the expansion of thought". The explanation of the discourse on "The sound of thought's expansion" is finished. 9. The explanation of the discourse on "Speech not like the mind" 565.