English
in the teaching of the faculties, they are specific objects, thus it says "of pleasure... and so on... is taken." And having made a distinction of pain. 140. There are faculties of wisdom means it is said "yes" because they are faculties of wisdom by way of knowing and by way of dominance. But by way of seeing, "eyes" means eye, and to the question "faculty," the meaning is "it is said 'yes'." It is said, "it is indeed the stream of craving," in "whose thirty-six streams" and so on. (dhp. 339) even views and so on are included in what is heard. The explanation of the section on designations is finished. 2. Explanation of the section on occurrences 186. By dependence on other phenomena: It should be understood as depending on other phenomena, as in "the life and duration of those material phenomena" (Dhs. 634). And in the answers given by taking occurrences, the application by taking rebirth-linking and decease is not obtained. And not being obtained, it is not obtained by the faculties of pleasure, pain, and displeasure. And the method rooted in them: the method rooted in the faculty of pleasure and so on. By them: by the faculty of pleasure and so on. Application: application with those arising, as in "at the moment of arising of a mind disjoined from the faculty of pleasure in an occurrence." And the method rooted in them: and the method rooted in such application, and the method rooted in the life faculty and so on. They are evident: they are easily understood, being applications understood by the course of the Pāli text itself. That statement. By way of an example of rebirth-linking with sight devoid of pleasure: it should be understood that rebirth-linking with sight devoid of pleasure is the example. How then is this to be known, that "this is merely an example, not a calculation or enumeration"? He says: "For no rule is made that it is only four." Having similar characteristics to that: having similar characteristics to that rebirth-linking with sight, meaning the grasping of limited results. Some say that rebirth-linkings with equanimity are stated as examples there, referring to rebirth-linkings with pleasure. And rebirth-linking with limited results should be understood as wholesome resultant rebirth-linking without roots. For that too could be with sight. Or having similar characteristics to that: having similar characteristics to that accompanied by equanimity, namely, the rootless rebirth-linking as stated, and the rebirth-linking of the fifth jhāna. If so, why is there a numerical limit of "four"? He says: "in the sense-sphere... an example is made." By that: by the example of great result accompanied by equanimity, the meaning here is that those by whose similarity these are stated as examples are definitely of that nature. Therefore he says: "where ...to be. And since this meaning is not always found in those born from the womb, to address this doubt, it is said: "And for those born from the womb... ...it is shown." Therefore it is said: "for those with eyes," and so on. There, if the showing of being with eyes, etc., for those with a causal rebirth in the sense-sphere, could be obtained by way of those born from the womb, this would be appropriate. To address this objection, it is said: "Even for those born from the womb," and so on. Similarly, "it is shown in the pair of sense-bases" refers to what was said by oneself in the commentary on the pair of sense-bases: "And having done so, in the pair of faculties," and so on. For there, because the kamma producing the faculty of joy definitely produces the faculty of sight, even in the womb, it arises until the faculty of sight arises, thus it is said: "because it is to be delighted in." "Comprehended by determination" means comprehended by this determination: "And for whomsoever the faculty of joy arises." "For women being reborn without a nose," and so on, the word "and so on" includes "for women being reborn without eyes," and so on. "They alone" means those born from the womb alone. "Having similar characteristics" means having similar characteristics by way of rebirth without eyes and with equanimity. "There" means in the rebirth-consciousness without cause. "A trace of concentration" is weak concentration, which is merely mental stability. "Therefore" means, since there is no weak energy like mental stability, which should be called "a trace of energy," therefore, it means the absence of even a trace of energy. "In others" means in other rebirth-consciousnesses without cause. "In some" means in certain ones. "By both" refers to the mind-door adverting consciousness and the smile-producing consciousness. "Here" means in the rebirth-consciousness without cause. "Concentration and energy do not attain the status of faculties" rejects the function of concentration, not concentration itself, nor the existence of a trace of energy. This should be understood. Therefore it is said: "For a qualifier operates on what is qualified." It means that the energy, by the presence of which the arising of a faculty would occur, is not present there. Regarding the phrase "by way of those reborn in the woeful states," this is said because in the blissful states, one reborn spontaneously does not have defective faculties. However, since it is stated, "they are indeed obtained by those devoid of knowledge," it is said in the commentary, "by way of those with a two-rooted rebirth-linking." "Theirs" refers to the continuities of the female and male faculties. The arising and ceasing of the female and male faculties occur very frequently. Regarding "of the first aeon dwellers, etc.," the arising and ceasing should be understood by way of those whose gender changes, who are included by the word "etc." However, for the first aeon dwellers, only arising is obtained. "It should be understood that in the second set of questions too, the conclusions are taken by way of decease and rebirth" —this is said because it is determined by the faculties that are grasped. 190. "By seeing the arising and ceasing of continuities" means because the arising and ceasing are seen by way of continuities. By this, the life faculty of matter is logically proven to have the same movement as the eye faculty, etc. From the scriptures, it will be proven later by "without joy," etc. "Cutting off" should be seen as the name, because doubt is cut off by merely seeing the nature. "Its" refers to the life faculty of matter. And these are the non-percipient beings. "Surely, only the arising of the life faculty should be spoken of by way of decease and rebirth, not non-arising," —to this, he says, "non-arising... etc.... does not occur." And this method is not only in the former section, but also in the other section, as he shows by saying, "in the latter section too," etc. "Why is 'at the moment of the arising of the rebirth-linking consciousness' said?" —to clarify the intention with which the question was posed, "surely, in the Pure Abodes," etc., is said. "Should not be said" means "of those being reborn" should not be said; rather, "at the moment of the arising of the rebirth-linking consciousness" should be said—this is the meaning. Now, to show why "of those being reborn" should not be said, "just as," etc., is said. "Of the joy and mind faculties" means of the joy faculty and the mind faculty, or this is the reading. "Then" refers to the time when the first life faculty of matter endures. Therefore, Because there is indeed a distinction in time for the faculties of life related to form and the formless, and both are taken together here by the commonality of being a life faculty, therefore. Both means the faculty of joy and the faculty of life, these two. Indicated by the moment of arising means that this, "at the moment of arising of the rebirth consciousness," is merely an indication. Now, to make that very meaning clearer with an example, it is said, "just as indeed," and so on. There, just as the moment of dissolution of many such consciousnesses is indicated by the moment of dissolution of the very first rebirth consciousness, which is a part of them, so too here, what is found in two moments is indicated by the moment of arising, which is a part of them. Thus, the meaning of the indication should be understood. Of these means of the life faculty and so on. Elsewhere means in the course of existence. Here means in the future time. It is not impossible, just as the moment of rebirth, the moment of subsequent existence is also in the future. Therefore, because arising as intended is possible elsewhere than at rebirth. And this meaning is also seen in other turns, thus showing this, it is said, "and having done so," and so on. "Indeed not," and so on, confirms that very meaning. There, "even for one who is the last... and so on... connected," by the word "even," it shows, "what then to speak of one who is not the last-born, who is connected with rebirth accompanied by joy?" For one who is not the last-born, after death, there is no need to say, "the faculty of joy will cease," thus it is said, "even before death." Here, in the first questions, in "for the purpose of conclusion," and so on, this is the brief meaning: Here, in the pairs like, "for whom will the eye faculty arise?" the meaning encompassed by the concluding term in those first questions. The basis of the meaning to be asked means the meaning that is similar to me, that is, similar to me, which is the basis of the meaning to be asked, such as "for whom will the faculty of joy arise?" and so on, is either the faculty of arising at rebirth, that is, accompanied by the faculty in the state of arising at the moment of rebirth, or the faculty of arising of both. or accompanied by the arising, ceasing, and faculty in the connecting processes. Having turned back, it is the basis for the question to be asked, thus, by "yassa vā pana" and so on,