English
Now, the characteristics, etc., of both are stated. Here, the characteristic of womanhood is the female faculty, its function is to reveal "woman," its manifestation is as the cause of female characteristics, gestures, and deportment. The characteristic of manhood is the male faculty, its function is to reveal "man," its manifestation is as the cause of male characteristics, gestures, and deportment. Life means – 673. What should be said here in the description of the life faculty, that should be said in the same way as stated for formless life. Its characteristics, etc., should be understood thus: The life faculty has the characteristic of preserving co-nascent forms, its function is to make them continue, its manifestation is as their establishment, its proximate cause is the state of being that which is to be sustained. Base means the heart-base. 674. That on which the mind-element and mind-consciousness-element operate in the five-constituent existence, that is called the "base." The heart-base has the characteristic of being the support for the mind-element and mind-consciousness-element, its function is to sustain these elements, its manifestation is as their bearing. Nutriment means edible food. It is nutriment because it brings forth the form that has nutrient essence as its eighth component. 675. By which nutrient essence they sustain themselves, wherever and for living beings; This is called “nutritive food.” 676. Food, drink, and other things bring forth karmic fire; But alone, they cannot sustain life. 677. Nutriment can sustain, but not bring forth the digestive fire; To bring forth and to sustain, both can do together. From the perspective of its characteristics, this nutritive food, which is nutriment, should be understood as having the characteristic of nutriment, the function of bringing forth matter, the manifestation of support, and the proximate cause of things to be consumed by making them into a morsel. In the explanation of bodily intimation (kāyaviññatti): intimation is that by which the state of those who intimate their own state by means of the body is intimated, according to the taking of the body. Or, it is intimation because it is intimated by means of the taking of the body itself. The body itself, which is called the body, as stated in “Good is restraint by body, good is restraint by speech,” is intimation, bodily intimation. It is also bodily intimation because it is the cause of intimating intention by the movement of the body, and because it is to be known as such itself by means of the body. 678. There, that which is the cause of the movement of matter born together with the mind-born wind element, is a single form of alteration. 679. This is called bodily intimation, and that is considered the body-door; There, that which is established by volition, due to merit and demerit, 680. is designated as bodily action by the Teacher, the well-wisher; Its occurrence also arises at the speech-door. 681. Having obtained support in a single advertence-process, by the six lower minds, arising from the wind element, 682. And by the seventh mind, arising from the wind element, it moves the co-arisen matter, itself accompanied by intimation. In the explanation of verbal intimation (vacīviññatti): 683. The condition for the impact of appropriated matter, born of mind, which is a single form of alteration, this is of the earth element. 684. Verbal intimation should be known, together with the sound; That is designated as the speech-door by the Moon of the Sakya clan. 685. Sound does not exist as mind-born without the impact of intimation; Sound arises only together with the impact of elements. 686. That, from the act of intimating, and this to be known. Its manifestation is in two kinds of action. 687. The two kinds of manifestation are not like the eight mind-born rūpas; Because they are modifications of mind-born things, they are called mind-born. Among these, bodily manifestation has the characteristic of revealing intention, its proximate cause is the production of bodily movement, and its immediate cause is the mind-originated wind element. Similarly, verbal manifestation has the characteristic of revealing intention, its proximate cause is the production of vocal sound, and its immediate cause is the mind-originated earth element. 688. Space does not obstruct, but is the opening for rūpas; That which defines rūpas, is called space. It has the characteristic of defining rūpas, its function is to reveal the boundaries of rūpas, its manifestation is as the limit of rūpas, or as uncontactedness, a gap, an opening, and its immediate cause is the delimited rūpa. Regarding the lightness, etc., of rūpa: 689. In the manner stated before, among the lightness, etc., of rūpa; These three are modifications of rūpa, to be understood by the discerning. 690. For the occurrence of these three, in their respective order; A healthy person, kneaded leather, and refined gold are the examples. 691. One cannot perform action, with lightness, etc., alone; Only food, etc., produces these three. Among these, the lightness of rūpa has the characteristic of not being sluggish, its function is to remove the heaviness of rūpas, its manifestation is easy changeability, and its immediate cause is light rūpa. Then, the softness of rūpa has the characteristic of not being stiff, its function is to remove the stiffness of rūpas, its manifestation is non-resistance in all actions, and its immediate cause is soft rūpa. The adaptability of rūpa has the characteristic of suitability for bodily actions, its function is to remove unsuitability, its manifestation is not being weak, and its immediate cause is adaptable rūpa. These three do not abandon each other. Regarding accumulation and continuity: 692. The accumulation of rūpas, is called accumulation; Their uninterruptedness, is called continuity. 693. In essence, both of these, are explained as the arising of rūpa; They are stated with different aspects, for the sake of those to be trained. or by what means. From the perspective of characteristics, the accumulation of matter is its growth, from the perspective of its prior state, it is the arising of matters, its function is to emerge, or its function is to reach completion, its proximate cause is accumulated matter. From the perspective of continuity, the succession of matter is its continuity, its function is to be uninterrupted, its manifestation is non-cessation, its proximate cause is uninterrupted matter. In the definition of decay, aging is decay. 694. This decay is of two kinds, manifest and unmanifest; Manifest in material phenomena, unmanifest in immaterial phenomena. The characteristic of matter's ripeness is matter's decay, its function is to bring forth, its manifestation is not the disappearance of essences even when essences disappear, like the oldness of rice, its proximate cause is matter that is ripening. The characteristic of matter's impermanence is its dissolution, its function is to waste away, its manifestation is perishing and vanishing, its proximate cause is matter that is breaking up—thus it should be understood. Thus, the twenty-four derived material phenomena should be understood. 695. The four primary material phenomena, and the twenty-four derived; All twenty-eight material phenomena, indeed come into being. 696. Among these material phenomena, just for the sake of non-confusion; Combination, origination, produced, and conditioned. 697. The explanation and refutation, and the method of one kind, etc.; I will briefly explain, listen to this miscellaneous section. Here, "combination" means all this matter, by all combinations, is the earth element, water element, fire element, air element, eye base... (and so on)... decay, impermanence—and is of twenty-eight kinds; there is no other matter. Some who advocate for torpor say, "There is such a thing as torpor-matter." They cite "Indeed, you are the Awakened One, the sage, there are no hindrances for you," and "the hindrance of sloth and torpor, and the hindrance of ignorance are associated with hindrances," from the statement of association, and in the Great Treatise Paṭṭhāna, "Conditioned by a hindrance phenomenon, a hindrance phenomenon arises, not by pre-nascent condition," and also in immaterial phenomena, "Conditioned by the hindrance of sensual desire, the hindrance of sloth and torpor, restlessness and remorse, and ignorance"—from such Pāli texts. because of their non-opposition, formless states are to be rejected as “sloth.” 698. But since the arising of sloth is taught even in formless states, it should be concluded by the wise that it is formless. Others say: “There are twenty-nine forms including the form of strength, thirty including the form of origin, thirty-one including the form of birth, thirty-two including the form of disease.” These too should be rejected by showing their separate non-existence. When the element of wind is taken, the form of strength is taken; there is no other form called the form of strength. The form of origin is taken by the element of water, the form of birth by the continuity of accumulation, the form of disease by old age and impermanence, etc.; there is no other form called the form of disease. Therefore, there are only twenty-eight kinds of forms. Thus, they should be understood by combination. Origin means the four origins of form: temperature, consciousness, nutriment, and kamma. 699. Kamma, temperature, and consciousness, nutriment are the causes of form; by these alone do forms arise, and not from any other. 700. Therefore, eleven forms are of a single origin; the eight sense faculties, the base, and the two kinds of intimation. 701. The eight sense faculties and the base are exclusively kamma-born; the two kinds of intimation are said by the Great Seer to be mind-born. 702. Sound arises from two,