English
"If it is thought that 'stability exists' because it is said, 'Arising, dissolution, and alteration of that which is stable are discerned' (A.N. 3.47). "Because alteration is not observed in a single phenomenon, and because of the statement of discernment, there too, it is continuity-stability. "Therefore, the stability of consciousness is not seen in the Pāḷi; its absence in the Abhidhamma is a complete rejection. "When there is an origin for something, When it ceases, what then? To the question, “Does suffering arise?” the answer is “No,” by negation. “The arising of form is not at its dissolution, therefore all conditions Are causes of form only at the arising of consciousness,” say some. It is said that in one dharma, as it is understood, The state of arising is distinct from the state of dissolution, and so too, The state facing dissolution is to be desired; this is the position From the perspective of method, but it is not taught in the Vibhaṅga. To speak of the characteristic of the conditioned, such as arising, Since it is taught, there too, the continuity of existence is not stated. Since the prefix operates only in the meaning of the roots, It is understood that its meaning is thus known. The non-arising of form at dissolution, or by way of mind-born forms, Or referring to the immaterial, was indeed spoken by the Yamaka. This is its nature, a fitting arrangement, therefore not so; Neither is the mind’s persistence at dissolution, nor the impossibility of form. Because the cause is brought about by the cultivation of dispassion for form, and because of its absence and lack of opportunity, the immaterial results, and because of the absence of conjunction with the jhāna factors, which are special conditions for the generation of form, the fourteen consciousnesses, namely the two fivefold consciousnesses, do not produce form. This is why it is said, “excluding the immaterial results and the two fivefold consciousnesses.” The rebirth-linking consciousness and the death consciousness, however, are included within the nineteen bhavangas and are not distinct consciousnesses, so they are not excluded. Although not excluded, the rebirth-linking consciousness does not produce form because it operates relying on a weak object, devoid of post-natal conditions and unsupported by food and so on, and because of its adventitious nature, occupying the place of mind-born forms among kamma-born forms. Regarding the death consciousness, it is stated in the commentary (DhsA. 636; VibhA. 26, miscellaneous discussions) that “only the death consciousness of an Arahant, due to its exceedingly tranquil nature in a lineage where the root of the cycle is pacified, does not produce form” (Dhs-mūlaṭī. 636). Ānandācariya and others They do not say, “The death consciousness of all does not produce matter.” The decision on this, in brief, is to be seen in the Mūlaṭīkā and other texts, and in detail, in the Abhidhammatthavikāsinī, as described. “From the first bhavaṅga” means from the first bhavaṅga that arises immediately after rebirth. It produces only when arising, not when established, nor when dissolving, because of its generative power at the moment of arising, due to obtaining proximate and other conditions. 32. Iriyāpatha is the path of posture, the state of being a path for bodily action, such as walking. In essence, it is the occurrence of matter in that state. It also sustains it, supports it as it occurs. For just as when bhavaṅga occurs uninterruptedly by thought processes, the limbs sink, it is not so when these thirty-two, and the twenty-six waking consciousnesses to be mentioned, occur. At that time, the limbs are supported, they occur in the state of the posture as it is. 33. They also produce intimation, not merely material postures. Even with a general statement here, it should be understood that only the determining and javana consciousnesses occurring in the mind-door are producers of intimation, as are those generating laughter, due to the extreme weakness of those occurring in the five doors. Although here there is no posture or intimation separate from matter, yet not all consciousness that produces matter is a supporter of posture or a generator of intimation-modification. But the consciousness that generates intimation is certainly a supporter of posture, because of the inseparability of posture and intimation. The separate mention of posture and intimation from matter is for the purpose of showing the distinction that what supports posture also generates matter. 34. Thirteen: four from wholesome, four from unwholesome, and five from functional, making thirteen. Among these, ordinary people laugh with the eight wholesome and unwholesome, learners with those excluding those accompanied by wrong view, while perfected ones with the five functional consciousnesses, and among these, Buddhas with the four rooted functional. They smile with a mind of wisdom, not without cause, as it is said: "All bodily actions of the Buddha, the Blessed One, who has attained unhindered knowledge regarding the past and so on, and is endowed with these three qualities, are preceded by knowledge and accompanied by knowledge." They say that it is not proper for Buddhas to have a smile arising from a mind devoid of investigative wisdom. But even if their smile arises from a mind that produces a smile, it is still accompanied by knowledge, because it follows the knowledge of past lives, future lives, and omniscience. And so, in the commentary, it is said: "This mind arises, causing a smile, at the culmination of their knowledge." Therefore, its occurrence in Buddhas cannot be prevented. 35. The strength of heat and nutriment at the moment of endurance is due to the support of conditions like post-natal ones, as stated: "The fire element, having reached stability," and so on. 37. Among these, the heart-base and sense-faculty forms, being born solely from kamma, are kamma-born. For whatever has been born, is being born, or will be born, is called "kamma-born," like milk. 40. Lightness and the other two are not kamma-born, because they depend on present conditions; otherwise, it is said, they would exist always, as stated: "Lightness and the other two arise from temperature, mind, and nutriment." 43. Nine are exclusively kamma-born. Nine are kamma-born among the four-born, making eighteen kamma-born. Fifteen are mind-born, namely the five variable forms, sound, and the inseparably associated forms and space. Thirteen are temperature-born, namely sound, lightness and the other two, and the inseparably associated forms and space. Twelve are nutriment-born, namely lightness and the other two, and the inseparably associated forms and space. 44. It is declared that the characteristics themselves are not born from any conditions, because the forms like those arising are merely the nature of arising, maturing, and breaking up forms, and do not possess their own characteristics like birth and so on. For the eye and other things, which are associated with arising and so on, characteristics like birth and so on exist, but not so for birth and so on. is a defect. If even for these there were birth, etc., then there would be an infinite regress. But what is said in passages like “the eye-base… food in morsels. These phenomena arise from mind” (Dhs. 1201), where birth is acknowledged as having arisen from somewhere, that too should be understood as referring to its being perceived as a modification of a phenomenon arising at the moment when the factors generating form, whose activity has not ceased, assume the state of a factor in producing form. And as for the saying, “Birth, monks, is impermanent, conditioned, dependently arisen. Old age and death, monks, are impermanent, conditioned, dependently arisen” (SN 2.20), there too the intention here is that they are characteristics of dependently arisen things. Therefore, the ancients said: “In the text, birth’s arising from somewhere, Is by way of analogy; Due to the nature of conditioned things, It is said to be conditioned in all three.” The explanation of the mode of origin of form is finished. Explanation of the Arrangement of Groups 45. Since these forms, even though arising from kamma, etc., do not arise individually, but rather in groups, therefore, to show the enumeration and nature of these groups, it is said, “having a single origin,” etc. “Co-existent” means co-existent in terms of the forms within each group, not in terms of all groups arising together with each other. 46. “Ten in number” means a decad. This is the name of a collection. A decad characterized by the eye, or a decad where the eye is predominant, is an eye-decad. Similarly for the rest. 47. By the inclusion of vocal intimation, sound is also included, as it is inseparable from it. Therefore, it is called “vocal intimation decad.” 50. Are all these twenty-one groups present everywhere, or are some present in some places? To answer this, it is said, “there,” etc. The explanation of the arrangement of groups is finished. Explanation of the Process of Form’s Occurrence 52. Now, to show their occurrence in terms of their possibility, their occurrence in terms of rebirth and continuity, and their occurrence in terms of origin, it is said, “all these,” etc. “As appropriate” means in accordance with the fully developed bases of their nature. birth. 53. Those born in places of sweat, such as the inner core of a lotus, are sweat-born. They have spontaneous birth, hence they are spontaneously born. Here, a special spontaneous birth is taken, in the sense of a superior and defined state, just as it is said, "A beautiful maiden should be given." Seven decades appear, being perceived as having complete faculties. Sometimes they are not obtained, in the case of those who are congenitally blind, deaf, without a sense of smell, or eunuchs, and so on, who are primary beings.