English
Among these, for the spontaneously born who arise in a good destiny through powerful karma, there is no defect of faculties, so there is no obtaining of eye, ear, or nose for the sweat-born. There is no obtaining of existence even in the case of primary spontaneously born beings. In a bad destiny, however, there is no obtaining of eye or ear for both types. There is no obtaining of a nose only for the sweat-born, not for the spontaneously born. This should be understood. Thus, in the Dhammahadaya Vibhaṅga, it is said, "At the moment of rebirth in the sense-sphere, for some, eleven faculties appear; for some, ten; for some others, ten; for some, nine; for some, seven" (Vibh. 1007). Here, for a spontaneously born being with complete faculties, eleven faculties are mentioned, excluding the sound faculty. For the blind, ten faculties are mentioned, excluding the eye faculty. Similarly, for the deaf, excluding the ear faculty. For the blind and deaf, nine faculties are mentioned, excluding both. For those born in the womb, seven faculties are mentioned, excluding the eye, ear, nose, tongue, and sound faculties. If, however, a spontaneously born being could also be without a nose, then in the case of the blind, deaf, and noseless, ten faculties would have to be mentioned three times; in the case of the blind and deaf, blind and noseless, and deaf and noseless, nine faculties would have to be mentioned three times; and in the case of the blind, deaf, and noseless, eight faculties would have to be mentioned. But it is not stated thus. Therefore, there is no defect of the nose for the spontaneously born. And it is said in the Yamakaṭṭhakathā, "There is no spontaneously born being without a nose. If there were, one would say that for some, there are eight faculties" (Yama. Aṭṭha. Āyatanayamaka. 18-21). However, the absence of a nose for the sweat-born cannot be denied, saying "in the sense-sphere Referring to the Pāli text starting with "uyā upapattikkhaṇe" (Vibh. 1007), it refers only to the spontaneously arisen birth. And because the grasping of the seven sense bases is impossible for others, it is stated referring only to the womb-born. But the commentary's statement, "The moisture-born are spoken of as included among the spontaneously arisen due to their complete sense bases," that too refers to the complete sense bases of the moisture-born, spoken of as included among the spontaneously arisen. Others, however, in the Yamaka, state the co-existence of nose and tongue, and describe the absence of a nose as impossible without a tongue. Even there, just as eyes and ears function in the fine-material realm without nose and tongue, so too nose and tongue do not function without each other, as both do not arise in the fine-material realm. Thus, their co-existence is stated due to their non-functioning separately in the sense-desire realm. It cannot be said otherwise. 54. Those who lie in the mother's womb are called womb-born. They are called womb-born beings because they are sevenfold in form and so on. These are the egg-born and the womb-born. Three decads appear, which are called "kalala-form." And these, when collected, are like a drop of clear, bright oil that has been poured into pure sesame oil and then drawn out, dripping and standing at the tip of a single strand of sheep's wool. Sometimes it is not obtained due to the absence of beings. "After that" means after rebirth-linking. "During the process period" means in the seventh week, or, according to the commentator, in the eleventh week. "In order" means: after a week from the appearance of the eye decad, the ear decad; then after a week, the nose decad; then after a week, the tongue decad; thus, in sequence. Indeed, this meaning is shown even in the commentary. 55. "Duration period" means the duration of the rebirth-linking consciousness. Indeed, the temperature co-arisen with the rebirth-linking consciousness, having reached its full state, produces the pure octad at the moment of its duration. Then, having arisen, the temperature generates form in sequence, starting from the moment of dissolution. "Due to the spreading of nutriment" means the food consumed by the mother for the womb-born. delighted, from the time of the spreading of the essence in the body, following the channels that draw the essence from the mouth-mucus and so on, of those born of moisture and spontaneous birth. 56. "Cuticittopari" means "above the death-consciousness," because the death-consciousness is above it. Kamma-born material forms do not arise, because there is no death at their arising. Indeed, when kamma-born material forms cease, it is said, "he is dead." As it is said: "When life, heat, and consciousness abandon this body, then it lies discarded, like a useless log." (Saṃyutta Nikāya 3.95, slightly different) "Puretaranti" means "earlier than" at the moment of its arising, which is the seventeenth moment. After that, mind-born and nutriment-born material forms also cease. Thus, in the continuum of a non-living being, due to the absence of their arising, the mind-born and nutriment-born forms, as they have arisen, continue for some time after that and then cease. Other teachers, however, explain that "mind-born material forms cease even earlier than the death-consciousness." 58. The reason for the absence of nose, tongue, and body in the Rūpa-loka has already been stated. The two bhavas (sexes), however, do not operate there due to their reliance on strong sensual craving, and Brahmās do not have that. Nutriment-born kalāpas are also not obtained due to the absence of ingested nutriment, and even the nutriment present in the body does not generate material forms. For external factors, indeed, relying on season and nutriment, season and nutriment generate material forms. "Jīvitanavakaṃ" (life-nonad) is equivalent to the body-decad due to the absence of the body. 59. It is "excessive" in the rebirth-linking of other Brahmās, and in the course of existence, it is what remains from the material forms that should be obtained. However, at the time of death, due to the absence of the laying down of the body for Brahmās, all three-origin and two-origin forms cease simultaneously. 61. Among the material forms, there are twenty-three, due to the absence of five: nose, tongue, body, and the two bhavas. Some, however, say that "the triad of lightness etc. is also not among them, due to the absence of disturbances of elements that cause sluggishness etc." That is not a valid reason. For the arising of a phenomenon that is contrary to it does not depend on what needs to be calmed; if that were the case, there would be the absurdity of the absence of lightness etc. in volitional consciousnesses with causes. "Sound is a modification," and so on, all is stated in a general sense. The description of the process of the arising of form is finished. Description of the Divisions of Nibbana 62. Having thus far indicated mind, mental factors, and form by way of division, now, indicating Nibbana, it says, "Nibbana, however," etc. By "to be realized by the knowledge of the four paths," it shows Nibbana's direct perceptibility to those respective noble individuals. By "the object of the paths and fruits," it shows its inferential perceptibility to virtuous ordinary people. For, knowledge whose object is conditioned phenomena, or whose object is concepts, is incapable of the uprooting and calming of defilements; and there is in the world the uprooting of defilements, etc. Therefore, it is established that there is a single phenomenon called Nibbana, which is contrary to conditioned and conventional phenomena, and which is the object of the paths and fruits that cause the uprooting and calming of defilements. And by showing its direct and inferential perceptibility, it refutes the view of those who mistakenly believe Nibbana is mere non-existence. Enough of this excessive elaboration. Because it is free from craving, which is called vana, due to its being woven together and bound together by way of higher and lower in the divisions of aggregates, etc., and the phenomena of the three realms; and because it has transcended objects by way of overcoming them. 63. By its nature: by its characteristic of existing. Upadi is that which is grasped by the graspings of sensuality, etc.; this is a designation for the five aggregates. Upadisesa is that which remains, namely, defilements; that which exists with it is saupadisesa; that very Nibbana-element is saupadisesanibbanadhatu. By way of cause: by way of the trace of the presence or absence of upadisesa, which is the cause for its designation as saupadisesa, etc. 64. Because it is empty of greed, hatred, and delusion by way of object and association, it is empty (suñña); emptiness itself is suññata. Likewise, because it is free from the sign of greed, etc., it is signless (animitta). Because it is free from the longing for greed, etc., it is unhankered-for (appaṇihita). Or, because it is empty of all conditioned things, it is emptiness (suññata). Because of the absence of the sign of all conditioned things, it is signless (animitta). Because of the absence of the longing of craving, it is unhankered-for (appaṇihita). 65. Because of the absence of falling away, it is unmoving (accuta). Because it has transcended the end, the cessation, it is ultimate (accanta). Unconditioned by conditions. The self is unconditioned. Due to the absence of anything higher than oneself, or due to the absence of anything higher to be spoken of by a co-dhamma, it is unsurpassed. Because of being freed from craving, or because of being completely gone, it is freed from craving. Those who seek, who search for the great aggregates of virtue, etc., are called great sages. This is the conclusion of the mind, etc., which are divided into six sections, such as "Thus mind". The description of the divisions of Nibbāna is concluded.