English
Because of the regular arising of forms conforming to the respective signs, marks, and behaviors of males and females, and because the usage of signs, marks, etc., is based on that, their conditionality and faculty-nature are spoken of in a figurative way. These Indeed, for one with dual-sex characteristics as a woman, even without the male organ, the signs of maleness, etc., arise from prior karma. For one with dual-sex characteristics as a man, even without the female organ, the signs of femaleness, etc., arise from prior karma. If their respective characteristics arose solely from their respective organs, the absence of the second characteristic would follow. For they do not possess two natures. If they did, the presence of both characteristics would always be the case. For one with dual-sex characteristics as a woman, only the female organ exists, not the other. But when lustful thoughts arise in her towards a woman, then the male characteristic appears, and the female characteristic is concealed. Likewise, the other way around for the other. Since only one organ is fixed for them, one with dual-sex characteristics as a woman can both conceive herself and cause another to conceive. One with dual-sex characteristics as a man can cause another to conceive, but cannot conceive himself. Just as for those with dual-sex characteristics, lustful thought, aided by karma, is the cause of the characteristic, not the nature, so too for ordinary men and women, karma and other conditions that generate the two natures should be understood as the cause of their respective signs and characteristics. Both of these arise in the evolution of those in the early aeons, and thereafter only at rebirth; but for all, it changes only in evolution. And among these, the male characteristic is superior, the female characteristic is inferior, therefore the male characteristic disappears through strong unwholesome action, and the female characteristic is established through weak wholesome action. But the female characteristic, when disappearing, disappears through weak unwholesome action, and the other is established through strong wholesome action. Thus, both disappear in the good destinies through unwholesome action, and are established through wholesome action. And like bodily sensitivity, it pervades the entire body, but does not remain in a fixed location like bodily sensitivity, etc. If so, are the bodily nature faculties not everywhere? Not so, they are not everywhere in the ultimate sense, but it is not possible to designate their distinct locations. Like the flavor in forms and so on. For in ultimate reality, there is no flavor in form. If there were, it would be perceived by the perception of form itself. Thus, the bodily sense, the sense of being, and the sense faculties, in ultimate reality, are not everywhere, nor are they nowhere. Because of the inability to discern, and also because of the establishment of characteristics mentioned below, they are unmixed in location, though not without distinction. And not only these, but all forms are unmixed. Just as when a wick is made from five-colored cotton and lit in a lamp, although the flames appear to be joined together, the flame of each part is individually unmixed with the others. Thus, the bodily sense, the sense of being, and the sense faculties, even though gathered together in one place, are not in different places in terms of above, below, and so on. They too are unmixed. The characteristic of the life faculty is the preservation of co-arisen forms, its function is their continuation, its manifestation is their establishment, its basis is the state of things to be maintained. This preserves the co-arisen forms only at the moment of existence, like water preserves lotuses and so on, not at the moment of dissolution, because it is itself dissolving. And it maintains the things that arise from their respective causes, like a nursemaid maintains a child, and it continues only in connection with things that are self-existent, like a regulator should be seen. The characteristic of the mind-element and the mind-consciousness element is the heart-base, the function of those elements is retention, the manifestation is upholding. Now, this heart-base is that which is in the inner body, in the middle of the two breasts, after removing the outer layers, it has the shape of a downward-facing red lotus bud, smooth on the outside, like the inside of a sponge gourd, slightly open for the wise, closed for the dull, surrounded by heart-flesh, and the lungs, kidneys, spleen, and so on are located there. Inside that heart-flesh with its components, in a cavity the size of a punnaga seed, about half a prasata of blood is located. And that blood is red for one of passionate character, black for one of hateful character. Like lac, like water used to wash meat in the case of one of deluded character, like the color of horse-bean soup in the case of one of discursive character, like the color of Karnikara flowers in the case of one of faithful character, like a clear, bright, untroubled, white, pure, and radiant beryl in the case of one of intelligent character, it stands, having rendered service to the elements by the functions of supporting and maintaining, being sustained by the seasons, mind, and suitable food, and establishing the material basis for the mind-element, the mind-consciousness element, and the states associated therewith. Kāya-viññatti (bodily intimation) is characterized as the change of mode of cause, due to the wind-element produced by the mind that initiates movements such as walking, and to the supporting, maintaining, and moving of the co-nascent body; its function is to express intention; its manifestation is as the cause of bodily movement; its proximate cause is the wind-element produced by the mind. Vacī-viññatti (verbal intimation) is characterized as the change of mode of cause, due to the impact of the appropriated earth-element produced by the mind that initiates speech; its function is to express intention; its manifestation is as the cause of verbal sound; its proximate cause is the earth-element produced by the mind. Both are called "bodily and verbal intimation" because they are themselves knowable by bodily movement and verbal sound, and because they make intention known. For when a gesture of the hand, a nod of the head, or some other bodily change is made, or when a sound is made, these form and sound objects that occur in the range of eye and ear consciousness are knowable by eye and ear, but they are not intimations. But the change that is the cause of the supporting, maintaining, and moving of the co-nascent body, due to the wind-element in the mind-produced group of material qualities, is bodily intimation; similarly, the change of mode that is the cause of the impact of the appropriated earth-element produced by the mind is verbal intimation. And these are not knowable by eye and ear, but they are knowable even by animals through the mind-door impulsion, according to the bodily change and verbal sound that have been grasped, like the sign of palm leaves or a well; and according to that, the intention, "He is doing this and that, and saying this," is also knowable. Therefore, they are called "viññattis" because they make things known by oneself and by communicating intentions. Here, in the manodvāra javana vīthi, among the seven kāmāvacara javanas that generate kāyaviññatti, the vāyodhātu arising from the first six javanas can only perform the function of supporting and maintaining, but cannot produce movement, etc. However, the vāyodhātu arising from the seventh javana, having received support from the vāyodhātu arising from the preceding six javanas, is able to cause the rūpakāya to move forward, backward, etc., just as an ox yoked to the seventh yoke, having received support from the oxen yoked to the other six yokes, can pull a cart whose burden must be pulled by seven yokes. Similarly, in the case of vacīviññatti, it should be understood that the pathavīdhātu arising from the seventh javana is the condition for striking the upādinna. Here, the vāyodhātu arising from the preceding javanas has the function of supporting, and the vāyodhātu arising from the seventh javana has the characteristic of being the condition for movement; however, the latter pathavīdhātu, which accompanies the former, is capable of striking the upādinna, the rest is the same. However, in the cittasamuṭṭhaka kāya, when the vāyodhātu moves, the tesodhātu arising from it also moves, and therefore the whole body moves forward, etc., just as leaves and grass floating on water move when the water moves. Ākāsadhātu has the characteristic of defining rūpa, its function is to reveal the limits of rūpa, its manifestation is the boundary of rūpa, or the manifestation of non-obstruction, or the manifestation of being a hole or cavity, its basis is defined rūpa, by which it is said of defined rūpas, "this is above, below, and across." Rūpa's lahutā has the characteristic of non-sluggishness, its function is to remove the heaviness of rūpas, its manifestation is being easily transformed, its basis is light rūpa. Rūpa's mudutā has the characteristic of non-stiffness, its function is to remove the stiffness of rūpas, its manifestation is non-opposition to all actions, its basis is soft rūpa. It is conducive to bodily actions. Inflexibility is the characteristic of heaviness, Its function is to remove flexibility, Manifestation is the state of not being weak, Heaviness has flexibility as its proximate cause. But these three do not abandon each other, And are said to remove heaviness and inflexibility, As transformations of light, soft, flexible elements, Born of season, mind, and nutriment; But not by their own nature, Since they do not exist independently. Accumulation is the characteristic of growth,