English
Internally, and externally as the great elements, the manifestation should be understood thus: Internally, hairs of the head, hairs of the body... and so on... feces, brain in the skull—these twenty are the earth element division; bile... and so on... urine—these twelve are the water element division; that by which it warms, that by which it ages, that by which it is consumed, and that by which what is eaten, drunk, chewed, and tasted undergoes proper digestion—these four are the fire element division; upward-going, downward-going, dwelling in the belly, dwelling in the intestines, coursing through the limbs, and inhalation and exhalation—these six are the air element division; thus, there are forty-two divisions. Among these, intestinal contents, feces, pus, and urine—these four divisions are temperature-born. Thus, each of these is merely a temperature-born octad; sweat, tears, saliva, and nasal mucus—these four are temperature-mind-born, in each of which there are two octads. The fire that digests what is eaten, etc., is karma-born, there being only a life-nonad therein. Inhalation and exhalation, however, are mind-born, there being only a mind-born sound-nonad therein. Setting aside these ten divisions, the remaining thirty-two are quadruple. There, in each of the eight fire and air divisions, there is a life-nonad and three temperature-mind-nourishment octads; in the air divisions, there is also a temperature-mind-born sound-nonad; in the remaining twenty-four divisions, except for the places devoid of flesh in the hairs of the head, hairs of the body, nails, and teeth, everywhere there are two body-being decades and three octads, but in the flesh-freed hairs, etc., there is only a temperature-born octad. And those decades, nonads, and octads, as stated, in the all-pervading skin, flesh, blood, etc., and in the non-pervading hairs, etc., are inseparably present in a single atomic location, thus being individually infinite and immeasurable, due to the infinite element-conditions; in the body, the infinitely minute, atom-smashed four great elements and derived matter, being mutually conditional, internally through the forty-two division body's height, circumference, shape, etc., and externally through the earth, mountains, etc., in this manner. are produced according to conditions. Like illusionists, they do not enlighten the foolish. Here, the earth element, finely crushed, is like dust, held together by the water element, maintained by the fire element, supported by the air element, surrounded by colors and other qualities, not scattering, attaining the state of bodies internally, of women, men, animals, birds, deities, and Brahmās, and externally, the state of earth, mountains, trees, deity and Brahmā realms, moon, sun, stars, gems, gold, and so on. The water element, like glue, is the bond here, established on the earth element. The remaining elements maintain, support, digest, and surround it, not flowing away, not flowing away, it shows a state of plumpness. The fire element, in the state of heat, surrounded by the establishment, cohesion, support, and maintenance of the remaining elements, digests this body, achieves its beauty and incorruptibility. The air element, with the nature of supporting and stirring, surrounded by the establishment, cohesion, maintenance, and surrounding of the remaining elements, supports and moves, and brings about the stability of bodily movements and so on, and the progression of steps. These four together, with earth predominating, produce hair and so on, and the state of earth, mountains, and so on; with water predominating, produce bile and so on, and the state of ocean water and so on; with air predominating, produce upward-moving winds and so on, and earth-supporting winds and so on; with fire predominating, produce digestive fire and so on, and hell fire and so on, by the disturbance of which, disease, old age, and death occur, as well as the destruction of the world and so on. Thus, due to the accumulation of these crushed and pulverized elements, individual, countless, immeasurable groups are the internal parts, as are the external forms. And they, with that particular condition, in that particular manner, arise only when assembled, and will continue to arise. If the elements first exist in an atomic form and then combine, then, due to the absence of application in that state, in another way here, karma-produced, karma-condition, karma-condition-season-produced, food-produced, food- Dependently arisen, nourished by nutriment, and arising from temperature. Born of temperature, dependent on temperature, and arising from temperature. Born of mind, dependent on mind, and arising from mind. Thus, the distinction of arising should be understood. Therein, materiality clung to is called karma-born. Flesh, excrement, hair, teeth, snot, etc., are called karma-dependent. The earth, mountains, etc., brought about by merit, and the wheel-jewel, divine mansions, etc., are called karma-dependent and temperature-born. The pure octad arisen from nutriment is called nutriment-born. Edible food, being the generator of the nutriment-born, becomes the maintainer of the karma-born; thus, the karma-born materiality maintained by it is called nutriment-dependent. Having consumed unsuitable food, and going into the heat, black leprosy, etc., arise; this is called nutriment-dependent and temperature-born. The pure octad arisen from karma-born temperature is called temperature-born. In that, temperature generates another octad; this is called temperature-dependent. In that too, temperature generates another octad; this is called temperature-dependent and temperature-born. Thus, in clung-to materiality, these three continuities can collide. But in non-clung-to materiality, clouds are temperature-born, rain showers are temperature-dependent. But when the rain falls, the earth emits fragrance, seeds sprout; thus, that which proceeds in an endless stream, this is called temperature-dependent and temperature-born. The pure octad, etc., arisen from mind is called mind-born. The body supported by the mind in the manner of a subsequent condition is called mind-dependent. Elephants, horses, etc., brought forth externally by the supernormal mind, are called mind-dependent and temperature-born. Miscellaneous talk. The indeterminate materiality is finished. Explanation of the Indeterminate Nibbāna The indeterminate Nibbāna, however, is supramundane, and is only one in terms of Dhamma; there is no division. But in terms of characteristics, Nibbāna has the characteristic of peace, the characteristic of cessation, or the characteristic of being unconditioned. It has the taste of immortality, manifestation as the signless, and due to being unconditioned, it lacks a causal condition. There is no basis for that. But because of the statement, "the path leading to the cessation of suffering," etc., it is proper to say, "the basis of the Noble Path." However, in terms of inclusion, due to the absence of difference, it is not included in the aggregates, but it is included in the sense bases and elements as the Dhamma sense base and Dhamma element. As for emptiness, it should be understood as emptiness of self, merely a phenomenon bearing its own characteristic, or because it is unconditioned and utterly devoid of impermanence, emptiness of suffering, emptiness of lust, and emptiness of signs. In terms of distinction, it is of one kind due to the nature of peace, etc., but from the perspective of cause, it is of two kinds: the Nibbāna element with residue of clinging and the Nibbāna element without residue of clinging. In terms of essence, it is of three kinds due to the difference in imagined forms: emptiness, signlessness, and desirelessness. Taking into account the distinction of conditioned phenomena and from the perspective of what should be rejected, it is of endless kinds by saying, "not mind, not mental factors, not form, not past, not future, not present, not the path, not the fruit," and so on. Nibbāna is indeterminate and complete. Thus, in this wholesome triad, there is no phenomenon of nature that is not mentioned. Among the phenomena that are not of nature, although only the defining characteristics of the form phenomena, such as the delimiting space, are mentioned here, the counterpart signs of the kasinas, etc., the kasina-excluding space, the absence of consciousness, the cessation attainment, the three designations of name, person, and basis, and the characteristics of impermanence, etc., of the formless phenomena are not mentioned. Nevertheless, since they are not separate from the phenomena of nature, they are included. Therefore, this triad should be understood as a triad without remainder. Just as here, so too in the triads and dyads that follow, even without the inclusion of conventional concepts, completeness is to be understood by the inclusion of all ultimate realities without exception, and incompleteness by the opposite. But where there is inclusion of conventional concepts, we will explain. The section on form and Nibbāna is complete. Thus ends the dispelling of delusion, the commentary on the Abhidhamma Matrix, the wholesome triad. The explanation of the Ikasaṃ is finished. Explanation of the Vedanā Tika, etc. Now, after the Kusala Tika, the explanation of the meaning of the Vedanā Tika, etc., is next in order, since this is how the Kusala Tika is: "By meaning, difference of plane, Individually, by association, By designation, and of the Dhammas, By characteristic and so on, by division." Having laid down the matrix with "Kusalā tāva dhammā bhūmito catubbidhā honti kāmāvacarā…pe… lokuttarā" and so on, the method of determination has been stated; that same method applies appropriately to the remaining Tika-Dukas.