English
"The mind that arises saying 'I will explain this, I will explain that' generates eighteen kinds of matter. Among these, the mind-born earth element arises only by impacting the appropriated (element). Therefore, sound arises together with that impact of elements, and there is no function of supporting by the previous mind-born (elements)." That too should be understood as said with reference to the moment in which a clear letter occurs, among the many hundreds of javana moments that occur. For this reason, it is said in the Mūlaṭīkā: "There is no function of supporting; the impact is strong due to the mind that has attained repeated practice." Here, by "that has attained repeated practice," it shows the state of having attained repeated practice through various javana thought-processes in the preceding part. Because even the first javana mind is intended to have attained repeated practice. And it cannot be known that a clear single letter is produced by merely one javana moment. Why? Because of its one Because it cannot be expressed in a time of less than two syllable-moments, and because in one syllable-moment, the occurrence of many hundreds of thousands of impulsion-series is possible. And it has been said – Three short vowels are one mātrā, a long vowel is pronounced as two; a chanted vowel should be known as three, and consonants are half a mātrā. And in the Milindapañha, more than a hundred cartloads of rice seeds do not amount to even a sixteenth part of the mind that arises in one syllable-moment. It is shown that they do not amount to even a sixteenth part. And for one who pronounces a single syllable, the mental activity of pronunciation is indeed observed for that much time. And truly, "I will pronounce only one sound" or "I will hear only one sound" cannot be determined and pronounced or heard. Even if one were to determine it thus, the pronunciation and hearing of many hundreds of thousands of sounds, one after another, would still be possible. But the notion of "only one" should be understood as arising due to being obscured by the density of aggregates and the density of continuity. The rest here is said in relation to bodily intimation, by which it should be understood as appropriate. And here, the word "intimation" in phrases like "intimates by body," "intimates by speech," and so on, means "making known." In the Sudinna chapter, in phrases like "intimates three times," and so on, it means "causing to occur." But here, both types are applicable. If this is so, when one desires to make known to another, in all those movements of body and speech, it should be understood that the intimating intimation is obtained. But in the Mūlaṭīkā, it is said that even without the desire to make known to another, by the occurrence of going forward and so on, that mental concomitant modification makes the intention known, and it itself is known; thus, both are intimation. Among those two intimations of making known, the former, bodily intimation, having taken the moving appearance of the limbs and sub-limbs by the eye-consciousness series, and the moving limbs and sub-limbs by the body-consciousness series, is subsequently known only by pure mind-door impulsion. And the latter, verbal intimation, having taken the sound being uttered by the ear-consciousness series, is subsequently known only by pure mind-door impulsion, not by five-door impulsion. For it, knowing itself... Thus, one makes known the mind of another person, who is endowed with self, not to one who does not know. For indeed, a communicator makes known what is to be made known to one who knows oneself, not to one who does not know. And having done thus, seeing a bodily movement, or touching it, or hearing a sound, the knowledge of communication is established as primary even for animals who know the various intentions of others. For without that knowledge, the knowledge of intention is impossible. And for those who know communication, without knowing the connection to previously established signs, the knowledge of intention is not possible. Therefore, in between, they also desire the separate grasping of the connection to prior signs. But in the two manifesting communications, seeing another advancing through the eye-consciousness path, they know the communication of advancing and the mind of advancing through the mind-consciousness path. This is the method in retreating and so forth. Similarly, hearing another's speech through the ear-consciousness path, they know the communication of speech and the mind of speech through the mind-consciousness path. Seeing another moving a limb with a mind of attachment, they know the communication of movement and the mind of passion. Hearing the speech of one attached, they know the communication of speech and the mind of passion. This is the method in all bodily and verbal actions. The state of being light is lightness. The state of being soft is softness. Apt for action is adaptability. The meaning is 'fit for action'. The state of adaptability is adaptableness. The lightness of matter has the characteristic of non-sluggishness. The softness of matter has the characteristic of non-rigidity. The adaptability of matter has the characteristic of being fit for bodily actions. Even though these do not abandon each other, they should be understood as unmixed, by way of opposing and suitable conditions. For example, when people indulge in weather, food, or mental activity that is contrary to their body, the elements within the body sometimes disturb the entire body or a part of the body. Especially, by causing the accumulation of water, known as putrid mouth-serum, they make the body heavy and burdensome, as if it were an unbearable load. In changing postures, the body's burden... They produce the suffering of a heavy sign. Then the lightness of the form does not prevail. Again, for those who resort to a suitable season, or food, or mental activity for their body, that disturbance of elements subsides. The body becomes light. In changing postures, there is no suffering called the heavy sign of the body. Then that prevails. This is the method for the others too. Especially here, by making the earth element, called the touch of a soft wood-mouth, they make the body stiff and hard, like dry wood. It should be said that in changing postures, they produce the suffering of a stiff, hard sign, which is like the breaking and splitting of limbs. In workability, by making the wind element, called the touch of a weapon-mouth, uneven, they make the body agitated, like a border country besieged by rebellious thieves. It should be said that there is no comfort in any posture. But the fire element is the root of all of them, it should be known. These are called distorted forms, because they are special characteristics appearing in the change of postures of the body of form as lightness and so on, like the healthy state of a well person, like the softness of well-massaged leather, like the workability of well-beaten gold. Accumulation is cayo. The meaning is arising in a mass. Cayo and upacayo from the beginning and from above. The meaning is first arising and increasing again and again. This prefix 'upa' has the meaning of 'first' as in 'upaññatti' (first designation) and so on, and the meaning of 'above' as in 'upasitta' (sprinkled above) and so on. And it is said in the Mūlaṭīkā: The prefix 'upa' has the meaning of 'first' and 'above'. Therefore, it is said in the Pāḷi: "That which is the accumulation of the sense bases, that is the upacayo of form. That which is the upacayo of form, that is the santati of form." Stretching, spreading is tati. Connected stretching, or repeated stretching, is santati. The meaning is the continuation of the sense bases as they occur, by filling up the duration. There, for beings in the womb, the arising of forms at the moment of rebirth is the first The accumulation, in the sense of arising, is called upacaya. From then on, until the arising of the first eye, ear, nose, and tongue, the arising of material forms in this interval, in the sense of increasing upwards, is called upacaya. From then on, the arising of the four continuous material forms throughout life is called santati (continuity). This has been said in the commentaries: "Accumulation is arising, like the rising of water in a well dug by a river bank. Upacaya is growth, like the time of full ripeness. Santati is occurrence, like the time of flowing over and going." However, in the Vibhāvanī, it is said: "From conception onwards, until the arising of the ten sense faculties like the eye, etc., the arising of material forms in this interval is called upacaya. From then on, it is called santati." That too is appropriate in that sense. For those born of moisture and the spontaneously arisen, the arising of material forms at the moment of rebirth-linking, in the sense of first manifestation and in the sense of full growth, is called upacaya. From then on, the arising of material forms is called santati. Moreover, for material forms arising from the three sources, there is also a distinct present continuity. And for each of these, there are three states: arising, growth, and occurrence. Therein, in each continuity, the very first arising of the initial material forms is called nibbatti (arising). Then, the arising of growing material forms is called vaḍḍhi (growth). When growth is complete, the arising in the sense of continuing without growing, in the manner of a continuous state, is called pavatti (occurrence). Therein, nibbatti and vaḍḍhi are called upacaya. Pavatti is called santati. In brief, however, in the world, in all occurrences of material forms connected with sense faculties and non-sense faculties, seeing the distinctions of states called arising, growing, and occurring, upacaya and santati should be understood. Here is the method: Like trees and grasses, or like branches, leaves, flowers, and fruits,