English
distinct bodily pleasure and pain. Just as, in those very iron balls and so on, the earth element, without the other great elements, is a causal condition for the objective basis of distinct bodily pleasure and pain. So too in fire and wind. But that (water) is not a causal condition for distinct bodily pleasure and pain. Therefore, it is not of the nature of touch. And just as it is not of the nature of touch, so too, in natural water and so on, the water, which is in a liquid state, for one touching or striking them, is not a causal condition for the objective basis of bodily pleasure and pain. Nor is it of the nature of touch. If that is so, how is it that the water, which is merely a binder in iron balls and so on, is not a causal condition for bodily pleasure and pain? And how is it that the other great elements in them are distinct causal conditions for bodily pleasure and pain? To show that, he says, "For indeed," and so on. There, "or by way of smoothness and hardness" means by way of the smoothness and hardness of the earth element present in them. It is said to be a causal condition for the objective basis of pleasant feeling from smooth earth and painful feeling from hard earth. So too in the rest. "Of the internal stiffness" means of the nature of stiffness present within those iron balls and so on. "Not otherwise" means that apart from those three causes, there is no arising of bodily pleasure and pain due to the binding action; this is the intention. Now, people think that they know the water element, which is in a liquid state in natural water and so on, by touching it. To clarify this, and to show the qualities obtained, he says, "Therefore," and so on. There, "first, accompanied by liquidity... they know" is the main statement. In the world, people know the shape — this is short, this is long, this is round, this is circular, and so on — by touching with the hand or seeing with the eye, and simultaneously with the touch of the hand or the sight of the eye... They think they know it. But in that case, in the earlier part, having touched the three elements arisen through the body-door process-consciousness, or having seen the form arisen through the eye-door process-consciousness, they know the shape only later, when the object-apprehending process has arisen. This is the same method for one who knows the shape of a fire-brand circle at night. In that case, many series of prior and subsequent process-consciousnesses are to be desired. Similarly, in the world, those who know the holes and openings of doors, windows, etc., by seeing with the eye, think they know them simultaneously with the seeing by the eye. But in that case, in the earlier part, having repeatedly seen the forms of doors and walls arisen through the eye-door process-consciousness, they know that space, which is the hole or opening, only later, like those who know the opening in the middle of a fire-brand circle, by a separately arisen mind-door cognitive process. Similarly, for one touching water with the hand, first, the three great tangibles— liquid, dissolved, soft— are made objects by the act of touching with separate body-door process-consciousnesses. Later, they know the flowing water element, called the liquid state, only by a separate, pure mind-door process. Even so, the intention is that they think they know that liquid state simultaneously with the touching by the hand. "Cows graze here," thus it is said, "the grazing place of cattle." But grammarians also desire the word "go" in the sense of "faculty," thus it is said, "or 'go' (faculty)," and so on. Those eye, etc., graze in these forms, etc., or these forms, etc., graze in those eye, etc. In that, by the former, it shows that "go-cara" (object sphere) means "the faculties (go) graze in these." By the latter, "go-cara" means "they graze in the faculties (go)." But these are the five forms, etc. In two senses. "Itthī" (woman) is by the sense of desiring, by the sense of standing, and by the sense of placing. She herself desires another lover for the sake of sexual pleasure. And she herself is desired by a lover. And another lover for the sake of household happiness there It comes to a halt, it stands firm. And for the establishment of the family line in the future, the seed of the family line is placed there. A man, by the meaning of fulfilling and wishing. For he fulfills his own welfare, and wishes for the welfare of others. He fulfills the welfare of this world, and wishes for the welfare of the next world. He fulfills the welfare of both worlds, and wishes for, seeks, and searches for the supramundane welfare. That which is for a male is masculine. Masculine gender, etc. That which has no masculine is neuter. "Of that phenomenon" means of the phenomenon in the form of a state. "That" means the five aggregates. That which indicates or makes known the type of beings, their species, their great form, is gender. That by which prognosticators discern and recognize good and bad karmic results is a sign. Action is doing. Life-span is arranged or put together, thus it is a mode of conduct. All these are gender, etc. And that is the state of being unclear, etc. "And in words" means in words like "woman" and "man," etc. "And in the meanings of words" means in meanings like the form of a woman and the form of a man, etc. "Like the word 'sign'" means like the word "sign" is evident in the sexual organs. It is not evident or seen. But it is seen somewhere as not evident, this is the intention. "Word-cognitions arise" is the method of grammar. "Genders, etc., arise" is the method of the commentaries. For there it is said that they are the cause and characteristic of feminine gender, etc. "When this exists" means when birth exists, old age and death occur. When it does not exist, they do not occur, just as in this case, it is said to make clear the cause and effect relationship. In the form of a basis. The meanings of words arise according to the method of etymology. The two elements are the mind-element and the mind-consciousness-element. "Without saying" means without saying the heart-basis. "That" means the heart-basis form. "Five" means the five bases. "Of those" means of those wholesome, etc. "What is said there" means what is said in the Paṭṭhāna. "Depending on which form" refers to the passage: "Depending on which form the mind-element and the mind-consciousness-element operate." "In places not common to others" means the eye-basis. in states of wholesome and unwholesome, which are not common to other things. In the form of life. "By way of dominant condition" means by way of the state of being dominant. "The state of being dominant" is said to be the function of the faculty condition. It is not the function of the dominant condition. "They live" means they do not abandon their greenness, it is said. For they are not absolutely living. Because the life-form, which is entirely kamma-born, is not found externally. Kamma-born forms live, this is the connection. "Even when kamma is absent" is said because the kamma-volition was previously ceased. To make this clear by way of exclusion, he says "thus indeed" and so on. "Other forms" are mind-born forms and so on. A single thought-process-interval is a five-door thought-process-interval. A mind-door thought-process-interval is called a single javana-interval. It is delimited. Why? Because when each thought-process-interval has ceased, a dissimilar continuum of forms appears during the bhavaṅga moment, this is the intention. And that specific form is clear only to one who knows it. But to one who does not know it, it is not clear at that moment. Why? Because even such a continuum of temperature-born forms continues for a short while. For one whose facial form is discolored by a disease-arisen continuum of forms, even when the disease has ceased, that form appears slightly discolored. "The continuum of temperature-born and nutriment-born is present" is the heading. It is said that one is always present. Are not the kamma-born continua of forms, such as eye and ear, sometimes very clear, sometimes clear, sometimes unclear, during the period of their occurrence? True, but such occurrence does not happen by a break in the continuum, and there is no re-joining of them in each of the various broken continua. Once blind, always blind. And once deaf, always deaf, this is the intention. "If so" means if it were so. "The continuum of formless phenomena is present" is the heading. "Results" are the results that are bhavaṅga. They will continue as a single continuum. Ah, therefore for them a diverse continuity present should not be said. Why? Even for a lifetime because it is produced by one kamma this is the intention. "But the others" means wholesome and unwholesome functional consciousnesses. "Their objects" means ceased objects. By the power of pervading time they simply continue to occur. But not like mind-born material forms and so on, which cease when their generative conditions cease. This is the distinction in the vitality of immaterial phenomena this is the intention. "This meaning should be stated" means the distinction in the vitality of immaterial phenomena should be stated. Just as in the continuity of material form there is no immediate condition. At the time of death, without becoming any condition for the continuity of material form in the next existence, it ceases. Therefore, the manifestation of another existence is not for them. Not so in the continuity of immaterial form. But there, even the death-consciousness having become an immediate condition for rebirth, ceases. Therefore, the manifestation of another existence is for them. This also is a distinction in the vitality of immaterial phenomena. Therefore, for immaterial phenomena too, like kamma-born material forms, because they are always vital through connection with life, it should not be objected that there is no "diverse continuity present".