English
Wholesome and unwholesome functional consciousnesses are not kamma-born. Like mind-born material forms and so on, without depending on past kamma, they arise from various conditions at that very moment. Therefore, for them, even though they are vital, like non-vital mind-born material forms and so on, there is indeed "diverse continuity present". And there is a distinction in vitality this is the intention. Here some say: Even in trees and so on, there is indeed life. Because for them greenness and non-greenness, growth and non-growth are seen. It is said: If for them there is indeed life, it would be either immaterial life or material life. In that case, if it is immaterial life. Just as a being endowed with that repeatedly dies and repeatedly manifests in another existence. So too, trees having died, would manifest in another existence. Or if it were material life. Just as for beings, When the life-continuum in the body's limbs is broken, those limbs cannot be made alive again. Similarly, when trees are cut at their trunks or branches, and their life-continuum is broken, those trunks or branches cannot be replanted elsewhere. (But) they can be. Therefore, it should be understood that both of these do not truly have life. In the Vibhāvanī text: Where it says, "Indeed, for them, kamma alone is not the cause of their persistence," it should be construed as, "kamma is not the cause of their persistence." Therefore, it says, "of those born from nutriment," and so on. The co-nascent conditions that have arisen and are present in a single kalāpa, the analysis is that they are dependent on and bound by them. The generative power of the conditions that generate material form, such as kamma, manifests only at the moment of the arising of material kalāpas, not at the moment of their persistence. And the continuities of accumulation are obtained at the moment of arising, not at the moment of persistence. Therefore, having been obtained at the moment of the generative power of conditions, they acquire the name "born from something." But old age is obtained only at the moment of persistence, not at the moment of arising. Therefore, it does not acquire the name "born from something." If, however, the persistence of material phenomena born from nutriment, etc., were dependent on generative conditions like nutriment, etc., then old age would also be obtained at the moment of the generative power of conditions. And if that were the case, it too would acquire the name "born from something." But it does not acquire it. Therefore, showing this meaning, that their persistence is not dependent on generative conditions, it says, "otherwise," and so on. "Supporting" means supporting by existing in another kalāpa. "Not for the occurrence of momentary persistence" means they support, or maintain, for the purpose of occurrence in the state of momentary persistence – this is the construction. For all material and immaterial phenomena. "That" is a word from the Vibhāvanī. "But this" refers to the life-form. Regarding the nutriment-form: "Savatthukavacanaṃ" (with a basis) means it occurs together with a basis like food – this is the word "savatthukaṃ." Indeed, the generated nutriment-form cannot be made into a morsel. "Separated" means divided by the process of digestion. Separately, separately. are made. "Dividing into five parts," one part, living creatures eat. One part, the stomach fire burns. One part becomes urine. One part, feces. One part, having become a nutrient, nourishes blood, flesh, and so on. Thus, in the manner stated, it divides into five parts. "In the world," means in worldly texts. "From there," from the stomach. Becoming pervading. "Of that," of the nutrient part. "In the elements," in the great elements. It exists with the faculty, thus "with faculty." The body. It arises, thus "vitality." The 'd' becomes 'j'. It protects and generates, thus "vitality." The 'ava' word becomes 'o'. "Its own basis," means its own supporting material body. "Another designation" is said to be the designation of another form as merely an action, as in "lightness of form" and so on. "Produced directly" means generated primarily. For, all unproduced form, being of a non-arising nature, is not said to be born directly from kamma and so on. But the two kinds of intimation, being dependent on produced form and thus appearing, are called "mind-born" and so on, by way of a figurative expression of location. This produced form is not like that. But this, being of an arising nature, is said to be produced, generated, directly by kamma and other conditions. When "form" is said, unproduced form is also included, so to distinguish it, "form-form" is said. Thus it says, "endowed with the characteristic of being afflicted," and so on. There, "characteristic of being afflicted" means the characteristic of undergoing change due to cold, heat, and so on. But that is not found primarily in unproduced form. It is found only in produced form. Why? For, the various changes of produced form are called "changed form." The characteristic is called "characteristic form." But there is no change of change. And there is no characteristic of characteristic. If one were to say there is, then change of change, and its change, and its change, would be endless. And similarly for characteristic. In the space element. "Manifesting" means this is one, this is one are known. "It defines," he says, "all around," and so on. Having said, "unmixed," he explains its meaning: "not attaining oneness." "That which is defined is definition," he says, "by those," and so on. "By those," means by those belonging to other groups. "Without making it one's own or others'," means without making it one's own side or others' side. "The mere act of defining is definition," he says, "of those," and so on. "Of those," means of those belonging to other groups. "This, however," means this definition. "Of that," means of the definition. "It is stated in the Pāli" is the connection. "Having thought thus," means having considered thus. "By these," means by these great elements. "Non-interpenetration of each other" means the going of two or three material groups into one group is called interpenetration of each other; not so going is called non-interpenetration of each other. Therefore, he says, "oneness," and so on. "There," means in that Pāli text. "Of elements gone into various groups" by this, only the limit of the group is stated. In the two kinds of intimation. "And oneself," means oneself, which is called intimation. "By that," means by the moving body part. "By those," means by the people who are present. In "there," and so on. "Of one making a change in body parts" means of one making a change, which is the movement of body parts like hands and feet, for the purpose of going forward, and so on. "And all these mind-born wind-element groups, arising, arise only in the desired direction," is the connection. "Without arising in any way whatsoever" means it is said, "without arising irregularly." "And of which body." "By those," means by the mind-born wind-element groups. "The controller" is the ship's captain. "And those," means those aggregates of mind-born wind-element groups. By this, the entire body part is indicated. It is said that the entire body part is like a ship. "Having moved," means having arranged. "How, then, is it like a controller?" he says, "just as," and so on. "This word 'is able' is stated," is the connection. "How many" by two impulsion-moments. "Then" means in that moment when the movement, the going to another place, arises. From that moment of movement, only the steadying and the holding occur, not the going to another place which is called movement. "Here" means in this commentary. In various impulsion-sequences. La. It is also applicable to the supporting. The meaning is that it is not applicable only to one impulsion-sequence. If in various impulsion-sequences the supporting is also taken, then there are many bhavaṅga-moments in between. How then would that supporting occur? Thus it says, "Just as," etc. There, "even the aggregates of season-born matter" are the connections of the aggregates of season-born matter that occur at the time of bhavaṅga. "Having that form" means having the form of that continuity of mind-born matter. The connection is the successive arising of the later and later aggregates of matter. The momentary nature of the earlier and earlier aggregates of matter would not be theirs. And they are not non-momentary. Otherwise, the movement, the going to another place, would not occur. Movement is said to be the manifestation of three different actions. And different actions are indeed different phenomena. And since the movement of limbs and sub-limbs is seen directly in the world at every moment, therefore, their momentary nature must also be seen. By this, their momentary death is shown, which is called the characteristic of impermanence of material and immaterial phenomena. Their non-activity and non-subservience would not be theirs. And they are not non-active phenomena, nor are they non-subservient phenomena. Otherwise, their dependence on conditions would not be theirs. And dependence on conditions means that when conditions are present, they occur, and when absent, they do not occur. Such is the dependence on conditions. And since when the complete set of conditions is present, they do occur, no activity is needed for their occurrence. And that they should not occur, They occur by their own power. When the conditions are absent, they do not occur at all. For their non-occurrence, no effort is needed by anyone. "May they not occur!" They occur by their own power. And because their occurrence, dependent on conditions, is directly seen by the wise in the world. Therefore, their non-agency and non-subjection to will should be understood. By this, it shows them to be utterly empty of all characteristics of self