English
But they do not grasp them. Therefore, it is said that its going to the region of the object and pervading a large area should not be considered. The exposition of the analysis of form is concluded. 158. On the origin of form In the Discourses, volition-associated covetousness and so on are said to be kamma. But these, when they reach the condition of kamma-condition in the Paṭṭhāna, do not fulfill the function of that condition; only volition fulfills it, thus it is said: “that very one,” and so on. “And of the rūpas arising from them,” means that by way of the causes and the mental states associated with the causes, the origination of rūpas from mental states is established. That indeed arises and produces, is the connection. “By way of establishing a kappa,” means by way of establishing an eon. The word “ajjhattika” (internal) occurs only in the six internal sense bases, the eye and so on. Here, however, the entire internal continuum is intended, thus it is said: “It should be said as the internal continuum.” “At every moment” is a distributive word. “Distributive” means pervading many moments, thus it is said: “in three, three moments.” In the Yamaka passages. “Or for which person.” “Ceases” refers to being endowed with the dissolution moment. “Arises” refers to being endowed with the arising moment. “Thus” is the question. “No” is the rejection. It is said that at the dissolution moment of the truth of origin, there is no arising of rūpa or nāma, which are the truth of suffering. Two passages should be taken: “For whom wholesome states arise,” and “For whom unwholesome states arise.” “No” means that at the arising moment of wholesome and unwholesome states, there is no cessation of rūpas or nāmas which are indeterminate. To show the possibility of the statement of some debaters in these passages, “the arūpa-bhava” and so on is said. “If” means if some debater should say. “Not” means it should not be said. “Arises” and “should be extracted” is the connection. “And in the other place” means also in the other passage, “For whom wholesome states,” and so on. “That too not” means that statement too should not be said. “In the former section” means in this former part, “for the non-percipient beings, there, for them.” “In the latter section” means for all those who are passing away, in the continuum of mind. in the moment of dissolution of the mind in this last part. It should be said that it is of those who are passing away, not in the moment of dissolution of the mind that is occurring, nor is it not said. Therefore, it is understood that in the moment of dissolution of the mind that is occurring, the life faculty of matter also does not arise. And when the life faculty of matter does not arise, it should be understood that all kamma-born matter, season-born matter, and nutriment-born matter do not arise in the moment of dissolution of the mind. This is the intention. "In the last part" means in the moment of dissolution of the mind that is occurring for all those who are passing away, in this last part. And there, "in the moment of dissolution of the mind that is occurring" is what is intended. Having thus shown the support of the Pāli, now, showing the support of reason, he says, "And since..." and so on. "Of that" refers to the author Ānanda, the author of the Mūlaṭīkā. In the Vibhāvanī. The non-arising of matter at dissolution, or by way of mind-born (matter). Or referring to the immaterial, it was spoken in the Yamaka. "There is no mind-duration at dissolution, and no impossibility of matter." So it is said. There, "there is no mind-duration" means there is no such thing as the duration of the mind. "And at dissolution" means at the moment of dissolution of the mind. Not accepting that, he says, "But the Yamaka Pāḷis..." and so on. "Of different meanings, of different expressions" by this, he indicates that the concordance of Pāli texts is a serious matter. "And the profound intention of the Teacher" by this, he indicates that it is difficult to say, "This refers to this, this refers to that," making oneself a knower of the Teacher's intention. "Purely immaterial" means purely immaterial rebirth-linking. Forty-six minds cannot generate matter. If this is so, why is it said, "excluding immaterial results"? He says, "Because immaterial results..." and so on. In the Vibhāvanī text. "Of the cause" means of the cause called kamma, which is the development of dispassion for matter. "By its remoteness" means by its opposition to matter. The path that is the development of dispassion for matter and immateriality. Born of that. The sphere of matter is the sensuous and fine-material existence. In the Vibhāvanī text. "Or of the one-less-than-ninety-one bhavaṅga" means occurring. at the time of death, for the mind that generates matter, it is the mind of one of the eighty-nine existences. There, however, the immaterial result at the time of occurrence does not generate matter, thus it is said, "There," and so on. Some say that at the moment of the arising of the rebirth-linking consciousness, matter does not receive the post-arisen condition. At the static moment, matter receives the post-arisen condition from the subsequent bhavanga consciousness. To show that this should not be accepted, it is said, "Not indeed by itself," and so on. A condition that, being present by itself, is helpful, is the presence condition. The post-arisen is a part of it. "Of the life-formations" means of heat and so on. "That" refers to the death-consciousness of the Arahants. "As he said" means what did that elder say? "It is said" means it is said in the commentary. Thus, by this statement, it is understood that the death-consciousness of others also does not generate matter, this is the principal statement. The word "pana" indicates displeasure. "Even when it is said so" it makes it clear. Verbal formation is vitakka and vicāra. Bodily formation is the breath of in-and-out. It does not cease at the moment of the arising of the death-consciousness of all beings in the sense-sphere, and at the moment of the arising of the consciousness preceding it. By this statement, it makes known the absence of in-and-out breaths only in the preceding part of the death-consciousness. Now, in this Pāli text, it speaks of the absence of in-and-out breaths at the time of death. It does not speak of the absence of other mind-born matter. Therefore, by this Pāli text, it is understood that the death-consciousness of all does not generate in-and-out breaths. Not other mind-born matter, this is the objection. Responding to that, he says, "Not indeed," and so on. The connection is: there is no generation of bodily formation by the consciousness that generates matter. "In the absence of being bound by going into the womb and so on" means that for one who has gone into the mother's womb, in-and-out breaths do not arise, similarly for one immersed in water. For one who is deeply unconscious. For one entering the fourth jhāna. For one entering the cessation attainment. For one dwelling in the material or immaterial planes. Therefore, these going into the womb and so on bind and prevent in-and-out breaths. bound by coming and going, and so on. Their absence is the dispute. It is said that without these causes, there is no distinction between in-breaths and out-breaths, and other mind-born forms. Another reason is shown, beginning with "having passed away." The connection is: "It is not proper that one has passed away and also that mind-originated forms arise." And that form-phenomenon is very gross. Therefore, it is not possible to say, is the connection. Having said "of this meaning," that meaning is stated, beginning with "of the gross." "Only for a few moments" means for fifteen or sixteen moments. "By the arising of mind-born forms" means from the arising of mind-born forms. They are weak. Then the five sense objects do not come into the range of the five doors. "Or due to the scarcity of conditions" is said because of the non-obtainment of post-natal conditions then. They are weak. Then, due to their weakness, the five sense objects do not come into the range of the five doors. Even at the end, for only one mind-moment. Dependent on the beginning and end of the object, dependent on the beginning at the moment of re-linking. Dependent on the end at the time near death. They are equally weak. Therefore, just as no re-linking consciousness generates form, so no passing-away consciousness generates form, it can be understood. "Contradiction of the Pāli" means contradiction of the Saṅkhāra Yamaka Pāli shown previously. "The reason has already been stated" means it has already been stated that consciousness becomes strong by obtaining complete conditions at the moment of its arising. "That" means absorption javana. Having become unmoving. "Uninterrupted" means uninterrupted by the course of thought-process. The limbs do not sink as they arise, as they are established. "Not beyond that" means it does not generate any additional special form beyond that. "Any" means any consciousness. "Further action" means successive action. "Of the eight ordinary people" means the eight joyful jhānas also generate laughter. The context is six jhānas, five jhānas. Of those Buddhas. Of the smile-action, it is sam. The binding. Cooling action is called smiling action. “The reason has been stated” means “the conditions of season, food, and post-natal factors, which are the supports of matter, are effective only at the moment of persistence”— thus the reason has been stated. “The strength of season” means its strength for producing matter. The strength for the persistence of the continuum, however, is dependent on post-natal factors. It would not produce matter. He says “it does not not produce” by saying “and it will be said,” etc. Food is of two kinds: that which is within one’s own continuum and that which is in an external continuum— this is the connection.