English
In “herein,” etc. Season is of five kinds. In one’s own continuum, it is fourfold by way of the four elements; in an external continuum, it is one by way of season. Similarly, food is also of five kinds. Among these, excluding external food, there is no dispute about the production of matter by the rest in one’s own continuum. However, there is a dispute about the production of matter by external food in one’s own continuum— to show this, he says “herein,” etc. “Like season and nutrient essence” means like the production of matter by season and nutrient essence in one’s own continuum. In the commentary text: “But powdered teeth” means that which has been chewed and powdered by the teeth. “Cooked rice” means powdered cooked rice. In the sub-commentary text: “That” means external nutrient essence. “Not well chewed” means not well chewed. “Even by that much” means even by merely placing it in the mouth. “Of internal” means of internal food. “Produces eight kinds of matter” means produces by way of supporting; but by way of generating, only internal food produces— this is the meaning. “Grasped” means that which arises within oneself. External nutrient essence also produces matter— this is the connection. “By that season” means by internal season. “Being warmed” means being heated. “And by that nutrient essence” means by internal nutrient essence. “By way of the accumulation of fat and oil” means by way of the increase of the portions of fat, essence, and oil. The other three origins of matter. In the Pāli text: “Faculties” means the eye and other faculties. (these) forms. "Dwelling" is indeed called attainment. Since attainment arises from the mind, it asks why those faculties are said to be very clear. "Because of being treated" means because of being spoken of by way of treating a place. "Not their color" means of the faculty-forms. In the Nidhikaṇḍa text. "Beautiful color it has" means gold. The state of gold is goldenness. Likewise, good-voicedness. And "voice" is called sound. "Good formation" means the excellent formation of the limbs and minor limbs. "Beauty" means having a beautiful form-body. "As" means when formed in which way. So, it is formed in that way - this is the connection. In the triad of lightness, etc. The analysis is: it arises from causes that are the opposite of the disturbances of elements causing sluggishness, etc. "Of this" refers to the said triad of lightness, etc. Therefore, the meaning is that this triad of lightness, etc., should be said to be karma-originated. "Even in pairs, it is taken as only presently existing" means: for whom the eye-base arises, for him the ear-base arises. In cases like "for those born with eyes but without ears, their eye-base arises," etc., in the arising phase, it is said to be presently existing by way of rebirth-linking, and in the cessation phase, by way of death – this is the meaning. For non-karma-originated (phenomena), a distinction of time is stated in the course of their occurrence. "It is said 'diseases born of karma-result'" means that in the Vīthimuttasaṅgaha, in the explanation of destructive karma, it is said: 'There are diseases arisen from wind. And there are diseases born of karma-result.' The connection is that those oppressive and destructive karmas, even when experiencing misfortunes, disturb and produce various diseases. They stand in the body, they remain, thus they are body-dwellers. "They are only followers of that" means that even karma-originated (phenomena), etc., are disturbed – this is the meaning. By this, when diseases like eye-diseases arise from any of the eight causes, all disease-origins occurring in that limb indeed go into the state of disease. Even so, the karma-originated forms included therein follow that... by what nature they come to be afflicted, not straightforwardly by the power of kamma. There is no affliction that arises from kamma. Yet, even among the eight afflictions, just as it is said there are afflictions arising from wind, and so on, without saying there are afflictions arising from kamma, it is said there are afflictions born of kamma-result. Therein, any disturbance of elements arising from oppressive or destructive kamma is indeed called kamma-result in the Suttanta tradition. Therefore, any affliction born from that is said to be born of kamma-result. This is a very profound point. It should be explained after thorough consideration. "Yato" means because of afflictive conditions arising from kamma. "La." means it might be obtained. The connection is: there is simply no such thing as an affliction arising from kamma. "Avihiṃsā kammanibbattā" means born of deeds of loving-kindness and compassion. The connection is: they are free from affliction due to their great distance. "Saṇṭhitiyā" is a qualifying word for "difficult to disturb," or it should be seen as a causal word. "Difficult to disturb" means hard to agitate. "Kāmaṃ" is a particle in the sense of "even though." The rest here is easily understood. In "Vuccate" and so on. The causal function of form-conditionable phenomena is threefold: generation, support, and maintenance. Therein, the function of generation is obtained only at the moment of birth of what is to be generated. The other two, however, are obtained even at the moment of duration. But at the moment of dissolution, all causal function ceases. Considering in terms of the generative function, he says, "rūpajanakānaṃ" (of form-generators) and so on. In "Apicā" and so on. "Tāsaṃ" refers to the continuities of accumulation, and to aging and impermanence. "Tesū" refers to those arising from some source. Here, however, in the Abhidhammattha Saṅgaha. "Evaṃ santepī" means even when there is a special meaning not seen due to a specific condition. "Sārataraṃ" means most essential. "Seyyo" means excellent. The exposition of the origins of form is finished. 169. In the explanation of kalāpa. "Saṅkhāne" means in counting. "Tenā" means by that, in the sense of counting, it shows with one word. "Piṇḍī" means a single mass. In the Mūlaṭīkā text. "By arising, etc., and proceeding" means by proceeding in the manner of arising, etc. "Thus" means therefore. Only derived material qualities are so called. "Thus, the qualities of change and delimitation should be combined" means the five qualities of change are of the nature of being included, etc., only in aggregates, not in each individual quality. Therefore, they are only one of each in each aggregate. But the quality of delimitation is not a quality included in an aggregate. Therefore, between every two aggregates, that too is only one — this should be understood. "Because of the dependence of the four great elements for their arising" – here, even the four great elements are diverse only in terms of their characteristics. But in terms of their occurrence, due to their unity, it must be said that they are one support even in the sense of enumeration. If it is so, there is no deviation in the meaning of "one". "By that sound" means by the mind-born sound. Releasing himself, he said "by intention". It means by the Elder's intention. Showing his own intention, he said "but here..." and so on. There, "by sound" means by the mind-born sound. "By that speech" means by the speech-born sound. "Intimation" means making known, that is the meaning. He makes known, thus made known. Its state is being made known. The sound of expanded thought is when a strong thought arises in someone contemplating a great matter, either due to sorrow or due to joy. Unable to contain that sorrow or joy, as if consulting with another, he utters an indistinct sound from his own mouth. An ordinary person may or may not hear that mere sound. Even if he hears, he does not know the letter, or the meaning, or the intention. But one who hears with a divine ear or a wisdom ear knows the letter, the meaning, and the intention. Having known, he says, "Your mind is thus, your mind is so," and so on. This is called the sound of expanded thought. It is said in the Great Commentary that it is devoid of intimation and knowable by the ear. But the compiler says that speech-born sound is devoid of intimation or not knowable by the ear. "or there is not," he rejects. "Arrived" means arrived in the commentaries. "To be believed" means to be trusted. "In the subcommentaries" refers to the two subcommentaries on the summary of the truths. Letter, word, expression, and meaning is a dvanda compound. The analysis is: "whose letter, word, expression, and meaning are not understood." "Of the blind Tamils and so on" means of barbarians like those of blind birth and Tamil birth. The sound of coughing, the sound of spitting, the sound of vomiting, and the sound of excreting is a dvanda compound. By the word "and so on," similar things like belching, hiccuping, laughing, crying, etc., are included. The rest here is easily understood. The exposition of the meaning of the sections is finished. 161. In the sequence of the occurrence of form. It is not a qualification by way of persons. It is a qualification by way of planes. And indeed, the meaning is by way of the time of occurrence. In "here" and so on. The connection is: in the former two wombs, it should be understood according to the Pāli method. They emerge, therefore they are called egg-born and womb-born. How is this method called the Pāli method? In the Pāli, by the statement "they are born, breaking through the egg-membrane, breaking through the womb-membrane," the meaning is understood as "born from an egg, born from a womb, emerged." However, in the commentary, it is said "born in an egg, born in a womb." The "womb-enveloping receptacle" is that by which the embryo remains enveloped. In the Vibhāvanī text, "by way of the highest course of determination" means by way of the regulation of the highest occurrence. It is said by way of the highest method. In "a maiden should be given to a handsome man,"