English
even though "a maiden should be given" is stated generally, because "to a handsome man" is stated, the maiden is also understood to be a handsome maiden. This is called the highest method. In "there, all those" and so on. All those—eye, ear, nose, and the two sexes— are not obtained by inferior kamma. The meaning is that they are obtained only by superior kamma. In the Vibhaṅga text. It is said that the sound-base is not obtained at the moment of rebirth-linking, in "eleven bases." For one deficient in eye, ten; for one deficient in ear Of deficiency, and then, deficiency of eye and ear, due to being born in a womb, seven sense-bases. In the Pāli, only spontaneous births and womb-born beings are mentioned, therefore it is said: "even if not mentioned in the Pāli." Even the deficiency of eye and so on is not mentioned. "How is it said that their co-existence is mentioned?" "If the nose-base arises for someone, does the tongue-base arise for them?" "Yes." "Or if the tongue-base arises for someone, does the nose-base arise for them?" "Yes," it is said in this way, by way of an abbreviated passage. But it is not desired by the Elder Ācariya Ānanda – this is the connection. "Like tongue-deficiency," there is no such thing as tongue-deficiency. "It is fitting that nose-deficiency also exists." Here, in the Pāli, "women and men without a nose" is said with reference to women and men who vomited earlier, while the nose-base had not yet arisen in the mother's womb. They also say it is not for the existence of those with nose-deficiency. Those who lie in the womb are womb-dwellers. Womb-dwellers are indeed womb-born. In "during the course of existence" and so on, in the Mūlaṭīkā text. "From below" is said referring to the moment of rebirth-linking. It means "not yet arrived at the eleventh week." "The visible-base will not arise. And the eye-base will not arise." This is said in the sense of being certainly present. Therefore, the visible-base that has arisen from the moment of rebirth-linking is said to have arisen even for life. Not "will arise." But the eye-base for one who is below the eleventh week has not arisen. Since it has not arisen then, it must be said that it will arise when the eleventh week arrives. But because of being a last-existence being, both of these will not arise in another existence. "It produces the nose-base" means the non-production of the nose-base, which is kamma. For those whose rebirth-linking is taken by that kamma. And this is if they take rebirth-linking by kamma that produces it. It is said on the assumption that they would not die in between while the nose-base had not arisen. Taking rebirth-linking by kamma that produces it. Even when strong destructive kamma comes from that, it is not that they do not die in between, without reaching the time of the nose-sense base's arising. "When spoken of the eye and nose," as said in the sub-commentary. "Indeed established in meaning," having arisen in the eleventh week, it is indeed established. "In such places," in places difficult to consider their nature. The Commentary itself is suitable to be made the authority, this is the intention. In the Commentary text. "The former wheel of becoming" is the wheel of becoming rooted in ignorance, ending in feeling. "Because of showing sequential occurrence," just as in the latter wheel of becoming, rooted in craving, by speaking of the occurrence of rebirth-becoming, "from becoming arises birth" is thus spoken of as one, not so in the former wheel of becoming. But there, "from formations arises consciousness," "from consciousness arises mind-and-matter," and so on, because of showing sequential occurrence. "That is indeed rejected," having said that in the place of determining the sequence of sense bases, the sequence of teaching is suitable, that sequence of arising is rejected. In the Saṃyutta Nikāya, in the Pāli text of the Yakkha Saṃyutta. In the verses. "From kalala," from the embryonic fluid. "From abbuda," from the gelatinous mass. "From pesi," from the flesh-like lump. "From ghana," from the solid mass. "From threads of pure wool," from the threads of hair of a pure-bred sheep. "A ripened mass," after the kalala, having become slightly ripened and having the form of a mass. "Turning away from that state," existing, having abandoned the state of kalala. "Like pus melting," like pus melting in fire. "Is released," adheres to the skull. "These are born," thus also said in the Commentary. "In the forty-second week," having passed nine months, on the twentieth day. If so, in the fifth week five branches are born, in the eleventh week four sense bases are born, but in between there are five weeks. How there? he says, "and here," and so on. "Six weeks," together with the eleventh, six weeks. For even in the eleventh, because it was born on the last day, six days remained. are not. "Pariṇatakāla" means ripened time. Indeed, the great elements born of kamma, having reached ripeness, become very clear. And their qualities of clarity become forms of clarity. "Of that" refers to the kalala (embryonic fluid). The connection is "or its color or its shape." "Ākāsakoṭṭhāsika" means placed in the space compartment by humans. "Having been" is the remainder of the text. How can it be smaller than an atom? He says, "That," and so on. "That" is an atom. At the moment of rebirth-linking, the kalala form is the size of three kalāpas. But an atom is the size of forty-nine kalāpas. Therefore, it is said to be smaller than that. But after the moment of rebirth-linking, it also grows moment by moment. "Of the elements" refers to the four great elements that appear in the determination of the four elements. It is also appropriate to say it by taking the accumulated measure of the kalala. "In the object" refers to objects like the abbudā (embryonic bubble). "Following the root of the placenta" means following its root at the time of the placenta's birth. In the verse. Instead of saying "mātu tiro kucchigato" (gone inside the mother's womb), it is said "mātu kucchigato tiro" (gone inside the mother's womb) for the sake of the verse's meter. Therefore, he says, "gone inside the mother's womb." "Chiddo" means endowed with subtle holes. Or obtained food and drink. "From then on" means from the seventeenth bhavaṅga-citta (life-continuum consciousness) onwards. "It is said in the section on the origination of form" refers to what is said in the discussion of the root commentary on the origination of form, beginning with 'what is not appropriate there'. "Due to the absence of ingested food" means due to the absence of external food. "There" refers to the rūpa-brahmaloka (form realm). He describes the absence. But why does he describe it? Wouldn't there be a contradiction with the commentaries if he described it? Let there be a contradiction or no contradiction. Showing that the Pāli text itself is the authority, he cited the Pāli from the Vibhaṅga, beginning with "in the rūpa-dhātu." There, "rūpa-dhātu" means the form realm. It is said to be the rūpa-brahmaloka. "At the moment of arising" means at the moment of rebirth-linking. Explaining the teacher's intention, he says, "and here," and so on. P Even though tangibles are rejected, or as five sense bases, or as five elements, the act of delimiting them should be seen as rejected. "Because of the existence of another function," from the function of tangibles, another function exists. What then is this other function? It is the function of cause and condition for the arising of the material body. For the Lord said: The great elements are causes, the great elements are conditions, for the manifestation of the material aggregate. Therein, the function of cause is the function of generating matter. The function of condition is the function of supporting matter. There is no other function for the nose and so on; their function is the function of being an object of sense, there is no other function than that. "By which" means by another function. "They" means odors and so on. Now, showing the doctrine that follows the eightfold path, he says "just as" and so on. "By which specific function" means by the specific function of being an object of sense. And by the specific function of generating and supporting matter. "Everywhere" means in every Pāli passage. "Of them" means of odors and so on. "There" means in the material world. "By the mere nature of outflow" here, just as when fire arises, its outflows arise whether one wishes or not. Color arises, light arises, odor arises, taste arises, smoke arises, and sometimes sparks also arise. Even if there is or is not a specific function to be performed by these colors and so on. Similarly, when the great elements arise, their outflows arise whether one wishes or not, even if there is or is not a specific function. Thus, by the mere nature of outflow. Entry would be appropriate into the internal continuum, this is the intention. But in the external continuum, their existence in clothes, ornaments, mansions, and so on would be desired. Or even internally, when the body is made gross and created. And here, "entry into the mind-base and mind-element," this is in the Aṭṭhasālinī. But those who say that even forms and so on that have not come into appearance are mind-objects, this is said. That is rejected there. Not coming into appearance Its name is said to be freedom from the sphere of objects. And for humans, and for devas, and for brahmas, it is intended as not falling into forms of delight. But that should be considered and stated whether it exists or not. Moreover, the resultant phenomena may be of various kinds for the gross great elements. But for brahmas, the internal form arising from the special action attained through absorption is extremely subtle. Therefore, the complete resultant form there, as in the realm of sensual beings, must be considered. And the object of mind,