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§ 3.

Sabba帽 ca pan' etam ahetukam sappaccayam, s膩savam, samkhatam, lokiyam, k膩m膩vacaram, an膩rammanam, appah膩tabbam' ev膩' ti ekavidham pi ajjhattikab膩hi- r膩divasena bahudh膩 bhedam gacchati.

Katham?

• Pas膩dasankh膩tam pa帽cavidham pi ajjhattika谤奴辫补m n膩ma; itaram b膩hira谤奴辫补m.
• Pas膩dahadayasankh膩tam chabbidham pi vatthu谤奴辫补m n膩ma; itaram avatthu谤奴辫补m.
• Pas膩davi帽帽attisankh膩tam sattavidham pi dv膩ra谤奴辫补m n膩ma; itaram adv膩ra谤奴辫补m.
• Pas膩dabh膩vaj墨vitasankh膩tam atthavidham pi indriya谤奴辫补m n膩ma; itaram anindriya谤奴辫补m.
• Pas膩davisayasankh膩tam dv膩dasavidham pi ol膩rika谤奴辫补m,
• santike 谤奴辫补m, sappatigha谤奴辫补m ca; itaram sukhuma谤奴辫补m,
• d奴re 谤奴辫补m, appatigha谤奴辫补m.
• Kammajam up膩dinna谤奴辫补m; itaram anup膩dinna谤奴辫补m.
• R奴p膩yatanam sanidassana谤奴辫补m; itaram anidassana谤奴辫补m.
• Cakkh膩didvayam asampattavasena, gh膩n膩dittayam sampattavasen膩' ti pa帽cavidham pi gocaragg膩hika谤奴辫补m; itaram agocaragg膩hika谤奴辫补m.
• Vanno, gandho, raso, 辞箩腻, bh奴tacatukka帽c' 膩ti atthavidham pi
• avinibbhoga谤奴辫补m; itaram vinibbhoga谤奴辫补m.

Icc'evam atthav墨sati vidham pi ca vicakkhan膩

• Ajjhattik膩dibhedena vibhajanti yath膩raham.
• Ayam' ettha 谤奴辫补vibh膩go.

 

(translation)

§ 3.

Now all this matter divides itself into various categories as follows:

1. Rootless (35)
2. Causal (36)
3. With Defilements (37)
4. Conditioned (38)
5. Mundane (39)
6. Pertaining to the K膩ma-Sphere (40)
7. Objectless (41)
8. Not to be eradicated (42)

Matter is thus one-fold. When conceived as personal, external, and so forth, matter becomes manifold.

How?

The five kinds of sensitive material qualities are personal (43); the rest are external.

The six kinds, comprising the sensitives and the heart, are material qualities with basis (44); the rest are without a basis.

The seven kinds, comprising the sensitives and (the two) media of communication, are material qualities with a door (45); the rest are without doors.

The eight kinds, comprising the sensitives, sex-states, and vitality, are material qualities with a controlling faculty (46); the rest are without a controlling faculty.

The twelve kinds, comprising the sensitives and (seven) sense-objects (because "tangibility" comprises the three elements, excluding 腻辫辞), are gross (47), proximate, and impinging material qualities; the rest are subtle, distant, and non-impinging.

Material qualities born of Kamma are 'grasped at' (48); the others are 'not grasped at'.

Object of form is visible; the rest are invisible.

Eye and ear, as not reaching (the object), and nose, tongue and body, as reaching (the object), are five kinds of material phenomena that take objects (49); the others do not.

Colour, odour, taste, sap (50), and the four Essentials are the eight kinds (51) of material phenomena that are inseparable; the rest are separable.

Summary

Thus the wise analyze, accordingly, the 28 kinds with respect to 'personal' and so forth.

Herein this is the analysis of Matter.

 

Notes:

35. Ahetukam - Because they are not associated with the roots lobha, dosa, etc.

36. Sappaccayam - Because they are related to the causes - Kamma. citta, utu, and 腻丑腻谤补.

37. 厂腻蝉补惫补尘 - Since they serve as objects for Defilements.

38. Sankhatam - Because they are conditioned by the four causes - Kamma, citta, etc.

39. Lokiyam - Because they are connected with the world of the Five Aggregates of Attachment (辫补帽肠耻辫腻诲腻苍补办办丑补苍诲丑补濒辞办补). There is no supramundane 谤奴辫补.

40. 碍腻尘腻惫补肠补谤补尘 - Because they come within the range of sensual objects.

41. 础苍腻谤补尘尘补苍补尘 - As they themselves do not perceive objects. It is the mind that perceives objects through the senses. R奴pas serve as sense-objects.

42. 础辫辫补丑腻迟腻产产补尘 - Because there is no gradual eradication of matter like passions. 'Indestructibility' of matter is not implied by this term.

43. Ajjhattikam - Belonging to the so-called self. The five sensitive organs are essential for living beings. Without them they are inanimate logs. They serve as doors to the mind.

44. i.e., they serve as seats of consciousness.

45. They serve as doors to moral and immoral actions, mind and mental states, deeds and speech.

46. They are so called because they possess a controlling power in their respective spheres. The physical eye, for instance, is composed of ten material qualities; but it is the sensitive eye (肠补办办丑耻辫补蝉腻诲补谤奴辫补) that controls the remaining nine. The remaining 辫补蝉腻诲补谤奴辫补蝉 should be similarly understood. The state of sex controls masculinity and femininity. Like the captain of a ship it is vitality that controls 谤奴辫补蝉.

47. 翱濒腻谤颈办补尘 - Because of their importance both subjectively and objectively. They are regarded as santike (near) because of their receptivity. Owing to the grossness and nearness both sensitive organs and sense-objects mutually strike each other. Hence they are called sappatigha, lit., 'with striking against'.

See Compendium p. 159, n. 4.

48. 鲍辫腻诲颈苍苍补尘 - The first 18 kinds of 谤奴辫补 born of Kamma are grasped by craving and false view.

49. Gocaragg膩hika谤奴辫补m - They are so called because they take external objects as pasture. According to the Abhidhammattha Sangaha, sight and sound are regarded as objects that do not approach the eye and ear respectively as in the case of bodily contacts, etc. Both eye and ear cognize distant objects without any direct approach. In the case of other objects they directly contact the sense-organs. For instance, taste must directly touch the tongue. So are the other two objects. This may be the reason, irrespective of the wave theory, why the author distinguishes between senses that reach, and do not reach, the objects.

See Compendium, p. 160.

50. 翱箩腻, as a 谤奴辫补 in itself, has the power of producing other 谤奴辫补s as well.

51. As a rule these eight 谤奴辫补s are bound together. The four Essentials are inseparable and so are the four Derivatives. Hence they are also termed 'suddhatthaka' ('pure octad') and 'ojatthaka' ('with 辞箩腻 as the eighth'). The growth of inanimate matter is also due to the presence of this universal 辞箩腻.