Specifics of Revealing Forms of Speech in Vaibhashika

In The Meaning of the Facts, An Annotated Subcommentary to (Vasubandhu’s) “Autocommentary to ‘A Treasure House of Special Topics of Knowledge’” (Chos mngon-pa mdzod-kyi bshad-pa'i rgya-cher ‘grel-pa don-gyi de-kho-na-nyid, Skt. Abhidharmakośa-bhāṣyā-ṭīkā-tattvārtha) (Derge Tengyur vol. 209, 45B-46A), Sthiramati mentions further details concerning the appropriated and non-appropriated great elements of forms of physical phenomena included among the eighteen constituent components: 

Concerning (Vasubandhu’s statement), “Sound is of eight types,” there are sounds that are functional phenomena by means of their being caused to be heard and there are sounds by means of their being heard. Some say that the Blissfully Gone Buddhas have declared that it (sound) is a form of physical phenomenon that is established from the four (great) elements and that has become an object of ear (consciousness).

(Tib.) sgra ni rnam pa brgyad yod de/ /zhes bya ba la 'dis dngos po rnams sgrog par byed pas na sgra'o/ /yang na grag par byed pas sgra'o/ /bde bar gshegs pa pa dag na re rna ba'i yul du gyur pa'i gzugs 'byung ba bzhi las grub pa'o zhes zer ro/

The Vaibhashika view espoused by Vasubandhu is that a sound, such as a revealing form of speech, includes both the sound of the voice saying something pleasing or unpleasing that

• Can be heard, either by oneself or by others, or
• Is heard, either by oneself or by others. 

An alternative view, which Sthiramati implicitly rejects, is that something is a sound only if it is actually heard by oneself or by someone else. The absurd conclusion that would follow from this view is that when the voice of a deaf person says something pleasing or unpleasing that neither they nor anyone else hears, it is not a sound. Similarly, when a tree falls and no one hears it, it does not make a sound.  

Vasubandhu and Sthiramati would not reject, however, that sound is established from the four great elements, in the sense that both sound itself is comprised of the four great elements and that which produces a sound is also comprised of the four great elements. In the case of a sound that is a revealing form of speech, the sound of the voice saying something pleasing or unpleasing is produced by the four great elements of the lips and tongue as parts of the body-sensor (the physical sensation-sensitive cells of the body).

Sthiramati, The Meaning of the Facts (Derge 46A), continues:

Regarding these (the four great elements), appropriated ones are included as (parts of) the body (that are body-sensors). This is because they are taken as phenomena that are the physical support of a mind and (its accompanying) mental factors because they are mutually compatible. Concerning them (the four great elements of a body, however), those, such as those of the eyes and so on, that are different from those of a presently-happening body (sensor), which have arisen from a ripening (cause) and were able to be enhanced, are the opposite; they are non-appropriated.

(Tib.) /de la zin pa dag ni lus su gtogs pa rnams te/ phan tshun mthun bar byed pa'i phyir sems dang sems las byung ba dag gi rten gyi dngos por nye bar gzung ba'i phyir ro/ /de ni mig la sogs pa da ltar byung ba dang tha dad pa rnam par smin pa las skyes pa dang rgyas pa las byung ba dag ste bzlog pa ni ma zin pa dag go/  

Only the great elements of presently-happening body-sensors – namely, those of a live body – can be appropriated as a physical support for a consciousness and its accompanying mental factors, and only those great elements can be enhanced and strengthened by food and sleep, 

The great elements that comprise the cells of a corpse cannot perform that function. They no longer function as body-sensors and, not being body-sensors, they cannot be appropriated by body consciousness as its physical support, nor can they be enhanced. Nevertheless, the great elements of the cells of both a live body and a corpse constitute a single continuum of great elements that have the same ethical status as each other.

Although Vasubandhu and his commentators do not mention no-longer-appearing body-sensors, they too cannot be appropriated as the physical support for body consciousness and cannot be enhanced. This is because these no-longer-appearing body-sensors, made of no-longer-appearing great elements, are not located anywhere.

As Vasubandhu states in Autocommentary (Gretil 112.01-03, Derge 109A):

It is certain that “no-longer-happening, not-yet-happening and nonrevealing forms are phenomena that are not situated in (some) location.” 

(Skt.) atītānāgatā vijñaptyarūpiṇo hi dharmā ādeśasthā iti niyamaḥ /

(Tib.) 'das pa dang / ma 'ongs pa dang / rnam par rig byed ma yin pa dang/ chos gzugs can ma yin pa rnams ni yul na mi gnas zhes bya bar nges pa yin no/ 

Although a corpse may emit a sound, such as when it is being cremated, its lips and tongue cannot produce the revealing forms of the sounds of speech. This too is because the great elements of the cells of the lips and tongue of a corpse can no longer serve as a physical support for a consciousness and its accompanying mental factors. 

To understand the point Sthiramati is making regarding great elements that have arisen from a ripening cause and that can be enhanced, we need additional detail about the eighteen constituent components. Vasubandhu presents this in A Treasure House of Special Topics of Knowledge, Put in Verses (Chos mngon-pa’i mdzod-kyi tshig-le’ur byas-pa, Skt. Abhidharmakośa-kārikā) (I.37) (Gretil. ed., Derge Tengyur vol. 140, 3B): 

The (constituent components) that arise from a ripening (cause) and that can be enhanced are the five that belong to a person [Tib.:the five that are inner]. Sound is not something that arises from a ripening (cause). The eight that do not impede (the presence or motion of material phenomena) are ones that are an outflow (corresponding to their cause) and that arise from a ripening (cause). The other (four) are (all) three types. 

(Skt.) vipākajaupacayikāḥ pañcādhyātmaṃ vipākajaḥ / na śabdaḥ apratighā aṣṭau naiḥṣyandika vipākajāḥ // tridhānye

(Tib.) /rnam par smin las byung ba dang / /rgyas las byung ba nang gi lnga/ /sgra ni rnam smin las skyes min/ /rgyu mthun las byung rnam smin skyes/ /thogs pa med brgyad gzhan rnam gsum/ /

Constituent components that belong to a person (Skt. adhyātma) and are “inner” (Tib. nang) can only be material parts of a live body. The material parts of a dead body no longer belong to a person.

Constituent components that can be enhanced (Skt. rgyas-gyur, Skt. aupacayika) are those that can be strengthened by nutrition and sleep. They, too, can only be associated with a live body, not with a corpse, and include all aspects of a live body that are comprised of the four great elements – earth, water, fire and wind. 

A ripening cause (rnam-par smin-pa’i rgyu, Skt. vipākahetu) is a constructive or destructive karmic potential. The ripened result (rnam-smin-gyi ‘bras-bu, Skt. vipākaphalam) it gives rise to can only be an unspecified phenomenon and must be something that endures without interruption throughout a lifetime – for instance, the visible form of a live body. Thus, the visible form of the body of a corpse is not a ripened result of karmic potential. 

An outflow (rgyu-mthun-las byung-ba, Skt. niḥṣyanda), the literal translation of the Sanskrit term, is translated into Tibetan as “something that has come from a cause that it corresponds to.” An example is the visible form of a body, while alive or dead, that has arisen in continuity from the visible form of the body in the immediately preceding moment.

Vasubandhu states, then, that among the eighteen constituent components: 

• The five inner ones that belong to a person and that arise from a ripening cause and that can be enhanced are the five physical cognitive sensors. These are the sight-sensitive cells of the eyes, the sound-sensitive of the ears, the smell-sensitive of the nose, the taste-sensitive of the tongue and the physical sensation-sensitive of the body. 
• Sound is listed separately by itself and is not a ripened result. 
• The eight that do not impede the presence or motion of material phenomena, that are an outflow and that arise from a ripening cause are the six types of consciousness (eye, ear, nose, tongue, body and mind consciousness), the mental cognitive sensor (an immediately preceding moment of consciousness), and all knowable phenomena (as objects of mental consciousness) 
• The four others are the sights, smells, tastes, and physical sensations of the body.

As there are many variables involved here, let us look more closely at each of these four classes into which the eighteen constituent components can be divided. This will enable us to identify more clearly the variables that pertain to revealing forms of speech.

Vasubandhu elaborates in his Autocommentary to “A Treasure House of Special Topics of Knowledge” (Skt. Abhidharmakośa-bhāṣyā, Tib. Chos mngon-pa’i mdzod-kyi bshad-pa) (Gretil 025.07-11, Derge Tengyur vol. 140, 44A-45A):

The (constituent components) that arise from a ripening (cause) and that can be enhanced are the five (physical cognitive sensors) that belong to a person [Tib.: the five that are inner]. [Tib. adds: Some (instances) of] those five constituent components that belong to a person [Tib.: that are inner] that arise from a ripening (cause) and that can be enhanced do not have outflows. This is because (if they all had outflows, there would be) the nonexistence of those excluded from [Tib.: not included as] having an outflow. 

(Skt.) / vipākajaupacayikāḥ pañcādhyātmaṃ / adhyātmaṃ tāvat pañca dhātavaḥ cakṣurādayo vipākajāścaupacayikāśca / naiḥṣyandikā na santi / tadvyatiriktaniṣyandābhāvāt/

(Tib.) / rnam par smin las skyes pa dang / /rgyas las byung ba nang gi lnga/ /re zhig mig la sogs pa nang gi khams lnga po dag ni rnam par smin pa las skyes pa yang yin la/ rgyas pa las byung ba yang yin no/ /rgyu mthun pa las byung ba ni med de/ de dag las ma gtogs pa rgyu mthun pa med pa'i phyir ro/

In other words, if all instances of the five physical cognitive sensors – all of which arise from ripening causes and, when presently appearing, can be enhanced – had outflows, such as all moments of presently-happening ones, there should be no exceptions.

Jinaputra Yashomitra explains in The Clarified Meaning, An Explanatory Commentary on (Vasubandhu’s) “Treasure House of Special Topics of Knowledge” (Chos mngon-pa’i mdzod kyi ‘grel-bshad don-gsal-ba, Skt. Sphuṭārtha Abhidharmakośavyākhyā) (Gretil 69, Derge, vol. 142, 64A-64B):

“The (constituent components) that arise from a ripening (cause) and that can be enhanced are only the five (physical cognitive sensors) that belong to a person [Tib.: are the five that are inner]. They do not (all have) outflows” – (that is) the restriction. Why? “Because (if they all had outflows, there would be) the nonexistence of those excluded from [Tib.: not included as] having an outflow.” 

If, in fact, those (five) that arise from ripening (causes) and that can be enhanced (all) became (producers of) outflows, the outflows would (all) have been produced as “a semblance of (their) cause).” This is because they (all these outflows) would be (physical cognitive sensors) that had come into existence simply by means of what had (already) existed as (physical cognitive sensors) that had arisen from ripening (causes) and that had been able to have been enhanced. (But there are some that) come into existence “not as outflows.” 

Nevertheless, there are things that are semblances of their own cause that neither arise from a ripening (cause) nor are able to be enhanced that can be accepted here as outflows, but they would not even become kinds of eye-(sensors) and so on. But how, then, “could they become things that have arisen from a ripening cause and that could be enhanced?” Therefore, it is said, “Because (if all constituent components of a person that arise from ripening causes and that can be enhanced had outflows, there would be) the nonexistence of those excluded from [Tib.: not included as] having an outflow. 

Further, what makes it known that “(some instances of) these (constituent components) do not have outflows?” (It can be known) from (their) non-continuance in someone who has died. Afterall, the eye constituent component and so on of someone who has died does not continue in the same way as the visible form (of the eye does). 

(Skt.) vipākajaupacayikā eva paṃcādhyātmikā na naiṣyandikā ity avadhāraṇaṃ. kasmāt. tadvyatiriktaniṣyandābhāvāt. vipākajā aupacayikāś ca yady api naiṣyandikā bhavanti. niṣyando hetusadṛśa iti kṛtvā. te tu vipākajaupacayikatvenaiva saṃgṛhītatvāt. na naiṣyandikā iti gṛhyante. ye tu svahetusadṛśā na ca vipākajā na caupacayikāḥ. ta iha naiṣyandikā abhipretāḥ. na caivaṃvidhāś cakṣurādayo bhavanti. kiṃ tarhi vipākajā vā aupacayikā vā bhavantīty ata evam ucyate. tadvyatiriktaniṣyandābhāvād iti. kathaṃ punar jñāyate naiṣyandikās te na santīti. mṛtasyānanuvṛtteḥ. na hi rūpādivan mṛtasya cakṣurdhātvādayo 'nuvartante.

(Tib.) /nang gi lnga ni rnam par smin pa las skyes pa dang rgyas pa las byung ba kho na yin gyi rgyu mthun pa las byung ba ni ma yin no zhes bya bar nges par bzung ngo / /de ci'i phyir zhe na/ de dag las ma gtogs pa rgyu mthun pa med pa'i phyir ro/ /rgyu mthun pa ni rgyu dang 'dra ba yin pa'i phyir rnam par smin pa las skyes pa dang rgyas pa las byung ba dag kyang rgyu mthun pa las byung ba ni yin mod kyi de dag rnam par smin pa las skyes pa dang rgyas pa las byung ba nyid kho nas bsdus pa'i phyir rgyu mthun pa las byung ba'o zhes bya bar mi bzung ba'i phyir ni gang dag rang gi rgyu dang 'dra ba yang yin la rnam par smin pa las skyes pa dang rgyas pa las byung ba yang ma yin pa de dag rgyu mthun pa las byung ba yin par 'dod do/ /mig la sogs pa ni de lta bu ma yin no/ /'o na ci zhe na/ rnam par smin pa las skyes pa dang rgyas pa las byung ba dag yin te/ de'i phyir de dag las ma gtogs pa rgyu mthun pa med pa'i phyir zhes bya ba 'di smos so/ /yang de dag la rgyu mthun pa las byung ba med do zhes bya ba ji ltar shes she na/ shi ba la rjes su 'jug pa med pa'i phyir ro/ /mig gi khams la sogs pa ni gzugs la sogs pa bzhin du shi ba la rjes su 'jug pa med do/ 

An outflow of a physical cognitive sensor must have the same qualities and be able to perform the same functions as the physical cognitive sensor that gave rise to it as its successor in the next moment. This is because an outflow is a semblance of its own cause. The great elements that comprise the presently-happening eye-sensors of a live body, for example, can be appropriated as a physical support for an eye consciousness and its accompanying mental factors in order to cognize sights. Such eye-sensors have arisen as part of the aggregate of forms of physical phenomena of a live person from ripening causes – namely, from karmic potentials built up in previous lives. The power of these eye-sensors can also be enhanced by vitamins, medicine and eyeglasses. 

If the cells of the eyes of a corpse were an outflow of the photosensitive cells that were the eye-sensors of a person at the moment of their death, those eye-cells of the corpse should be a total semblance of the photosensitive cells that were the eye-sensors of the live person. They should possess all their qualities and abilities. Therefore, they should be able to detect and “see” sights and function as the physical support of the eye consciousness and its accompanying mental factors that cognize those sights. But, the eye-cells of a corpse lack these qualities and abilities; they are no longer photosensitive. 

The eye-cells of a corpse are not part of the ripened aggregate of forms of physical phenomena of a live person and their power cannot be enhanced by vitamins, medicine or eyeglasses. They are not eye-sensors. Nevertheless, despite their not having arisen from ripening causes and not being able to be enhanced, the great elements of the eye-cells of a corpse are still an outflow of the great elements of the eye-sensors of the live person that existed at the moment just before their death. This is similar to the visible form of a corpse being an outflow of the visible form of a person’s body the moment before their death.

If it were pervasive that physical cognitive sensors that arise from a ripening cause and can be enhanced all had outflows that they gave rise to in the next moment, there should be no exceptions. However, since the eye-sensors of a person at the moment before their death do not give rise to the eye-sensors of a corpse as their outflow – since there are no such things as the eye-sensors of a corpse – the above pervasion does not hold.

Vasubandhu, Autocommentary (Gretil. 025.14-15, Derge 44B), continues:

(The physical cognitive sensors that) have been enhanced by means of each (of these) – food, conditioning, sleep and absorbed concentration – are enhanced ones. 

(Skt.) /āhārasaṃskārasvapnasamādhiviśeṣairupacitā aupacayikā/

(Tib.) /zas dang / legs par bya ba dang / gnyid log pa dang / ting nge 'dzin gyi khyad par dag gis rgyas par byas pa rnams ni rgyas pa las byung ba dag go/

Jinaputra Yashomitra, The Clarified Meaning (Gretil. 70, Derge 64B-65A), clarifies:

Out of these, food and sleep are well-known in the world. “Conditioning” is in the functional nature of smearing the body with oils, administering various types of enemas (Tib. adds: massaging with medicinal butters) and so on. “Absorbed concentration” has the characteristic feature of single-pointedness of mind. Gathering more (strength is the meaning of) reinforcement and something that can exist in a state of reinforcement is something that can be “enhanced,” like the military. Further, reinforcement or enhancement is like what comes from proper behavior, because of (its) promoting health for oneself.

(Skt.) tatrāhārasvapnau loke pratītau. saṃskāro 'bhyaṃjanānānuvāsanādisvabhāvaḥ. samādhiś cittaikāgratālakṣaṇaḥ. samīpe caya upacayaḥ. upacaye bhavā aupacayikāḥ sainikavat. upacayā eva vā aupacayikāḥ vainayikavat. svārthe taddhitavidhānāt.

(Tib.) /de la zas dang gnyid log pa dag ni 'jig rten na grags pa zad do/ /legs par bya ba ni lus bsku ba dang / sman mar btang ba la sogs pa'i ngo bo nyid do/ /ting nge 'dzin ni sems rtse gcig pa nyid kyi mtshan nyid do/ /nye bar bsags pa ni rgyas pa'o/ /bsags pa la yod pa ni rgyas pa las byung ba ste dmag la yod pa bzhin no/ /yang na bsags pa nyid rgyas pa las byung ba ste 'dul ba las byung ba bzhin no/ /

Sthiramati, The Meaning of the Facts (Derge 103A), adds washing, being active and rubbing the body with oils as further methods for enhancing the physical cognitive sensors. In A Commentary to “A Treasure House (of Special Topics of Knowledge)”: A Filigree of Abhidharma (Chos mngon-mdzod-kyi tshig-le’ur byas-pa’i’grel-pa mngon-pa’i rgyan) (71), Chim Jampeyang adds scrapping off dead skin. 

Note that only presently-happening physical cognitive sensors can be enhanced by food, sleep, massage and so on. Not-yet-appearing physical cognitive sensors cannot be enhanced in advance because they are not located anywhere. 

Medical science agrees that nutritious food, sleep, massage, and so on promote good health. Vasubandhu includes gaining single-minded concentration as another means for enhancing the body. In a similar vein, medical science has confirmed the physical benefits of mindfulness meditation.

Vasubandhu, Autocommentary (Gretil. 025.16-22, Derge 44B), continues further:

(The constituent component that is) sound is one that can be enhanced and is an outflow (corresponding to its cause); it is not one that arises from a ripening (of karmic potential). What is the reason? Because of its origination from a wish (Tib.: all sorts of wishes). 

(Skt.) śabda aupacayiko naiḥṣyandikaścāsti / vipākajaḥ / na śabdaḥ kiṃ kāraṇam / īhātaḥ pravṛtteḥ /

(Tib.) sgra ni rgyas pa las byung ba dang / rgyu mthun pa las byung ba yod kyi/ sgra ni rnam smin las skyes min/ /ci'i phyir zhe na/ 'dod dgur 'byung ba'i phyir ro/ 

The Sanskrit term that Vasubandhu uses in this passage, īhā, means both a wish and an exertion of effort. A wish is the mental factor of intention (‘dun-pa, Skt. chandas) and an exertion of effort implies the mental factor of an exertional urge. Perhaps Vasubandhu chose this word to connote that someone may have the wish to say something or to snap the fingers, but the inability to generate the exertional urge enabling them to do so because of a physical disability such as a stroke.

Jinaputra Yashomitra, The Clarified Meaning (Gretil. 70, Derge 65A-65B), explains:

“Sound is something that can be enhanced” because (there can be) the presentation of a sound in strong condition from an unenhanced (weak) body. “Because of its origination from a wish” (means) sound originates through the wish, “Let me make a sound.” It does not originate through the absence of a wish (to make it). A phenomenon that arises from a ripening (cause: for instance, the visible form of the body-sensors) originates even from it being in the absence of a wish. Because of that, sound is not something that arises from a ripening (cause). 

From that, the logical proof is stated: “Sound is not something that arises from a ripening (cause), because of its origination from a wish, like the mental factor of proper attention. Whatever arises from a ripening (cause) does not have an origination by means of a wish for it, as in the case of (the origination of) an eye-sensor.”  

(Skt.) śabda aupacayika ity anupacitakāyasya śabdasauṣṭhavādarśanāt. icchātaḥ pravṛtter iti. śabdo me syād iti icchayā śabdaḥ pravartate. anicchayā na pravartate. vipākajaś ca dharmo 'nicchato 'pi pravartate. tasmān na vipākajaḥ śabdaḥ. sādhanaṃ cātrocyate. na vipākajaḥ śabdaḥ. icchātaḥ pravṛtteḥ. yoniśomanasikāracaitasikavat. yat tu vipākajaṃ. na tasyecchayā pravṛttiḥ. tadyathā cakṣurindriyasyeti

(Tib.) /sgra ni rgyas pa las byung ba zhes bya ba ni lus nyam chung ba ma yin pa'i sgra gsang mtho ba mthong ba'i phyir ro/ /'dod dgur 'byung ba'i phyir ro zhes bya ba ni bdag gis sgra bsgrags par bya'o zhes bya bar 'dod na ni 'byung la mi 'dod na ni mi 'byung ngo / /rnam par smin pa las skyes pa'i chos ni mi 'dod bzhin du yang 'byung ste/ de lta bas na sgra ni rnam par smin pa las skyes pa ma yin no/ / 'di la sgrub pa yang brjod par bya ste/ sgra ni rnam par smin pa las skyes pa ma yin te/ 'dod dgur 'byung ba'i phyir sems las byung ba tshul bzhin yid la byed pa bzhin no/

Here, sound as a constituent component refers to the sound of a voice saying something (a revealing form of speech) or the sound of the hand snapping its fingers. This is because, in specifying that these are sounds that originate from a wish, Vasubandhu is restricting them to sounds that someone intentionally causes to be heard (not the sound of the stomach rumbling or of the wind) and does not include all sounds that are heard. 

Both the sound that is the revealing form of the voice saying something and the sound of the hand snapping its fingers have as their cause the great elements of the body-sensors (the lips and tongue, and the hand). These great elements are appropriated as a physical support for a consciousness and its accompanying mental factors. Furthermore, the great elements of the lips, tongue and hand can be strengthened and enhanced by good food and sleep and, as a result, the sounds they make will be enhanced and strengthened.  

Sounds that constitute a revealing form of speech are an outflow of a previous moment of sounds that are a revealing form of speech that have the same ethical status as it does. The same is the case for sounds such as those of the hand snapping its fingers. These sounds can only be made by the body-sensors of a live body and not by the lips and tongue or the hand of a corpse, because they can only originate from a wish (an intention) to make them. Thus, these sounds are communicative of a sentient being.

Because these sounds that are communicative of a sentient being arise only when there is a wish and effort to make them, their outflow sounds are also intermittent. They can only arise from a wish and effort, which means during a lifetime. A presently-happening such sound can be an outflow of a sound corresponding to it in ethical status in a previous lifetime and give rise to a similar outflow sound in a future life. The only criterium is that these lifetimes be of the same mental continuum. Thus, these sounds differ greatly from the visible forms of the cells of the eyes, which have outflows in the eye-cells of a corpse.

Since a revealing form of the body (the shape of the body as a method implemented for causing a karmic action of the body to occur) also originates only from a wish and an effort and does not arise uninterruptedly, then it too would have an outflow that resembled it, not in the body of a corpse, but in future lifetimes of that same mental continuum. 

This point about revealing forms of the body and speech will be relevant in a later part of this series when we shall discuss the results that arise from karmic aftermath. One of them, perhaps more well known by its Tibetan name, is a result that corresponds to its cause (rgyu-mthun-gyi 'bras-bu). The Sanskrit term for this is “a result that is an outflow” (niḥṣyandaphalam).

Vasubandhu, Autocommmentary (Gretil. 025.26-026.01, Derge 45A), goes on:

The eight (constituent components) that do not impede (the presence or motion of material phenomena) are ones that are an outflow (corresponding to their cause) and that arise from a ripening (cause). Which ones are the eight? The seven that are the constituent components that are minds (the six types of consciousness, with their accompanying mental factors, and the mental cognitive sensor) and the constituent component that is (all knowable) phenomena (when they are objects of mental cognition). They are outflows (corresponding to their cause) because they arise from equal status causes and omnipresent causes. They are ones that arise from a ripening (means) they are ones that arise from ripening causes. They are not ones that can be enhanced because of the nonexistence of it (enhancement) in something that does not impede (the presence or motion of material phenomena). 

(Skt.) apratighā aṣṭau naiḥṣyandikavipākajāḥ // katame 'ṣṭau / sapta cittadhātavo dharmadhātuśca / naiḥṣyandikāḥ sabhāgasarvatragahetujanitāḥ / vipākajā vipākahetujanitāḥ / aupacayikā na santyapratighānāṃ sañābhāvāt 

(Tib.) /rgyu mthun las byung rnam smin skyes/ /thogs pa med pa brgyad/ brgyad gang zhe na/ sems kyi khams bdun dag dang / chos kyi khams te skal pa mnyam ba dang kun du 'gro ba'i rgyus bskyed pa rnams ni rgyu mthun ba las byung ba dag go/ /rnam par smin pa'i rgyus bskyed pa rnams ni rnam par smin pa las skyes pa dag go/ /rgyas pa las byung ba ni med de/ thogs pa med pa rnams la rgyas pa med pa'i phyir ro/

An equal status cause (skal-mnyam-ba’i rgyu, Skt. sabhāgahetu) is one whose results have the same ethical status as it has. An omnipresent cause (kun-du ‘gro-ba’i rgyu, Skt. sarvatragahetu) is a disturbing emotion or attitude that gives rise to further moments of a disturbing emotion or attitude that is not necessarily of the same ethical status as it is. Such causes are omnipresent in the sense that they occur throughout the three planes of compulsive samsaric existence. Thus: 

• Consciousness, which is unspecified, is the equal status cause of further moments of consciousness – either of the same type of consciousness or, in the case of the mental sensor, sometimes the consciousness of a different cognitive faculty. 
• Unspecified mental factors, such as feelings, other than those mental factors that are unspecified disturbing attitudes, such as a deluded outlook toward a transitory network (‘jig-lta, Skt. satkāyaḍṛṣṭi), are also the equal status cause of further moments of either themselves or of other unspecified mental factors.
• Unspecified disturbing attitudes can also be the omnipresent cause for destructive disturbing emotions, such as anger.
• Destructive disturbing emotions are both the omnipresent cause and the equal status cause for further moments of themselves or of other destructive disturbing emotions.
• Constructive mental factors, such as detachment, are the equal status for further moments of themselves or of other constructive mental factors.    

Jinaputra Yashomitra, The Clarified Meaning (Gretil 70-71, Derge 65B-66A), clarifies:

Outflows (of a corresponding cause) are those that have arisen from equal status and omnipresent causes. “Phenomena that have arisen only by means of both equal status and omnipresent causes cannot (have arisen) from a ripening cause” – (that) is a restriction. “Those that are arising from a ripening are ones that have arisen from a ripening cause; but those that have not arisen from a ripening cause cannot be phenomena that have arisen from a ripening cause” – (that) is the restriction. 

But phenomena that have arisen by means of an equal status cause can be ones that are arising from a ripening. From that, it (the list) is restricted, “The eight that do not impede (the presence or motion of material phenomena) are ones that are an outflow (corresponding to their cause) and also arise from a ripening (cause).” They are not, however, ones that can be enhanced, because of the nonexistence of their being reinforced, because of their being phenomena having the essential nature of not being a composite of particles.    

(Skt.) naiṣyandikāḥ sabhāgasarvatragahetujanitā iti. sabhāgasarvatragahetubhir eva janitā na vipākahetuneti avadhāraṇaṃ. vipākajā vipākahetujanitā iti. vipākahetunā janitā eva na tu vipākahetunaiva janitā ity avadhāraṇaṃ. sabhāgahetunāpi janitā vipākajā bhavanti. tatra cāṣṭāv apratighā naiṣyandikā vipākajā evety avadhāryate. na hi et aupacayikāḥ saṃcayābhāvāt. aparamāṇusaṃcayasvabhāvatvād ity arthaḥ.

(Tib.) skal ba mnyam pa dang kun tu 'gro ba'i rgyus bskyed pa rnams ni rgyu mthun pa las byung ba dag go zhes bya ba ni skal pa mnyam pa dang kun tu 'gro ba'i rgyu dag kho nas bskyed pa yin gyi rnam par smin pa'i rgyus ni ma yin zhes nges par bzung ba yin no/ /rnam par smin pa'i rgyus pa bskyed pa rnams ni rnam par smin pa las skyes pa dag go zhes bya ba ni rnam par smin pa'i rgyus bskyed pa kho na yin gyi rnam par smin pa'i rgyu kho nas skyed pa ni ma yin zhes bya bar nges par bzung ba yin te/ rnam par smin pa las skyes pa ni skal ba mnyam pa'i rgyus kyang bskyed pa yin no/ /'dir yang thogs pa med pa brgyad ni rgyu mthun pa las byung ba dang / rnam par smin pa las skyes pa kho na yin no zhes bya bar nges par bzung ngo / /de dag bsags pa med pa'i phyir rgyas pa las byung ba ni ma yin te/ rdul phra rab bsags pa'i ngo bo nyid ma yin pa'i phyir ro zhes bya ba'i tha tshig go/

Ripening causes are either destructive or constructive and give rise to only unspecified phenomena. Phenomena that have arisen only by means both equal status causes and omnipresent causes must be of the same ethical status as their causes and thus cannot also have arisen from a ripening cause, since a ripening cause has a different ethical status than its result has. But some unspecified phenomena, such as a deluded outlook toward a transitory network, can arise either from a previous deluded outlook toward a transitory network (an unspecified phenomenon as its equal status cause) or from a negative karmic potential (a destructive phenomenon as its omnipresent cause). Therefore, all instances of a deluded outlook toward a transitory network do not arise from a ripening cause – only those that arise from a negative karmic potential arise from one do – and so deluded outlooks toward a transitory network are excluded from this list of eight constituent components, despite the fact that they too do not impede the presence or motion of material phenomena.

Only phenomena made of presently-happening particles – in other words, presently-happening material phenomena – can be enhanced by nutrition and so on. Therefore, the eight phenomena that do not impede the presence or motion of material phenomena – the six types of consciousness and so on – cannot be enhanced since a way of knowing something is not made of particles. 

Particles (rdul phra-rab, Skt. paramāṇu) refer to composite particles (bsags-pa’i rdul-‘phran, Skt. saṃghātaparamāṇu). They are composites of eight partless, substantial, fundamental subparticles (rdzas-kyi rdul-phran, Skt. dravyaparamāṇu) – those of the four great elements (‘byung-ba, Skt. bhūta) (earth, water, fire and wind) and those of the four derivative elements (‘byung-gyur, Skt. bautika) (visible form, smell, taste and tactile sensation). Sound and each of the five types of physical sensors constitute a separate type of substantial subparticle, and composite particles that include sound include at least the fundamental eight and may also include a subparticle of one or two physical cognitive sensors. Whichever derivative element subparticle dominates in the composite determines what type of sensory information (visual, tactile and so on) is cognized when cognizing a material object. 

Although the literal translation of the Sanskrit and Tibetan words for a subparticle is “substance particle,” a “substance” (rdzas, Skt. dravya), as explained in a previous part of this series, is defined as something that performs a function. The minimal function that all phenomena perform, including static ones according to Vaibhashika, is that, as focal conditions, they serve as the “natal source” of the cognitions of them. 

Thus, in the context of the use of this term “substance” in the compound “substance particle” – or rendered here as “substantial fundamental subparticle – rdzas (dravya) connotes that each of these subparticles is the natal source of a specific property of an entity composed of composite particles. These properties will be discussed in a later part of this series. Thus, particles and subparticles in the Buddhist context should not be thought of as equivalent to atomic particles (protons and so on) and atomic subparticles (quarks and so on).    

Vasubandhu explains about particles in Treasure House (II.22) (Gretil ed., Derge 4B):

(Composite particles of physical phenomena) on (the plane of) sensory objects of desire (the desire realm) contain eight substantial (fundamental subparticles) not (including) subparticles of sound and not (including subparticles of) a (physical) cognitive sensor. If (the composite particle also) contains a body-sensor (subparticle, then it is comprised of) nine substantial (fundamental subparticles); and if it possesses (an additional subparticle of) another sensor (eye, ear, nose or tongue), then ten substantial (fundamental subparticles). 

(Skt.) kāme 'ṣṭadravyako 'śabdaḥ paramāṇuranindriyaḥ/  kāyendriyī navadravyaḥ daśadravyo 'parendriyaḥ //

(Tib.) /'dod na dbang po med pa dang / /sgra med phra rab rdul rdzas brgyad/ /lus dbang ldan la rdzas dgu'o/ /dbang po gzhan ldan rdzas bcu'o/ 

Vasubandhu, Autocommentary (Gretil 053.03, Derge 63B), adds:

When these are arising also with a sound subparticle, then, in order, they arise having nine, ten or eleven substantial (fundamental subparticles).

(Skt.) saśabdā punarete paramāṇava utpadyamānā yathākramaṃ navadaśaikādaśa dravyakā utpadyante /

(Tib.) /rdul phra rab de dag sgra dang bcas pa zhig tu skye na ni go rims bzhin du rdzas dgu dang / bcu dang bcu gcig dang ldan bar skye ba na skye'o/

Thus, although sound does not impede the presence or motion of material phenomena, yet since it always occurs as a constituent of a type of composite particle, it can be enhanced.

Vasubandhu, Autocommentary (Gretil 026.02-04, Derge 45A), goes on:

“The others are threefold” (refers to) the other four. They are the rest: the constituent components that are visible forms, smells, tastes, and physical sensations. They are ones that are arising from a ripening (cause), as well as ones that are outflows (of a corresponding cause) and also ones that can be enhanced.

(Skt.) tridhā 'nye anye catvāraḥ śeṣā rūparasagandhaspraṣṭavyadhātavaḥ / te vipākajā apyaupacayikā api naiḥṣyandrikā api /

(Tib.) /gzhan rnam gsum/ gzhan ni lhag ma bzhi po gzugs dang / sgra dang / dri dang / ro dang / reg bya'i khams dag ste/ de dag ni rnam par smin pa las skyes ba dag kyang yin/ rgyas pa las byung ba dag kyang yin/ rgyu mthun pa las byung ba dag kyang yin no/

Jinaputra Yashomitra, The Clarified Meaning (Gretil 71, Derge 66A), clarifies:

“The others are threefold” (means) it is restricted to “only (these) others as being threefold.” Out of those, they (visible sights and so on) refer only to the ones that are arising from a ripening (cause) that are not distinct from (the visible sights and so on of) the cognitive sensors, because of the statement, “ripened unspecified phenomena that are communicative of a sentient being.” But there are also (visible sights and so on) that are outflows and that can be enhanced that are distinct from (the visible sights and so on of) cognitive sensors that are arising from a ripening (cause). 

Further, you may ask, “How is it possible that there are those that are distinct from (those of) cognitive sensors that are also outflows (but cannot be enhanced)?” It is because there is the presentation of the body of someone who has died that is in conformity with it (with the visible form and so on of the body when alive. The visible form and so on) that cannot be counted as those of a sentient being cannot be accepted as arising from a ripening (cause). 

(Skt.) tridhānya iti. tridhānya evety avadhāryate. tatra vipākajā indriyāvinirbhāgina eva. vipāko 'vyākṛto dharmaḥ sattvākhya iti vacanāt. naiṣyandikaupacayikās tu indriyavinirbhāgino 'pi. kathaṃ punar gamyate. indriyavinirbhāgino 'pi naiṣyandikāḥ santīti. mṛtasyāpi tadanuvṛtti darśanāt. na hy asattvasaṃkhyātā vipākajā iṣyante.

(Tib.) /gzhan rnam gsum zhes bya ba ni gzhan dag kho na rnam pa gsum yin no zhes bya ba nges par bzung ngo / /de la/ rnam smin lung du ma bstan chos/ /sems can zhes bya/ zhes 'byung ba'i phyir rnam par smin pa las skyes pa ni dbang po dang tha mi dad par 'dug pa dag kho na [ma] yin no/ /rgyu mthun pa las byung ba dang rgyas pa las byung ba ni dbang po tha dad par 'dug pa dag kyang yin no/ /yang dbang po dang tha dad par 'gyur ba dag la yang rgyu mthun pa las byung ba yod do zhes bya bar ji ltar shes she na/ shi ba la yang de rjes su 'jug pa mthong ba'i phyir te/ sems can du bgrang ba ma yin pa rnam par smin pa las skyes pa yin par ni mi 'dod do/

Threefold means having all three qualities of arising from a ripening cause, being an outflow and being possible to enhance. 

• Something arising from a ripening cause must be unspecified and possessed by a living being
• Something that is an outflow must be similar to prior moments of the same phenomenon
• Something that can be enhanced must be made of particles and possessed by a living being.

Further, Vasubandhu is specifying that phenomena having all three qualities must also be communicative of a live sentient being.

The visible form, smell and so on of the cognitive sensors of the body while alive have all three qualities and are communicative of a sentient being. What are distinct from them are the cells of the body of a corpse that can no longer function as cognitive sensors. Although the visible form and so on of the cells of the body of a corpse are outflows of the visible form and so on of the cells of the body while alive, they do not arise from a ripening cause and are not communicative of a sentient being. For something to be a sentient being, it must be alive. Moreover, although the sight and so on of the cells of the body of a corpse are made of particles, they cannot be enhanced.

The revealing form of speech, then, is the type of sound that has the following characteristics. It is:

• A karmic impulse and may be constructive, destructive, or unspecified
• Causally produced by the great elements of someone’s body-sensors (the four great elements of the physical-sensation sensitive cells of their lips and tongue) that are appropriated by a consciousness and its accompanying mental factors beneath them as a physical support
• Not itself appropriated by a consciousness and its accompanying mental factors as a physical support
• Causally produced by the four great elements of those body-sensors that are presently happening and that are the body-sensors of a live person
• A form of physical phenomenon that, when detected and “heard” by an ear-sensor (the sound-sensitive cells of the ears), generates a moment of an ear consciousness that cognizes it
• Comprised of particles that are a composite of the eight subparticles of the four great elements and the four derivative elements, plus a sound subparticle and possibly one or two physical cognitive sensor subparticles. 
• Communicative that it is being produced by a sentient being
• A platform for words
• Pleasing or unpleasing
• Intermittently arising only when there is a wish and effort to speak
• Not a ripened result from a karmic potential, because then it would be exclusively unspecified and would be present even when one did not wish to speak
• An outflow corresponding to its cause – in other words, a result corresponding to a previous revealing form of speech 
• A member of the “family,” or class, of all sounds that are revealing forms of speech that arise on a single mental continuum 
• The source of later moments of sounds that are revealing forms of speech that will have the same ethical status as it has and that will also arise on that continuum in both this lifetime and future lives
• Something that can be enhanced in strength by food, sleep and so on because it is comprised of particles
• Caused to arise (motivated) by a sensory consciousness and its accompanying mental factors that are propelled by a functional non-karmic urge focused on the being to whom one wishes to speak. This urge, serving also in its capacity as an exertional non-karmic urge, simultaneously drives the speech to emit the sound (the revealing form of speech) as a method implemented for causing the karmic action of speech to occur. The action of speech may or may not be preceded by an inciting karmic impulse (an urge) that drives the mental consciousness and its accompanying mental factors during the karmic action of the mind that thought over and decided to commit that karmic action of speech.
• An incited karmic impulse, but only when preceded by an inciting karmic impulse.