English
" Now, showing that, he said, "And the four great elements," etc. There, "four" is a numerical limit. By that, he prevents their being less or more. The word "and" is for combining. By that, he combines "derived form," implying that not only are "the four great elements" form, but there is also something else. "Great elements": here, greatness is to be understood by reasons such as great manifestation. For these are called great elements because of great manifestation, commonality of great elements, great handling, great change, and being greatly real. There, "great manifestation": for these appear greatly in both conditioned and unconditioned continua. Their great manifestation in the unconditioned continuum is to be understood thus: one world-system is twelve hundred thousand three thousand four hundred and fifty yojanas in length and breadth. Around In extent – All are one hundred thirty-six thousand, in circumference; And ten thousand, and half and half hundreds. There – Two hundred thousand, and four ten-thousands; So much in thickness, is this earth reckoned. Its support – Four hundred thousand, and eight ten-thousands; So much in thickness, is the water established on wind. The support of that too – Nine hundred thousand, the wind rising into the sky; And sixty thousand, this is the world's stability. Thus established here, of leagues – Eighty-four thousand, sunk down in the great ocean; Rising up just as much, is Sineru, the best of mountains. Then by half and half, in measure successively; Sunk down and risen up, divine, adorned with various jewels. Yugandhara, Īsadhara, Karavīka, Sudassana; Nemindhara, Vinataka, Assakaṇṇa, a great mountain. These seven great mountains, all around Sineru; Abodes of great kings, frequented by gods and yakshas. One hundred leagues high, Himavā, the five-peaked mountain; Three thousand leagues, in length and breadth; Adorned with eighty-four thousand peaks. Three and five leagues the circumference of the trunk, named Naga; Fifty leagues the extent of the branches all around. One hundred leagues wide, and just as much risen up; The Jambū tree, by whose power, Jambudīpa is made manifest. And whatever is the measure of this Jambū, the same is of the Asuras' Cittapāṭali tree, of the Garuḷas' Simbali tree, in Aparagoyāna of the Kadamba tree, in Uttarakuru of the Kappa tree, in Pubbavideha of the Sirīsa tree, in Tāvatiṃsa of the Pāricchattaka tree. Therefore the ancients said – Pāṭali, Simbali, Jambū, the gods' Pāricchattaka; Kadamba and Kappa tree, with Sirīsa, are the seventh. Eighty-two thousand, sunk down in the great ocean; Rising up just as much, the Cakkavāḷa. Like an axle-pin. Encompassing all of it, standing as if made of the world element. Even in the aggregates of clinging, large forms appear as fish, turtles, deities, demons, and other bodies. As the Blessed One said, "There are, monks, in the great ocean, beings with bodies a hundred leagues in extent," and so on. 'From the commonality of great elements': Just as a magician shows water as a jewel, though it is not a jewel; shows a clod as gold, though it is not gold; and just as one who is neither a demon nor a bird shows the state of a demon and the state of a bird, so too, though themselves not blue, they show blue derived form; though not yellow... though not red... though not white, they show white derived form. Thus, from the commonality of the magician and the great elements, they are great elements. And just as the great elements, such as demons, which they grasp, neither their inside nor their outside is found, nor do they stand without relying on it, so too, these are found neither inside nor outside each other, nor do they stand without relying on each other. Due to their inconceivable nature, from the commonality of the great elements such as demons, they are great elements. And just as the great elements known as demonesses conceal their terrifying nature with pleasing colors, shapes, and gestures, and deceive beings, so too, these, in bodies of women and men, with pleasing skin color, pleasing shapes of limbs and features, and pleasing gestures of hands, feet, fingers, and eyebrows, conceal their roughness and other differences, their lack of essence, and deceive foolish people, not allowing them to see their true nature. Thus, from the characteristic of deception, from the commonality of the demoness and the great elements, they are great elements. 'From great maintenance': Because they must be maintained with great requisites. These, because they must be brought up day by day, are maintained by great things such as food and clothing, thus they are great elements. Or, the elements are of great maintenance, thus they are great elements. 'From great change': From the great change of the elements. These, indeed, Both conditioned and unconditioned are great changes. There, the greatness of change is evident in the destruction of the world at the end of an aeon for the unconditioned, and at the time of the disturbance of the elements for the conditioned. Just as – Rising from the earth, it rushes, even to the Brahma world; The flame in the flaming world, is being burned by heat. A hundred thousand million, world-systems dissolve; When the world is enraged, it perishes by water. A hundred thousand million, world-systems are scattered; When the wind element is disturbed, the world perishes. The body becomes stiff, or as if struck by a wooden club; By the disturbance of the earth element, it is just like being struck by a wooden club. The body becomes putrid, or as if struck by a putrid mouth; By the disturbance of the water element, it is just like being struck by a putrid mouth. The body becomes heated, or as if struck by a fiery mouth; By the disturbance of the fire element, it is just like being struck by a fiery mouth. The body becomes cut up, or as if struck by a knife; By the disturbance of the wind element, it is just like being struck by a knife. Thus, the elements are great changes, therefore the great elements. And because they are 'great elements', these are great, because they must be grasped with great effort, and because they exist, they are elements, therefore they are great elements. Thus, the great elements are due to reasons such as their great manifestation. 'Rūpa dependent on the four great elements' is a genitive case in the sense of usage. Rūpa that exists depending on, relying on, and not separated from the four great elements, is the meaning. This is called all rūpa, that is, the four great elements, and the twenty-three dependent rūpas not specified in the order of words, thus all twenty-seven kinds are called rūpa. A Summary of One Kind of Rūpa Now, to show that in detail, he establishes the matrix with eleven summaries, beginning with one kind, saying that all rūpa is not a cause, etc. There, the phrase 'all rūpa' should be connected with all the words, such as 'all rūpa is not a cause' and 'all rūpa is causeless'. All of these, 'not a cause' etc., are Forty-four terms have been indicated. Among them, forty-four terms have been taken from the matrix and established in order, with three matrix-free terms at the end. Thus, in the first compendium, only the arrangement of the Pāli text should be understood. Likewise, in the second compendium and so on. The Compendium of Twofold Rūpa Herein lies the method: In the second compendium, there are one hundred and four dyads. Therein, "There is rūpa that is grasping, there is rūpa that is not grasping," and so on, the first fourteen dyads are called miscellaneous dyads because of the absence of mutual connection. Then, "There is rūpa that is the base for eye-contact," and so on, the twenty-five dyads are called base dyads because they occur by examining whether something is a base or not a base. Then, "There is rūpa that is the object for eye-contact," and so on, the twenty-five dyads are called object dyads because they occur by examining whether something is an object or not an object. Then, "There is rūpa that is the eye-sphere," and so on, the ten dyads are called sphere dyads because they occur by examining whether something is a sphere or not a sphere. Then, "There is rūpa that is the eye-element," and so on, the ten dyads are called element dyads because they occur by examining whether something is an element or not an element. Then, "There is rūpa that is the eye-faculty," and so on, the eight dyads are called faculty dyads because they occur by examining whether something is a faculty or not a faculty. Then, "There is rūpa that is bodily intimation," and so on, the twelve dyads are called subtle rūpa dyads because they occur by examining whether rūpa is subtle or not subtle. This is the arrangement of the Pāli text in the second compendium. The Compendium of Threefold Rūpa 585. In the third compendium, there are one hundred and three triads. Therein, one internal dyad from the fourteen miscellaneous dyads mentioned in the second compendium is combined with the remaining thirteen, and "That rūpa which is internal is grasping; that rūpa which is external, there is grasping, there is not grasping," and so on, thirteen miscellaneous triads are established in this way. Then, that same dyad is combined with the remaining dyads, and "That rūpa which is external is not the base for eye-contact; that rūpa which is internal, there is a base for eye-contact, there is The remaining triads are established in the manner of "eye-contact is not a basis," etc. Their names and enumeration should be understood in terms of their own bases, etc. This is the establishment of the Pāli in the third compilation. Compilation of Forms, Beginning with the Fourfold 586. In the fourth compilation, there are twenty-two tetrads. Therein, the very last one, "there is form that is clung to, there is form that is not clung to," is established without being touched upon,