English
Because of constant affliction; the characteristic of constant affliction is the characteristic of suffering. Because of the saying, "that which is suffering is not-self," that very aggregate of five is not-self. Why? Because of uncontrollable change; the characteristic of uncontrollable change is the characteristic of not-self. Thus, impermanence, suffering, and not-self are different, and the characteristics of impermanence, suffering, and not-self are different. The five aggregates, the twelve sense bases, the eighteen elements, all of this is called impermanent, suffering, and not-self. The modes and changes of the kind described are the characteristics of impermanence, suffering, and not-self. Briefly, here ten sense bases are of the realm of desire, and two are of the three realms. In all of them, the practice of comprehension should be understood as discussed. Explanation of the Suttanta Division. 2. Explanation of the Abhidhamma Division 155. In the Abhidhamma Division, just as below, for the benefit of those who practice insight, sense bases are spoken of in pairs, such as "eye sense base, form sense base," so here, without doing that, for the purpose of showing the nature of all things in all ways, internal and external, they are spoken of in terms of internal and external distinction, such as "eye sense base, ear sense base." 156. In the section on definition of these, the questions beginning with "what is the eye sense base?" should be understood in the same way as described below. 157. But in the definition of the mind-object sense base, where it is said, "what is the unconditioned element? The destruction of lust, the destruction of hatred, the destruction of delusion," here is the meaning: the unconditioned element is Nibbāna, which has an unconditioned nature. Because lust and the like are destroyed by relying on this, therefore it is said, "the destruction of lust, the destruction of hatred, the destruction of delusion." This is the explanation of the meaning agreed upon by the teachers. But the sophist says, "There is no such thing as a distinct Nibbāna; the destruction of defilements is Nibbāna." And when asked, "Bring a sutta," he says, "Nibbāna, Nibbāna, friend Sāriputta, is said; what, friend, is Nibbāna? The destruction of lust, the destruction of hatred, the destruction of delusion, friend, this is called Nibbāna." Having brought forward this Jambukhādaka Sutta, he says, "By this sutta it should be understood that there is no such thing as individual Nibbāna; Nibbāna is just the destruction of the defilements." He should be told, "Is the meaning just as this sutta is?" He will certainly say, "Yes, there is no meaning apart from the sutta." Then he should be told, "This sutta has been brought forward by you; bring forward the immediately following sutta." The immediately following sutta is this: "Arahantship, arahantship, friend Sāriputta, is spoken of; what, pray, friend, is arahantship? The destruction of lust, the destruction of hatred, the destruction of delusion, friend, this is called arahantship." (SN 4.315) This is the sutta brought forward immediately after that one. When he had brought this forward, they said to him, "Nibbāna is a Dhamma included in the Dhamma-sphere, arahantship is the four aggregates. While living having realized Nibbāna, the General of the Dhamma, even when asked about Nibbāna, even when asked about arahantship, speaks only of the destruction of the defilements. Are Nibbāna and arahantship one, or are they different?" "Let them be one or different. What is the point of you making so much elaboration here?" "You do not know whether they are one or different. Is it not good when known?" Thus, being repeatedly questioned, and being unable to deceive, he says, "Because arahantship arises at the end of the destruction of lust, etc., it is called the destruction of lust, the destruction of hatred, the destruction of delusion." Then they said to him, "You have done a great deed. Even if one were to give a bribe, one would only get him to say this. And just as this has been spoken by you after dividing it, so also consider this: for lust, etc., are destroyed in dependence on Nibbāna, therefore Nibbāna is called the destruction of lust, the destruction of hatred, the destruction of delusion. For all three of these are designations of Nibbāna itself." If, when thus spoken to, he comes to his senses, that is skillful; if not, he should be made to accept many Nibbānas. How? He should first be asked thus: "Is the destruction of lust the destruction of lust alone, or also of hatred and delusion? Is the destruction of hatred the destruction of hatred alone, or also of lust and delusion? And what about moha? Does the destruction of moha mean the destruction of just moha, or also of rāga and dosa? Surely he will say, 'The destruction of rāga means the destruction of just rāga, the destruction of dosa means the destruction of just dosa, the destruction of moha means the destruction of just moha.' Then he should be told, 'According to your view, the destruction of rāga is one nibbāna, the destruction of dosa is one, the destruction of moha is one; with the destruction of the three unwholesome roots, there are three nibbānas, with the destruction of the four attachments, there are four, with the destruction of the five hindrances, there are five, with the destruction of the six bodies of craving, there are six, with the destruction of the seven tendencies, there are seven, with the destruction of the eight wrongnesses, there are eight, with the destruction of the nine craving-rooted things, there are nine, with the destruction of the ten fetters, there are ten, with the destruction of the one and a half thousand defilements, there is a separate nibbāna for each. Surely there is no limit to your nibbānas?' But without grasping it in this way, having come to nibbāna, rāga and the others are destroyed, so only one nibbāna is called the destruction of rāga, the destruction of dosa, the destruction of moha. Understand that these three are just designations for nibbāna itself. But if even when spoken to in this way he does not understand, he should be made to understand by means of a crude example. How? 'Blind fools, such as leopards, deer, and monkeys, are also overcome by defilements when they indulge in sense objects. Then, at the end of their indulgence, the defilement subsides. According to your view, leopards, deer, and monkeys have attained nibbāna. Your nibbāna is crude and coarse, it cannot be adorned on the ears.' But without grasping it in this way, having come to nibbāna, rāga and the others are destroyed, so only one nibbāna is called the destruction of rāga, the destruction of dosa, the destruction of moha. Understand that these three are just designations for nibbāna itself. But if even when spoken to in this way he does not understand, he should be made to understand by means of the change-of-lineage consciousness. How? First he should be asked, 'Do you say that there is such a thing as the change-of-lineage consciousness?' 'Yes, I say so.' 'At the moment of the change-of-lineage consciousness, are the defilements destroyed, being destroyed, or going to be destroyed?' 'They are not destroyed, they are not being destroyed; but rather, they are they will be destroyed. 'But what does the Gotrabhu take as its object?' 'Nibbana.' 'In your Gotrabhu moment, the defilements are not destroyed, nor are they being destroyed; but they will be destroyed. You have designated the destruction of defilements, Nibbana, in defilements that are not yet destroyed, you have designated the abandonment of latent tendencies, Nibbana, in latent tendencies that are not yet abandoned. That does not fit with your view. But without taking it like that, having come to Nibbana, the passions are destroyed, and the one Nibbana is called the destruction of passion, the destruction of hatred, the destruction of delusion. Understand that these three are designations of Nibbana itself.' But if, even when spoken to in this way, he does not understand, he should be dealt with by means of the path. How? First, he should be asked thus: 'Do you declare such a thing as the path?' 'Yes, I declare it.' 'In the moment of the path, are the defilements destroyed, are they being destroyed, will they be destroyed?' If he knows, he will say: 'It is not fitting to say "are destroyed" or "will be destroyed," it is fitting to say "are being destroyed."' 'If so, which is the Nibbana that is the destruction of defilements for the path? Which are the defilements that are being destroyed by the path? Having taken which Nibbana that is the destruction of defilements as its object, does the path destroy which defilements? Therefore, do not take it like that. But having come to Nibbana, the passions are destroyed, and the one Nibbana is called the destruction of passion, the destruction of hatred, the destruction of delusion. These three are designations of Nibbana itself.' When spoken to in this way, he says thus: 'Do you declare "having come, having come"?' 'Yes, I declare it.' 'From where did you get this "having come"?' 'I got it from the Sutta.' 'Bring the Sutta.' '"Thus, ignorance and craving, having come to that, are destroyed in that, are broken in that, and nothing ever remains."' When spoken to in this way, the opponent becomes silent. Here also, ten bases are of the sense-sphere, but two are of the four planes, mixed with the mundane and supramundane, it should be understood. Explanation of the Abhidhamma Treatise. 3. Explanation of the Questioner 168. Here also, in the questioner, whatever is obtained and whatever is not obtained, having asked all that, the explanation is given only with what is obtainable. And not only here, but in all questionings, this is the method. Here, however, the ten sense bases should be understood as unclassifiable due to their nature as form.