English
Suffering from gadflies and the like is evident in many places where there are many gadflies, flies, and the like. Here, gadflies are to be understood as reddish-brown flies, mosquitoes as mosquitoes, and winds as abdominal winds, back winds, and the like. For in the body, wind disease arises and breaks the hands, feet, back, etc., makes one blind, makes one hunchbacked, makes one like a stool. Heat is the heat of the sun. Suffering from it is evident in deserts and the like. It is said that a woman, separated from a caravan in a desert at night, was unable to place her feet on the sand as it grew hot when the sun rose during the day, so she took off her head covering and walked on it. Gradually, the head covering... Unable to bear the heat, she placed her garment over it and went away. Even then, when it became hot, she laid her child, whom she held in her arms, face down, and crying, crying, she went away, and together with him, she died of the heat in that very place. Serpents, whatever long-bodied creatures that crawl and go. Injury from them should be understood in terms of snakebite and so on. Now, to show that all form, gathered by the phrase "whatever form," with its subdivisions of twenty-five and ninety-six parts, is placed in the past and other divisions, he says "past, future, present." Then, to show that same thing placed in the four pairs beginning with the internal pair, he says "internal or external" and so on. Then, to show that all this form, completely defined in the eleven sections, is made into a single mass, he says "that is a mass" and so on. Therein, "that is a mass" means that, a mass; "having comprehended" means having gathered together; "having abbreviated" means having made an abbreviation; this is what is said – all this form, of the kind described, in the state of being of one kind, called the characteristic of being injured, having made a heap with wisdom, is called the form aggregate. By this, it is shown that all form, by approaching the state of being a heap in the characteristic of being injured, is the form aggregate. For there is no form aggregate other than form. And just as form, so too feeling and so on, by approaching the state of being a heap in the characteristic of feeling and so on. For there are no feeling aggregates and so on other than feeling and so on. 3. Now, showing the form placed in each occasion separately, dividing it separately, he says "therein, what form is past" and so on. Therein, "therein" is a gloss on the matrix placed in the eleven occasions. This is what is said – of the matrix placed by the method of "past, future, present" and so on, what is said to be past form, what is that? By this method, the meaning should be understood in all questions. Past "They are stopped," and the other words, were already said in the description of the past triad in the Nikkhepa section. "And the four great elements" shows the nature of the past, as said before. As here, so everywhere, the meaning should be understood. By this, it shows that past form too is both the elements and the form arisen dependent on the elements, and the future too... ...distant and near too. For there is no form other than the elements and the form arisen dependent on the elements. Another way: "Included in the past portion" means included in the past section, counted in this only. How? "And the four great elements and the form dependent on the four great elements." Thus, everywhere, the meaning should be understood. The words indicating future and present have the same meaning as said below. Now, this past, future, and present are twofold: according to the Suttanta method and according to the Abhidhamma description. There, in the Suttanta method, it is defined by existence. For, starting from rebirth, the form arisen in past existences, whether arisen in the immediately preceding existence or at the end of hundreds of thousands of aeons, is all called past. Starting from death, the form arising in future existences, whether arisen in the immediately following existence or at the end of hundreds of thousands of aeons, is all called future. The form occurring immediately after death and rebirth is called present. But in the Abhidhamma description, it is defined by the moment. For there are three moments of form: arising, duration, and dissolution. The form that has reached these three moments and ceased, whether ceased immediately or in the past at the end of hundreds of thousands of aeons, is all called past. The form that has not reached the three moments, whether not reached by a single moment of consciousness or in the future at the end of hundreds of thousands of aeons, is all called future. But the form that has reached these three moments is called present. There, although this is the Suttanta division, even so... It should be understood that past, future, and present form are indicated by this indication of phenomena. Another way: this form is fourfold, being past in terms of duration, continuity, time, and moment. Likewise, future and present. In terms of duration, what is before rebirth in one existence is past, what is after death is future, and what is in between the two is present. In terms of continuity, what arises from a common cause and a single season, and what arises from a single nutriment, continuing in a prior and subsequent manner, is present. What arises from a dissimilar season and nutriment before that is past, and what is after that is future. What arises from mind, in a single process, a single impulsion, a single attainment, is present. What is before that is past, and what is after that is future. For form arising from kamma, there is no distinction of past, etc., in terms of individual continuity. But the distinction of past, etc., of that form should be understood in relation to its support by form arising from season, nutriment, and mind. In terms of time, that which continues in the respective times of a moment, forenoon, afternoon, evening, night, day, etc., is called present. What is before that is past, and what is after that is future. In terms of moment, what is included in the three moments of arising, etc., is called present. What is before that is past, and what is after that is future. Furthermore, the function of a past cause and condition is past. The function of a completed cause and an uncompleted condition is present. What has not attained both functions is future. Or, what is in the moment of its function is present. What is before that is past, and what is after that is future. Here, the talk of moments, etc., is without alternative, the rest is with alternative. Among these, the talk without alternative is intended here. The terms of the internal dyad also have the meanings stated in the section on the indication of the internal triad below. The coarse, etc., have the meanings stated in the description of the form aggregate. 6. In the indication of the inferior dyad, "of those beings" is a collective term for many beings. For even if one were to say, "of this other one, of that other one," speaking for a day or a hundred thousand eons, one would only be Given. Thus the Teacher, comprehending all beings with just two words, said, 'of those beings'. For by this, all non-illumination of others is accomplished. Uññāta means despised. Avaññāta means known after deceiving. Rūpanti means not known. Hīḷita means rejected, thrown away as not to be taken, some say disgusting. Paribhūta means treated with contempt by saying, 'What is this?' Acittīkata means not respected. Hīna means base. Hīnamata means thought to be base, known after making it base. Hīnasammata means agreed upon as base in the world, or agreed upon by the base, like excrement to dung-eaters. Aniṭṭha means unpleasant, or not sought for gain. Even if someone should seek it, let them seek it. But this is the name of this object. Akanta means undesired, or without glory. Amanāpa means not applied to the mind. For such an object is not pleasing to the mind. Or, that which pleases, increases the mind, is manāpa, that which is not manāpa is amanāpa. Another way - aniṭṭha is from the absence of attainment. That is entirely from the arising of unwholesome kamma in kamma-produced things. Akanta is from the absence of a cause for happiness. Amanāpa is from being a cause for suffering. Rūpā saddā etc. is a declaration of its nature. For in this word, the five desirable sense objects are distinguished as arising from unwholesome kamma. But there is nothing called aniṭṭha arising from wholesome kamma, all is iṭṭha. The explanation of the word paṇīta should be understood by the method of the opposite of what was said. But in this word, the five desirable sense objects are distinguished as arising from wholesome kamma. For there is nothing called aniṭṭha arising from wholesome kamma, all is iṭṭha. And just as in kamma-produced things, so also in things produced by weather etc., there is indeed desirability and undesirability. Thus, in this pair, the desirable and undesirable object should be understood as distinguished. This, then, is the explanation of similar meaning by the teachers. But the sophist says - there is no distinct and separate division of iṭṭha and aniṭṭha, it is spoken of according to the liking of those beings. As he said "Indeed, I say that the limit of what is pleasing, O great king, is the best among the five strands of sense pleasure. For, O great king, some find forms pleasing, while others find them displeasing. Likewise, O great king, some find sounds, smells, tastes, and tactile objects pleasing, while others find them displeasing." Thus, because of this, the very same forms, etc., one person enjoys and delights in, generating greed therein.