English
There, having perceived that the Blessed One, abiding in the fourth jhāna, was finally emancipated, "An Arahant, abiding in the imperturbable, is finally emancipated," whose doctrine it is, just like some northerners, with reference to them is the question of the proponent of his own doctrine, the proposition of the other. "Natural thought" means subconscious thought. For all sentient beings with perception, having abided in subconscious thought, They die with a corrupt mind. Thus, to rebuke him with this meaning, he said thus. Although even the natural mind of an arahant in the four-constituent existence is imperturbable, this question was raised in terms of the five-constituent existence. Therefore, he said, "Surely, it should not be said." The rest here is of obvious meaning. Explanation of the Imperturbability Discourse. 4. Explanation of the Discourse on the Comprehension of the Dhamma 897. Now, there is the Discourse on the Comprehension of the Dhamma. There, those who hold the view that, upon seeing one who in a past life was a stream-enterer dwelling in the womb and emerging, "there is comprehension of the Dhamma in the womb," like some northerners, for example, regarding them, the question is from the proponent of his own doctrine, the affirmation from the other. Then, to rebuke him, saying, "If there is comprehension of the Dhamma there, there should be the causes of comprehension of the Dhamma, such as the teaching of the Dhamma," he said, "Is there teaching of the Dhamma in the womb?" "Of the sutta," etc., was said referring to the moment of subconsciousness. For in the womb, mostly only subconsciousness prevails. Therefore, the being is said to be asleep because of the absence of activity-based functioning, negligent because of the absence of application to meditation, of confused mindfulness and non-comprehending because of the absence of mindfulness and clear comprehension that grasp the meditation subject. How could there be comprehension of the Dhamma for such a one? Explanation of the Discourse on the Comprehension of the Dhamma. 5-7. Explanation of the Three Tissa Discourses 898-900. Now, there are the three Tissa Discourses. There, regarding the attainment of arahantship by newly born stream-enterers, and upon seeing the seven-year-old pregnancy of the laywoman Suppavāsā, and those who hold the view that "there is attainment of arahantship in the womb," and upon seeing dreams of flying in the sky, etc., that "there is comprehension of the Dhamma," and "there is attainment of arahantship there," like those same people; regarding them, the question is from the proponent of his own doctrine, the affirmation from the other. The rest here is similar to the previous discourse. Explanation of the Three Tissa Discourses. 8. Explanation of the Unanswered Discourse 901-902. Now, there is the Unanswered Discourse. There, "Is there, monks,..." Because it is said, "It is a mere convention, a designation," Those whose doctrine is, "All mind in dreams is indeterminate," Like some northerners, For them the question is from the proponent of one's own view, The assertion from the other. The rest here follows the Pāli exactly. "Mind in dreams is a mere convention" This is said with reference to offense. For although unwholesome mind arises in dreams, Such as killing, There is no destruction of the object, So it is not possible to prescribe an offense there. For this reason, it is a mere convention, Not because it is indeterminate. Explanation of the Indeterminate Category. 9. Explanation of the Repetition Condition Category 903-905. Now, there is the Repetition Condition Category. Therein, since all phenomena are momentary, No one, even for a moment, remains to repeat the repetition condition. Therefore, there is no such thing as the repetition condition. Those whose doctrine is that there is nothing arisen by the repetition condition, Like those same ones; For them the question is from the proponent of one's own view, The assertion from the other. Then, to establish it only by the force of the Suttas, "Surely, it was said by the Blessed One, 'killing,' etc." is brought up. All of that is of obvious meaning. Explanation of the Repetition Condition Category. 10. Explanation of the Momentariness Category 906-907. Now, there is the Momentariness Category. Therein, since all conditioned phenomena are impermanent, Therefore, they are only of one mind-moment. For if impermanence is the same, What is the rule here that one breaks up quickly, And one slowly? Those whose doctrine is like that of the Eastern and Western Mountain schools; For them the question, "Of one mind-moment," is from the proponent of one's own view, The assertion from the other. In "Mind is like the great earth," etc., Not seeing their arrangement in that way, he refutes it. "The eye-base," etc., is said for the purpose of objection, "If all were of one mind-moment, The eye-base, etc., would arise and cease together with eye-consciousness." But the other, the arising of consciousness in the mother's womb, Concerning the established, he rejects it, concerning the ongoing, he acknowledges it as attained. The rest here is straightforward in meaning. Therefore, "momentary consciousness" because they are not permanent, therefore, "momentary consciousness" he states a reason according to his own liking. That is just like something unsaid. Explanation of the Discourse on Momentariness. Twenty-second chapter. 23. Twenty-third chapter 1. Explanation of the Discourse on Shared Intention 908. Now, there is the Discourse on Shared Intention. There, "shared intention" is due to compassion or a single intention, or "we will be together in saṃsāra," thus, having performed acts such as worshipping the Buddha together with a woman, with the intention of aspiration, there is a shared intention. Those whose doctrine is that such a shared intention, sexual intercourse, should be practiced by even two people, such as some of the Andhakas and Vetullakas; concerning them, the question is for the proponent of one's own doctrine, the acknowledgement is for the other. The rest here proceeds according to the text. Explanation of the Discourse on Shared Intention. 2. Explanation of the Discourse on the Description of Arahants 909. Now, there is the Discourse on the Description of Arahants. There, having seen evil monks accomplished in deportment, accomplished in appearance, those whose doctrine is that "non-humans engage in sexual intercourse through the description of arahants," such as some northerners; concerning them, the question is for the proponent of one's own doctrine, the acknowledgement is for the other. The rest here is straightforward in meaning. Explanation of the Discourse on the Description of Arahants. 3-7. Explanation of the Discourse on Acting According to Power and Desire 910-914. Now, there is the Discourse on Acting According to Power and Desire. Concerning stories such as the Chaddanta Jātaka, those whose doctrine is that "the Bodhisatta goes to ruin, enters the womb, performs difficult practices, performs self-mortification, honors another teacher due to acting according to power and desire," such as the Andhakas; concerning them, the question is for the proponent of one's own doctrine, the acknowledgement is for the other. The rest is straightforward in meaning in the first discourse. In the second discourse, "with psychic power," if he were to go due to acting according to power and desire, he would go with psychic power, not due to karma. It was not said for the sake of censure. But the other, in the first question, rejects it with reference to the cultivation of mind. In the second question, he acknowledges it with reference to the power of merit. In the third discussion, the difficult practices are done due to the desire for lordship, and because of wrong view, they are called futile. And if he were to do that, he would also accept eternalism, etc., so it was said, "The world is eternal," etc., for the sake of censure. In the fourth discussion also, this is the same method. Explanation of the Discussion on Practices Desired for Lordship. 8. Explanation of the Discussion on Counterfeits 915-916. Now, there is the discussion on counterfeits of passion. There, with reference to loving-kindness, compassion, and sympathetic joy, "Passion is not a counterfeit of passion," and with reference to envy, stinginess, and worry, "Aversion is not a counterfeit of aversion," and with reference to the arising of laughter, "Delusion is not a counterfeit of delusion," and with reference to the rebuke of the wicked and the support of virtuous monks, the reprehension of evil and the praise of good, and with reference to the abusive language of the venerable Pilindavaccha, the playful language of the Blessed One, and the language of the foolish man, "Defilement is not a counterfeit of defilement," and those whose view is like that of the blind; with reference to them, in all the discussions, the question is for the proponent of his own doctrine, and the affirmation is for the other. Then, since there are no counterfeits of contact, etc., that are not contact, etc., therefore, to censure that there are also no counterfeits of passion, etc., that are not passion, etc., he said, "There is no contact," etc. The other rejects it because of their absence. The rest is all clear in meaning everywhere. Explanation of the Discussion on Counterfeits. 9. Explanation of the Discussion on the Unperfected 917-918. Now, there is the discussion on the unperfected. There – "Only suffering arises, suffering remains and ceases; Nothing other than suffering arises, nothing other than suffering ceases." (Saṃ. Ni. 1.171) –