English
Just as in the arising section, so too in the cessation section, and in the arising-cessation section; thus, in the entire cycle of occurrence, eighty thousand pairs, two thousand one hundred and sixty questions, and four thousand three hundred and twenty meanings should be understood. However, the text is abbreviated in the arising section and the cessation section, in the three unmixed divisions of time, by expounding only one pair in each section. In the three mixed divisions of time, one pair is expounded in those based on the aggregates of feeling and so on, in the manner beginning with "For that which the aggregate of feeling arises, does the aggregate of perception arise?" But in the arising-cessation section, that is expounded in all six divisions of time. The rest are abbreviated, Because they have similar answers. This is the establishment of the text In the entire Pavatti Mahāvāra. But its characteristic should be known For determining the meaning: In this Pavatti Mahāvāra, The determination of meaning Should be understood By placing the five answers To the four questions In twenty-seven places. Therein, the direct question, The subsequent question, The complete question, And the void question, These are the four questions. In each pair, there are two questions. In each question, there are two terms. Therein, in the answer to which question The arising or ceasing Of the aggregate grasped by one term is obtained, This is called the direct question. But in the answer to which question The arising or ceasing Of the aggregates grasped by two terms is obtained, This is called the subsequent question. But in the answer to which question The arising or ceasing Of the aggregate grasped by one term And the aggregates grasped by two terms is obtained, This is called the complete question. But in the answer to which question Rejection or prohibition is obtained, This is called the void question. But since this, If not shown, cannot be known, Therefore, we will show it. In the question, "Where the aggregate of form does not arise, Does the aggregate of feeling not arise?" In the answer "it arises," The arising of the aggregate of feeling Grasped by one term is obtained, Thus, this and another such question Should be understood as the direct question. But in the question, "To whom the aggregate of form arose, To them did the aggregate of feeling arise?" In the answer "yes," The arising in the past Of the aggregates of form and feeling Grasped by two terms Of any being whatsoever is obtained. Thus, this and another such question Should be understood as the subsequent question. But in the first question, "To whom the aggregate of form arises, To them does the aggregate of feeling arise?" In the phrase "to those arising in the non-percipient realm," etc. In this answer, 'For those beings arising in the realm of non-percipient beings, the aggregate of form arises, but the aggregate of feeling does not arise,' in this section, the arising of the aggregate of form is obtained, which is encompassed by a single term. 'For those beings arising in the realm of five aggregates, both the aggregate of form arises, and the aggregate of feeling arises,' in this section, the arising of the aggregates of form and feeling is obtained, which are encompassed by two terms. Thus, this question and others of this kind should be understood as complete questions. It is also called a 'before-and-after question.' For in its answer, in the first section, the arising of only the aggregate of form is shown, which is encompassed by one term. In the second section, the arising of the aggregates of form and feeling is shown, which are encompassed by two terms. And by this very characteristic, where the arising or cessation of an aggregate encompassed by one term is obtained, that is called a 'before question.' Where the arising or cessation of aggregates encompassed by two terms is obtained, that is called an 'after question.' However, in the question, 'For whom the aggregate of form did not arise, for them did the aggregate of feeling not arise?' in this answer, 'no,' a rejection is obtained. In the question, 'For whom the aggregate of form arises, for them does the aggregate of feeling cease?' in this answer, 'no,' a denial is obtained. Therefore, this twofold question and others of this kind should be understood as futile questions. It is also called an empty question. Thus, these four questions should be understood. Answering according to the Pāli, answering with a counter-statement, answering with a demonstration of the form, answering with a rejection, answering with a denial, these are the five kinds of answers. Among them, the answer that, being just the Pāli word itself, elucidates the meaning, this is called answering according to the Pāli. It is obtained in the 'before question.' 'Where the aggregate of form does not arise, there the aggregate of feeling does not arise?' Here, in the question, the answer "it arises" is just the Pāli word itself, explaining the meaning. Therefore, in such instances, the answer should be understood as an explanation in the style of the Pāli text. But the answer that explains the meaning in the form of a reply, this is called a reply-answer. That is found in a subsequent question. For example, in the question, "For whom the aggregate of form arose, for them did the aggregate of feeling arise?" the answer "yes" explains the meaning only in the manner of a reply. Therefore, in such instances, the answer should be understood as a reply-answer. The answer that explains the meaning by showing its own form, this is called an answer by showing its own form. That is found in a complete question. For example, in the question, "For whom the aggregate of form arises, for them does the aggregate of feeling arise?" the answer "those who are reborn in the mindless realm" explains the meaning by showing its own form, that "for these, the aggregate of form arises, but not the aggregate of feeling, and for these, the aggregate of form arises, and the aggregate of feeling also." Therefore, in such instances, the answer should be understood as an answer by showing its own form. But the answer that rejects the question by rejecting the meaning, due to the absence of such a meaning, this is called an answer by rejection. The answer that rejects the question by denying the meaning, due to the non-existence of such a meaning in a single moment, this is called an answer by denial. That is found in a futile question. For example, in the question, "For whom the aggregate of form did not arise, for them did the aggregate of feeling not arise?" the answer "there is not" explains the meaning by rejecting the question, that there is no such being. Therefore, in such instances, the answer should be understood as an answer by rejection. However, in the question, "For whom the aggregate of form arises, for them does the aggregate of feeling cease?" the answer "no" "Nirodha" is not found, thus answering with negation, therefore, in such instances, answering with negation should be understood. Now these four questions, and these five answers, into which twenty-seven instances are to be placed, they should be understood thus: Those arising in the unconscious realm, one instance; there in the unconscious realm, one; of the unconscious beings, one; those passing away from the unconscious realm, one; those arising in the formless realm, one; there in the formless realm, one; of the formless beings, one; those passing away from the formless realm, one; final-existence beings in the formless realm, one; those attaining Nibbāna in the formless realm, one; and those who, having arisen in the formless realm, will attain Nibbāna, one; those arising in the five-aggregate realm, one; there in the five-aggregate realm, one; of the five-aggregate beings, one; those passing away from the five-aggregate realm, one; final-existence beings in the five-aggregate realm, one; those attaining Nibbāna in the five-aggregate realm, one; those arising in the Pure Abodes, one; there in the Pure Abodes, one; of the Pure Abodes beings, one; those attaining Nibbāna in the Pure Abodes, one; of all those arising, one; of all those passing away, one; final-existence beings in a general sense, one; those attaining Nibbāna, one; those arising in the four-aggregate or five-aggregate realms, one; those passing away, one. Thus, these four questions, these five answers, placing them in these twenty-seven instances, the meaning should be determined in this Great Occasion of Discourse. For by knowing thus, one answers the question well, and by determining the meaning, one determines it well. Here is the method: "For whom the aggregate of form arises," meaning for which person, in the moment of arising, the aggregate of form arises. "For them, does the aggregate of feeling arise?" meaning, does the aggregate of feeling also arise for them in that very moment? Those arising in the unconscious realm, meaning, rebirth without consciousness. For those arising in the immaterial plane, do they have the form aggregate arising? For them, the form aggregate certainly arises. But for those arisen in the course of existence, the form aggregate both arises and ceases. Therefore, instead of saying "immaterial beings," it is said "those arising in the immaterial plane." And do they not have the feeling aggregate arising? Since they are without mind, the feeling aggregate certainly does not arise for them. This, in the first of the twenty-seven instances, is the explanation, with a showing of the form, in the first part of the complete question. For those arising in the five-aggregate existence, arising in the five-aggregate plane by way of mixed rebirth of form and formless, do they have the form aggregate and the feeling aggregate arising? For them, both aggregates, known as the form and feeling aggregates, certainly arise.