English
That which is designated in dependence on the nature of that particular thing, such as earth, fire, hardness, heat, and so on, this is called a thing-dependent designation. However, that which is designated in dependence on the absence of interruption of continuity, such as eighty years old, ninety years old, and so on, this is called a continuity designation. Among these, the thing-dependent designation is indeed an existing designation. The rest partake of the non-existent aspect, and the non-existent aspect through the non-existent. According to the teachers' method, independent of the commentary, there are six other designations: designation of function, designation of shape, designation of sign, designation of place, designation of individual, and designation of the unconditioned. Therein, b A designation based on function, such as "barber" or "preacher," is called a functional designation. A designation based on shape, such as "thin," "thick," "round," or "square," is called a shape designation. A designation based on gender, such as "woman" or "man," is called a gender designation. A designation based on plane, such as "sense-sphere," "form-sphere," "formless-sphere," "wholesome," or "sweet," is called a plane designation. A designation based merely on individual naming, such as "Tissa," "Nāga," or "Sumana," is called an individual designation. A designation of the unconditioned Dhamma, such as "cessation" or "Nibbāna," is called an unconditioned designation. Among these, some plane designations and the unconditioned designation are indeed existent designations, while the functional designation inclines towards the non-existent side along with the existent. The rest are called non-existent designations. Now, to show those designations, of which a brief overview of their nature was given in the enumeration section, by dividing their basis and showing them briefly, he says, "How many?" In that, the meaning of the question should be understood thus: "How much is it by which this designation, viewing, and establishing of the aggregates as 'aggregates' occurs?" This is the intention to ask. The same method applies to "How many are the sense bases?" and so on. In the answer, the meaning should be understood thus: "By as much designation as there is, briefly, 'the five aggregates,' or, in detail, 'the aggregate of form... the aggregate of consciousness'; even there, the aggregate of form is sense-sphere, and the remaining are four-planed"; such a designation occurs; by so much does the designation of the aggregates as 'aggregates' occur. Similarly, "By as much designation as there is, briefly, 'the twelve sense bases,' or, in detail, 'the eye base... the mind-object base'; even there, the ten sense bases are sense-sphere, and the two sense bases are four-planed"; such a designation occurs; by so much does the designation of the sense bases as 'sense bases' occur. "By as much designation as there is, briefly, 'the eighteen elements,' or, in detail..." Or "eye-element... up to... mind-consciousness-element"; therein also, sixteen elements are in the sense-sphere, two elements are in the four planes, or such a designation occurs; to this extent, there is a designation of elements as 'elements'. 5. To the extent of the designation, in brief, four truths, or in detail, "the truth of suffering... up to... the truth of cessation"; therein also, two truths are mundane, two truths are supramundane, or such a designation occurs; to this extent, there is a designation of truths as 'truths'. 6. To the extent of the designation, in brief, twenty-two faculties, or in detail, "eye-faculty... up to... faculty of final knowledge"; therein also, ten faculties are in the sense-sphere, nine faculties are mixed, three faculties are supramundane, or such a designation occurs; to this extent, there is a designation of faculties as 'faculties'. To this extent, having divided the basis in brief, five designations have been shown in terms of presentation. 7. Now, to show the designation of persons in terms of presentation, having divided the basis in detail, he begins with 'one freed by occasion, one freed not by occasion', etc. For, just as the Perfectly Enlightened One would scatter sesame seeds, or winnow barley, the bases of these five designations, such as aggregates, have been spoken of without remainder in the lower Book of Analysis, therefore he spoke of them here only in part. The sixth, the designation of persons, was not spoken of at all in the lower book. Here too, it is spoken of only in part in the section of headings; therefore, wishing to speak of it in detail, he establishes the matrix from the one to the ten, beginning with 'one freed by occasion, one freed not by occasion'. Explanation of the Matrix. 2. Explanation of the Exposition 1. Explanation of the Exposition of the One 1. Now, to show the matrix as it has been established, dividing it from the beginning, he says, "And what sort of person is freed by occasion?" etc. There, 'here' means in this world of beings. 'A certain person' means one person. In 'from time to time', the meaning should be understood in terms of frequency. It is said, 'at each time'. Thus, "at times" means the same as "from time to time." "The eight deliverances" means the eight attainments of the form and formless realms. For, they are called "deliverances" because of being freed from opposing states. "With the body" means with the mental body born together with the deliverance. "Having touched, he abides" means having attained, he lives. But at what time does he touch and abide in the deliverances? For one who wishes to attain an attainment, there is a time and a non-time. There, early morning, the time for attending to the body, and the time for doing duties, are called non-times for attaining. But after attending to the body, and doing duties, having entered the dwelling place and sat down, until the time for going for alms arrives, in this interval is called a time for attaining. But having considered the time for going for alms, having gone out, the time for worshipping the shrine, the time for standing in the discussion hall surrounded by monks, the time for going for alms, the time for wandering in the village, the time for drinking rice gruel in the assembly hall, the time for doing duties, this too is called a non-time for attaining. But when there is a secluded place in the assembly hall, until the time for the meal arrives, in this interval too is called a time for attaining. But the time for eating the meal, the time for going to the monastery, the time for arranging the bowl and robe, the time for doing the daytime duties, the time for giving instruction, this too is called a non-time for attaining. That which is a non-time, that itself is an inopportune time. Having set aside all that, at the remaining times, from time to time, in the manner described, having attained the eight deliverances with the co-arisen mental body, and abiding, "Here, a certain person... ...abides" is said. Indeed, he touches the co-arisen states with the co-arisen mental states, indeed, he touches the absorption by way of approximation. He touches a later absorption with a prior absorption. For, the states that are co-arisen with something, by that they are said to be attained. Indeed, they are said to be touched by contact. Indeed, approximation is the cause of attaining absorption, similarly, the prior ab- But not by other means. Here, the touching of those co-born with him is to be understood thus: The first jhāna is five-factored, with initial thought and so on. Setting aside those factors, the remaining fifty-odd things are the four aggregates, namely. With that body of name, having touched and attained the deliverance of the first jhāna attainment, he dwells. The second jhāna is three-factored, with rapture, pleasure, and one-pointedness of mind; the third is two-factored, with pleasure and one-pointedness of mind; the fourth is two-factored, with equanimity and one-pointedness of mind; likewise the base of the infinity of space…pe… and the base of neither-perception-nor-non-perception. Setting aside those factors, the remaining fifty-odd things are the four aggregates, namely. With that body of name, having touched and attained the deliverance of the attainment of the base of neither-perception-nor-non-perception, he dwells. And by wisdom he sees: by the wisdom of insight, the formations; by the wisdom of the path, having seen the four noble truths. Some taints are destroyed: the taints subject to the first path and so on, half by half, are destroyed. This person is called one liberated by occasion: here, it is fitting to say that an ordinary person who has gained the eight attainments dwells having touched with that body of name. But in the Pāli it is said, "Some taints are destroyed." And there are no taints destroyed for an ordinary person, therefore he is not included. It is fitting to say that an arahant who has gained the eight attainments dwells having touched with that body of name. But there are no taints not destroyed for him, therefore he also is not included. But it should be understood that this name, "liberated by occasion," applies only to the three: the stream-enterer, the once-returner, and the non-returner. 2. In the exposition of one liberated not by occasion: it should be understood in the same way as described above. And here, this name, "liberated not by occasion," belongs to the dry-insight arahant. But dry-insight stream-enterers, once-returners, non-returners, arahants who have gained the eight attainments, and ordinary persons are not found in this dyad; they are persons excluded from the dyad. Therefore, the Teacher a When the Buddha Subhūti was dragged down, And not dragged down, And pulled together with the ivory pegs, Stringing them, He said, "All are noble persons," and so on. Here, "noble" means