English
But for those arisen there in the course of existence, those aggregates both arise and cease. Therefore, instead of saying "five-aggregate beings," it is said "those arising in the five-aggregate existence." This, in the instance of those arising in the five-aggregate existence, is the explanation, with a showing of the form, in the latter part of the complete question. In this way, all the explanations should be understood. Herein, this is the characteristic of regularity in arising and ceasing: Indeed, in this entire Aggregate Book, even though the arising and ceasing of aggregates are present in the course of existence for those arisen there, in the endless arising and ceasing of aggregates until death, it is not easy to show the arising and ceasing by separating the rapidly changing phenomena. Therefore, without touching on arising and ceasing in the course of existence, it is easier to show the arising of the rebirth aggregates, produced by various actions that generate a new cycle of result. Thus, the arising chapter is spoken of only in terms of arising at the time of rebirth. And it is easier to show the cessation at the end of the cycle of result that has arisen. Thus, the cessation chapter is spoken of in terms of cessation at the time of death. Herein, what is the proof that arising and ceasing in the course of existence are not touched upon? Indeed, in the Pāli, Especially in the arising section, In the future tense section, "For those final-existence beings, Neither will the form aggregate arise, Nor will the feeling aggregate arise," This passage is quite excessive. For final-existence beings, Even though it is fitting for the ongoing Form and formless phenomena to arise, Having made the determination, "Neither will the form aggregate arise, Nor will the feeling aggregate arise," Because it is stated, It should be understood that the ongoing arising is not included. However, the passage, "For those who attain final Nibbāna in the Pure Abodes, The perception aggregate did not cease there, Nor does the feeling aggregate not cease there," This passage is exceedingly excessive, Regarding the ongoing non-inclusion of cessation. For those who attain final Nibbāna in the Pure Abodes, Standing at the moment of dissolution of the dying consciousness, From rebirth onwards, There is no counting the number of Perception aggregates that arise and cease in the ongoing process. Having made the determination, "Even so, the perception aggregate did not cease there," Because it is stated, It should be understood that the ongoing cessation is not included. Thus, here, knowing the fixed characteristics Of arising and cessation, And including only rebirth-arising And death-cessation, The meaning-determination of the answers That come in those various places should be understood. But that can be known everywhere By the method stated in the initial answer, Therefore, it is not elaborated by the sequence of answers. However, even by this method shown, One who is unable to understand the meaning-determination of these, Should learn it well by attending upon a teacher and listening carefully. Arising, cessation, And what has arisen together; Of the method of direct order, And the method of reverse order. By way of which, in the aggregates, And the five pairs of Yamaka; Person, then space, Person and space together. Having touched upon the ongoing Places, the Conqueror spoke; Of those Pāli passages, The arrangement is shown in order. For the determination of the meaning, The questions and answers; The places of the answers, Whatever they are. And entirely. Having shown in one question, The explanation also was declared; Extensively in the going here, In the order of answering questions. When describing the meaning, to do, What indeed is possible beyond this; By this method, therefore, Let the wise know the meaning. Description of the Great Occasion. 3. Description of the Comprehension Occasion 206-208. Thereafter, in the Comprehension Occasion also, there are only six time divisions. There are only two methods, direct and reverse. But in these three: the Person Occasion, the Location Occasion, and the Person-Location Occasion, only the Person Occasion is obtained, not the other two. Why? Because of the similar answers. For whatever person, in whatever place, if he fully knows the form aggregate, he also fully knows the feeling aggregate. If he fully knows the feeling aggregate, he also fully knows the form aggregate. If he does not fully know the form aggregate, he also does not fully know the feeling aggregate. If he does not fully know the feeling aggregate, he also does not fully know the form aggregate. Therefore, in those also, having asked the question in the manner, 'Where he fully knows the form aggregate, there he fully knows the feeling aggregate?' the answer should be given as 'Yes.' It should be understood that because of the similar answers, they are not obtained here. Or rather, the function of comprehension belongs only to the person, not to the location; only the person is capable of comprehending, not the location, therefore only the Person Occasion is taken here, not the Location Occasion. Because of its not being taken, the subsequent Person-Location Occasion, even though obtainable, is not taken. But in this Person Occasion that is taken, in the present time, four are based on the form aggregate, three are based on the feeling aggregate, two are based on the perception aggregate, and one is based on the mental formation aggregate; in the direct method, in the same way as stated below, with taking and not taking, there are ten pairs of Yamakas. In the reverse method, there are ten, thus twenty. Likewise in the others also, thus in each time division, making twenty each, in the six time divisions, there are one hundred and twenty pairs of Yamakas, two hundred and forty questions, and four hundred and eighty meanings. That these exist, is the establishment of the text here. Here in the Decision on Meanings, the three times, reckoned as past, future, and present, are not obtained in the manner of rebirth-linking in the round of existence, but as moments of consciousness in the round of existence. Therefore, in questions such as, "He who understands the form aggregate, does he understand the feeling aggregate?" the answer "Yes" is given. For at the moment of the supramundane path, with a mind having Nibbāna as its object, the task of full understanding is accomplished in the five aggregates. Thus, whoever fully understands one aggregate, is said to understand the others as well. Thus here, in the direct order of the question, "Does he fully understand?" it should be understood that "Yes" is said with reference to one endowed with the highest path, who has reached the culmination of the task of full understanding. But in the reverse order, in the question "Does he not fully understand?" "Yes" is said with reference to ordinary people and the like. However, in this "Did he fully understand?" in the past tense, even one standing in the fruition of the path immediately following the path, because the task of full understanding is completed, has indeed fully understood. 209. With the question, "He who understands the form aggregate, did he understand the feeling aggregate?" one asks about one endowed with the highest path. Since he fully understands the five aggregates, but the task of full understanding is not yet completed, therefore the denial "No" is made. But in the second question, "Did he fully understand?" one asks about an arahant. Since he has completed the task of full understanding, and there is nothing left for him to fully understand, therefore the denial "No" is made. Here, in the answer in the reverse order, "An arahant does not understand the form aggregate" is said because of the absence of understanding in the arahant. "One endowed with the highest path did not understand the feeling aggregate" is said because the task of full understanding is not completed for one standing on the path to arahantship. And not only the feeling aggregate, he did not understand even a single element. This, however, is said in the manner of a question. "And not the form aggregate" this too is said in the manner of a question. But he understands another aggregate as well. 210-211. He who... He understands the aggregate of form, so will he understand the aggregate of feeling? Here, since the path-attaining individual exists for a single moment of consciousness, the designation "so will he understand" does not apply. Therefore, it is said, "no." And did he not understand the aggregate of form? This is said in the question portion, the meaning here is "did they not understand?" In this way, the determination of meaning should be understood everywhere. The Explanation of the Comprehension Section. The Explanation of the Aggregate Yamaka is Finished. 3. The Ayatana Yamaka 1. The Explanation of the Designation-Statement Section 1-9. Now, having compiled the wholesome etc. phenomena already taught in the root yamaka according to the bases (āyatana), the explanation of the Ayatana Yamaka, taught immediately after the Khandha Yamaka, begins. Here, the arrangement of the Pāli should be understood in the same way as stated in the Khandha Yamaka. Just as there are three major sections there: the designation section, the occurrence section, and the comprehension section, so too here. The meaning of the words should also be understood in the same way as stated there. And here too, the designation section is divided into two: the statement and the exposition. The others are only in terms of exposition. "There, the twelve bases" beginning with this phrase and up to "no base is mind," the statement section of the designation section should be understood. There, "the twelve bases" is the statement of the bases to be questioned in terms of the yamaka.