English
The eye base…pe… the mind-object base is the determination of their names by way of distinction. Here, for the sake of ease in questioning in terms of the yamaka, first the internal form bases are stated in order. Afterwards, the external form bases. At the end, the mind base and the mind-object base. However, just as below, in terms of the aggregates, so here, in terms of these bases, there are four sections of method: the word purification section, the word purification root cycle section, the pure base section, the pure base root cycle section. Each of these is twofold, in terms of direct and reverse order. Their meaning should be understood in the same way as stated there. However, just as in the Aggregate Yamaka, in the direct order of the word purification section, "form..." The aggregate of form, the aggregate of form is form, and so on, are the five pairs of Yamaka. Likewise here, "eye, eye-base; eye-base, eye," and so on, are twelve. In the reverse order also, "not eye, not eye-base; not eye-base, not eye," and so on, are twelve. In this root-cycle of word-analysis, in the forward order, with each base of the bases having eleven each, there are three thousand two hundred pairs of Yamaka. In the reverse order also, there are exactly three thousand two hundred. In the pure-base section also, in the forward order, there are twelve, and in the reverse order, twelve. In the pure-base root-cycle also, in the forward order, with each base of the bases having eleven each, there are three thousand two hundred pairs of Yamaka. In the reverse order also, there are exactly three thousand two hundred. Thus, here, the section of exposition should be understood as adorned with five hundred seventy-six pairs of Yamaka, eleven hundred fifty-two questions, and two thousand three hundred four meanings. Explanation of the Section of Exposition of Designations. 1. Explanation of the Section of Definition of Designations 10-17. In the section of definition, however, the meaning should be understood in the same way as stated in the section of exposition of the Aggregate Yamaka below, except for the distinctions. Herein, this is the distinction: "Divine eye" means the knowledge of the second wisdom. "Eye of wisdom" means the knowledge of the third wisdom. "Divine ear" means the knowledge of the second super-knowledge. "Stream of craving" means craving itself. "Remaining body" means the name-body, the form-body, the elephant-body, the horse-body, and so on. "Remaining form" means both the derived form and the pleasant and agreeable form, apart from the form-base. "Fragrance of virtue" and so on, are names for virtue and so on, in the sense of reading. "Taste of meaning" and so on, are names for meaning and so on, in the sense of good and sweet. "Remaining phenomena" means the many kinds of textual phenomena and so on. This is the distinction here. Explanation of the Section of Definition of Designations. 2. Explanation of the Section of Occurrence 18-21. Here also, in the three intermediate sections of the Occurrence Section, namely, the arising section and so on, there are only six distinctions of time in each. In each of those times, there are three sections, namely, the person section and so on. They are These pairs are twofold, by way of direct and reverse order. Therein, in the present time, in the direct order of the Personal Section, in the Pairs, four pairs rooted in the Aggregate of Form, three rooted in the Aggregate of Feeling, two rooted in the Aggregate of Perception, one rooted in the Aggregate of Mental Formations, thus, by way of grasping the foremost, there are ten pairs. Similarly, "For whomever the Eye-base arises, for them the Ear-base arises; or again, for whomever the Ear-base arises, for them the Eye-base arises; For whomever the Eye-base arises, for them the Nose-base, Tongue-base, Body-base, Form-base, Sound-base, Odor-base, Taste-base, Tangible-base, Mind-base, Idea-base arise; or again, for whomever the Idea-base arises, for them the Eye-base arises," thus, eleven pairs rooted in the Eye-base. "For whomever the Ear-base arises, for them the Nose-base arises," in this way, ten pairs rooted in the Ear-base; nine rooted in the Nose-base; eight rooted in the Tongue-base; seven rooted in the Body-base; six rooted in the Form-base; five rooted in the Sound-base; four rooted in the Odor-base; three rooted in the Taste-base; two rooted in the Tangible-base; one rooted in the Mind-base, thus, by way of grasping the foremost, there are sixty-six pairs. Therein, among the eleven rooted in the Eye-base, "For whomever the Eye-base arises, for them the Ear-base, Nose-base, Form-base, Mind-base, Idea-base arise," these five alone are explained. Among them, the first, what should be explained, is explained. The second, although the explanation is similar to the first, because the Nose-base does not invariably occur in the place of occurrence of the Eye and Ear-bases, to prevent doubt as to "how should this be explained?" it is explained. The three pairs together with the Form-base, Mind-base, and Idea-base, because of their dissimilar explanations, They are dismissed. With the remaining nose, tongue, and body bases, there are two pairs each, with similar dismissals to the first two. For the sound base, since there is no arising at the moment of rebirth, there is no dismissal of a pair with it. With the smell, taste, and touch bases, there are three pairs each, with similar dismissals to the first two, briefly summarized for ease of the text. Whatever is found in the ear base root, is with similar dismissals to the first, so not even one passage is included in the text. In the nose base root, one pair with the form base, two pairs with the mind and mental object bases, thus three pairs are included in the text. The remaining ones are not included, because they have similar dismissals to the nose base pair. Likewise, the tongue and body base roots. In the form base root, only two pairs are dismissed with the mind and mental object bases. But with smell, taste, and touch, three pairs, with similar dismissals to the form and mind bases. Just as it was said there, "of those with form, without consciousness," etc., so here too, "of those with form, without smell, without taste, without touch," the application should be understood. Here, smell and the others are intended as the bases themselves. Therefore, "of those with form, with smell base," the meaning should be seen here in terms of the bases. The sound base roots are not included in the text at all, because there is no meaning. The smell, taste, and touch roots, four, three, and two, are not included in the text, because they have similar dismissals to the lower ones. The mind base root is dismissed. Thus, these sixty-six pairs are known to be dismissed with only a few pair dismissals in the forward method of the person chapter in the present time. And just as in the person chapter, so too in the location chapter, and the person and location chapter, there are sixty-six, thus in the present time, in the forward method of the three chapters, there are one hundred and ninety-eight pairs. And just as in the forward method, so too in the reverse method, all the pairs... In the arising moment, there are 396 sets of Yamaka. Among them, there are 792 questions, and 1584 explanations, it should be understood. Thus, in the remaining five divisions of time, there are in total 2376 sets of Yamaka. Then, twice as many questions, then twice as many explanations: this is the arrangement of the text in the arising chapter. The same method applies in the cessation chapter and the arising-cessation chapter. In the entire process chapter, there are 7128 sets of Yamaka. Then, twice as many questions, then twice as many explanations should be understood. However, the mind-base and the object-base are similar, there is no difference. But above, saying "there is a summary of the chapters," they are summarized in various places. Therefore, whatever is summarized in various places, all that should be considered without confusion. In the explanation of the meaning here, this is the introduction. "Of those with eyes, without ears" is said referring to a birth-deaf being reborn in the lower realms. For that being is reborn with eyes but without ears. As it is said: "At the moment of rebirth in the desire realm, for some, ten sense bases arise. For spontaneously born ghosts, for spontaneously born demons, for spontaneously born animals, for spontaneously born hell beings; for those born deaf, at the moment of rebirth, ten sense bases arise: the eye-base, the form-base, the nose-base, the smell-base, the tongue-base, the taste-base, the body-base, the touch-base, the mind-base, the object-base." "Of those with eyes, with ears" is said referring to those with complete sense faculties in the good and bad destinations, and spontaneously born beings in the form realm. For they are reborn with eyes and with ears. As it is said: "At the moment of rebirth in the desire realm, for some, eleven sense bases arise; for the gods in the desire realm, for the first-age humans, for spontaneously born ghosts, for spontaneously born demons, for spontaneously born animals, for spontaneously born hell beings, for those with complete sense faculties. In the form At the moment of arising in the immaterial realm, five sense bases appear, namely, the eye base, the form base, the ear base, the mind base, and the dhamma base. "Without nose" refers to those beginning with the Brahma-retinue. For they arise with eyes but without noses. But in the sense-sphere there is no being without a nose who arises spontaneously. If there were, it would be said, "For some, eight sense bases appear." But a being in the womb who is without a nose is not intended here, because of the phrase "with eyes.