English
" "With eyes, with noses" refers to spontaneous beings who are congenitally deaf as well as those with complete sense faculties. "With noses, without eyes" refers to spontaneous beings who are congenitally blind as well as congenitally deaf. "With noses, with eyes" refers only to spontaneous beings with complete sense faculties. In "With form, without eyes," either a congenitally blind, congenitally deaf, spontaneous being or a being in the womb is obtainable. In "With consciousness, without eyes," along with the three congenitally blind beings mentioned below, immaterial beings are also obtainable. In "Without eyes," along with the four mentioned in the previous phrase, unconscious beings are also obtainable. In "With form, without noses," beings in the womb, unconscious beings, and the remaining form-sphere Brahmās are obtainable. In "With consciousness, without noses," beings in the womb and form-sphere and immaterial-sphere Brahmās are obtainable. But in the phrases "Without consciousness, without form," only beings with one or four aggregates are obtainable. In this way, the distinction of individuals should be understood in all the individual sections. 22-254. In the occasion section, "Where is the eye base?" asks about the form-sphere Brahma-world. Therefore, it is said, "Yes." For in that plane, those sense bases necessarily arise at rebirth. This is the introduction to the method here. By this introduction to the method, the meaning should be understood in the entire occurrence section. The understanding section is just as explained in the aggregate pair. Explanation of the occurrence section. The explanation of the sense-base pair is finished. 4. Element Pair 1-19. Now, the same wholesome and other dhammas taught in the Mūla Yamaka, are compiled according to the element, and the exposition of the Element Yamaka, taught after the Ayatana Yamaka, begins. There, the arrangement of the text should be understood in the same way as stated in the Ayatana Yamaka. Here too, the three great sections, the designation section and so on, and the remaining intermediate sections, along with the distinctions of time and so on, are just like those that came in the Ayatana Yamaka. And here too, for ease of the Yamaka questions, only the internal and external form elements are stated in order, and then the consciousness elements are stated. But since the elements are many, here there are more Yamakas than in the Ayatana Yamaka, twice as many questions as Yamakas, and twice as many meanings as questions. There, the determination of the meanings of the Yamakas obtainable in the Yamakas beginning with the Eye Element, should be understood in the same way as stated in the Ayatana Yamaka. The course of meaning here is similar, and for that reason the text is concise. The section on full understanding is just natural. The exposition of the Element Yamaka is finished. 5. Truth Yamaka 1. Exposition of the Designation Section 1-9. Now, the same wholesome and other dhammas taught in the Mūla Yamaka, are compiled according to the truth, and the exposition of the Truth Yamaka, taught after the Element Yamaka, begins. There too, the three great sections, the designation section and so on, and the intermediate sections and so on, and the remaining distinctions, should be understood in the same way as stated below. In the designation section here, the enumeration of Yamakas should be understood in these four sections: the section on word purification based on the four truths, the section on the wheel based on word purification, the section on pure truth, and the section on the wheel based on pure truth. 10-26. In the explanation of the designation section, however, "the remaining suffering" should be understood as the three-plane dhammas freed from painful feeling and craving. "The remaining origin" is the cause of suffering, with distinctions of wholesome and other states in the desire realm, as stated in the Analysis of Truth. "The remaining cessation" is cessation by temporary suppression, destruction, tranquillization, and momentary dissolution. "The remaining path" is when "at that time there are five factors," a path of eight components, a wrong path, a path for walking, a cart path," and so on. Description of the conventional designation section. 2. Description of the occurrence section 27-164. In this occurrence section, in the present time, in the forward mode of the person section, "For whom the truth of suffering arises, for them the truth of origin arises; or for whom the truth of origin arises, for them the truth of suffering arises," there should be six pairs of yamaka, obtained and not obtained, based on the truth of suffering with three, based on the truth of origin with two, and based on the truth of cessation with one, in terms of the Pāli. Among them, since neither the arising nor the cessation of cessation is appropriate, therefore three pairs of yamaka have come, two based on the truth of suffering together with the truths of origin and path, and one based on the truth of origin together with the truth of the path. In the reverse mode of that, and in the opportunity section and so on, this is the same method. Thus, here, the calculation of yamaka should be understood in terms of three yamaka in all sections. In the determination of meaning here, this is the characteristic - in the occurrence section of this truth yamaka, the truth of cessation is not obtained at all. But in the remaining three, the truths of origin and path are definitely obtained only in occurrence. The truth of suffering is obtained in both death and rebirth, and in occurrence. But the three times, present and so on, are obtained in terms of both death and rebirth, and occurrence. Thus, here, the determination of meaning should be understood in terms of whatever is obtained. Here is the introduction to the method - for all who are arising, even the Pure Abodes. For they also arise with the truth of suffering. "Of a mind disjoined from craving," this is said to show the arising of one part in the truths of suffering and origin. Therefore, it should be taken only in terms of the five aggregates. But in the four aggregates, at the moment of arising of the fruition attainment mind disjoined from craving, not even one truth arises. This should not be taken here. For them, du Because, at that moment of cessation, having abandoned craving, the remaining is called the truth of suffering, intending this, it was said. The same method applies to the moment of the arising of the path. However, there, only form is called the truth of suffering. The remaining path-associated phenomena are excluded from the truth. For that very reason, it was said, "In the immaterial, at the moment of the arising of the path, the truth of the path arises for them, but the truth of suffering does not arise for them." For all those arising, in the course of existence, at the moment of arising of a mind disjoined from craving, for them there, meaning for them at that moment of arising, at the moment of the arising of a mind disjoined from craving, thus here the occasion should be understood in terms of moments. In other such cases, this same method applies. "For those who have not comprehended" means for beings who have not attained comprehension, which is synonymous with the penetration of the four truths. "For those who have comprehended" means for those who have comprehended the truths. By this method of reasoning, the meaning should be understood everywhere. Explanation of the Section on Designation. 3. Explanation of the Section on Understanding 165-170. In the section on understanding, three kinds of understanding are obtained here: understanding by knowing, understanding by investigating, and understanding by abandoning. And since there is no understanding in supramundane phenomena, therefore two truths are taken here. Therein, "understands the truth of suffering" is said only in terms of understanding by knowing and investigating. "Abandons the truth of origin" is in terms of understanding by knowing and abandoning. Thus, the meaning in all passages should be understood in terms of these kinds of understanding. Explanation of the Section on Understanding. The Truths Yamaka is finished. 6. The Aggregates Yamaka 1. Explanation of the Section on Designation 1. Now, the explanation of the Aggregates Yamaka, which was taught immediately after the Truths Yamaka, having partially gathered, in terms of attainability, those very wholesome etc. phenomena taught in the Root Yamaka. Even there, the three great sections, beginning with the Section on Designation, and the remaining divisions, beginning with the Intermediate Sections, should be understood in accordance with the method stated below. Here, however, is the distinction: in the Section on Designation, first, having specified phenomena such as aggregates below, "is form, a moment of form Then, the word-analysis section, "eye, eye-sphere, eye, eye-element, suffering, the truth of suffering," was begun. Likewise, without beginning, "in-breath and out-breath are bodily formation," first, all three formations were distinguished and shown. Therein, the formation of the body is bodily formation. "In-breath and out-breath are bodily, these phenomena are connected to the body," from this statement, the formation is a result of the causal body of bone, thus, bodily formation. Another way: it is formed, therefore it is formation. By what is it formed? By the body. For it is formed by the body of bone, like wind by bellows. Even so, the formation of the body is bodily formation. Meaning, the in-breath and out-breath wind made by the body. "Indeed, friend Visākha,