English
Nor is a temporal demarcation of forms appropriate by dwelling in attainment, as there is no dwelling in attainment for forms, like the immeasurable exalted jhānas. Nor is it appropriate with derived forms, as they do not operate as co-arisen and other conditions. Nor is it appropriate with the great elements, as some great elements operate without some derived forms, and due to the existence of those that are not contemporaneous. Indeed, it cannot be said: "At the time the earth element has arisen, at that time the eye-base exists," due to the absence of the eye-base along with the earth, which is the basis for the ear, etc., and which arises from consciousness, etc. Similarly, it should be applied to the ear-base, etc. Intimations, accumulations, etc., not contemporaneous with the great elements It is not possible to say that they exist at that time. And at one time, thousands of kalāpas arise and occur. And there is no co-existence of two kalāpas for material phenomena, as there is for immaterial phenomena. And when one kalāpa exists, another ceases, and another arises. Thus, it is not possible to analyze by establishing the time of all material undeterminables. However, it is possible to analyze by ways such as the single one, not by nature such as cause. Therefore, to show that the unanalyzed undeterminable exists in the section on mind-states, without establishing time, and to avoid the impropriety of concluding after stating only a part in the exposition of the undeterminable by its very nature, encompassing both the analyzed and the unanalyzed, it is said: “Which phenomena are undeterminable? Wholesome… and the unconditioned element. These phenomena are undeterminable.” For when the unanalyzed, which is to be analyzed, is shown, analysis is proper when the desire to know has arisen. Here, however, resultant and functional undeterminables are not to be analyzed because they are already analyzed, and the unconditioned element because it has no divisions. That which is to be analyzed here, because it is suitable for division and is unanalyzed, is analyzed by saying: “Among these, what is all matter?” and so on. This is the textual connection here. In “having shown the method,” the understanding below is the showing of the method. That, having been understood by applying it to results, is dismissed in functional undeterminables. Or, the showing of functional undeterminables to be spoken of as belonging to the sense-sphere and so on, that, having been done, is dismissed because it is stated by taking “belonging to the sense-sphere” and so on. The twenty-five material phenomena mentioned in the text are the ten sense-bases and the fifteen subtle material phenomena, or the accumulations and continuities taken as one, and the heart-basis. Ninety-six means the ten eye-decads and so on, the seven originating from temperature and so on, the three octads, the two originating from temperature and mind, and sounds. The material phenomena occurring as kalāpas are called “material parts” because they are parts of material kalāpas. And “parts” means portions, or constituents. Or they are called “parts” because they are bodies. Ah, its parts, hair and so on, are like parts, and other limbs are like parts. Nibbana is taken as without remainder, and thus, it is taken as without remainder, distinguished by being describable as with and without substratum remaining, the cessation of craving, and the unconditioned. For in essence, there is only one unconditioned element. 584.Sabba means the entire cosmos. Parimaṇḍala means circular in shape, meaning its circumference is thirty-six hundred thousand, ten thousand, and three and a half hundred yojanas. Here, a circle is called "parimaṇḍala." Cattāri nahutāni means forty thousand. Nagavhayā means to be called nagas, having the name naga. Devas, danavas, and others, due to their bodies of three gavutas and so on, appear as great beings. Here is the meaning of the word: bhūtāni are born, arisen, great beings are mahābhūtāni. A magician is a great being (mahābhūta) due to seeing many wonders and many special, unseen things. Yakkhas and others are great beings (mahābhūtā) by birth alone. Or this word mahābhūta is to be understood as established in them. Earth and so on, however, are like great beings, hence mahābhūtā. The neuter gender is used because the word bhūta is of both genders. In mahāparihārato, explaining the meaning of the word, he says, "beings by great ones, or beings with great care." In the latter meaning, in the first word, by dropping the word parihāra of the latter word, they are called "mahābhūtāni." Accimato means of fire. Koṭisatasahassaṃ means one hundred thousand crores. Cakkavāḷa means they refer to that whole as one in terms of the sphere of influence. Vilīyati means it dissolves by alkaline water. Vikīrati means it is destroyed. Showing the change in those that are appropriated, he says, "stiff," and so on. Kaṭṭhamukhena vāti, the word vā is for comparison. Just as one bitten by a kaṭṭhamukha snake becomes stiff, so too, due to the disturbance of the earth element, that body becomes like a kaṭṭhamukha, meaning it becomes stiff as if it has entered the mouth of a kaṭṭhamukha. Or the word vā is evas. should be understood by bringing it from the phrase "addassatthe. 'Pathavīdhātuppakopena'" and what follows it. Here is the meaning: "A body, even if bitten by a stick-mouth (a snake), becomes rigid due to the disturbance of the earth element. Therefore, that body, inseparable from the earth element, is always as if it were in the mouth of a stick-mouth (snake)." Alternatively, the word "vā" (or) has an indeterminate meaning. Here is the meaning: "A body bitten by a stick-mouth (snake) may or may not become rigid, depending on spells and antidotes. But due to the disturbance of the earth element, that body, without spells and antidotes, becomes absolutely rigid, as if it were in the mouth of a stick-mouth (snake)." "Pūtiyo" means rotten. "Mahāvikārāni bhūtāni" means great changes have arisen, or alternatively, they are existing. Here, in the former compound, the latter part, the word "vikāra," is elided, and it is stated as "mahābhūtāni." By "earth," etc., even though they are evident to all the world, when they are grasped according to their true nature, free from perversion, they are not grasped without great effort. Therefore, even though they are evident, due to their nature of being difficult to comprehend, they are called "great." Indeed, one who holds them to be easily comprehensible and not great, upon seeing their difficulty in being grasped, understands, "Oh, these are great!" "Upādāya" (dependent on) indicates that the latter action of knowing occurs, and thus it is called "pavattarūpa" (arisen form). In this way, "upādāya" expresses dependent origination. Alternatively, "upādāya" means that which relies, that which depends. "Upādāyarūpa" is form that is dependent. This is a designation for form that is dependent on another, absolutely reliant. To show that it does not belong to a being, nor to feeling, etc., as it exists even in their absence, it is said, "of the four great elements," etc. For there is a relationship of ownership for dependent forms. Description of the Collection of Three Kinds of Form 585. Among the miscellaneous pairs, excluding the internal pair, there is no other pair that goes by way of triads with all other pairs, and the pair of intimation does not go by way of triads. Therefore, taking only the internal pair, which is primary among all pairs, from the remaining ones... having been joined with all sufferings, the triads are stated. For it is possible, by this method, to understand the formation of triads for other sufferings as well, obtainable from within sufferings. Description of the collection of forms beginning with the fourfold 586. Among the tetrads, because there are two kinds of intimation that arise exclusively from mind, the dyad of mind-arising is similar in movement to the dyad of intimation and so on. Therefore, a tetrad, though obtainable by joining it with the dyad of clinging, is not stated. Similarly, those obtainable by joining the dyad of visible-with-support and so on with that, and that with the dyads of gross and distant, are not stated. Or, why seek a reason here as to why the Blessed One, who truly knows the nature and functions of phenomena and how they are to be understood, did not make a joining of that with others, and of others with that? Indeed, that joining should not be made, for it should be understood that the Blessed One did not make it. Other miscellaneous dyads, however, are suitable to be joined with other miscellaneous dyads; they are indeed joined with them. But among the dyads of base and so on, excluding the dyads of ear-contact-object and so on, tetrads are obtainable by joining the dyad of clung-to and the dyad of clung-to-and-clinging with other dyads obtainable from objects, external sense-bases, and so on. And for the dyad of mind-arising, with all dyads obtainable from objects, external sense-bases, and so on. It should be understood that with the remaining ones, and with all other dyads of base and so on, they are not obtainable. The description of the outline is finished. Analysis of Form Description of the single-item designation 594. Designation is merely the showing of the absence of division for that which has no division, because it makes a determination. Therefore, by the word "eva" (only), it makes a designation by asserting the absence of division, as in "all form is not only cause." "Hetuhetu" means the root cause, or it means the cause that is a condition. "The great elements are causes" – this very meaning is also stated by "the great elements are conditions." Since the words "hetu" and "paccaya" are synonymous, the condition is indeed the cause, the condition-cause. And that which is the cause of the form aggregate,