English
'By way of physical, mental, and so on'—by the word 'and so on', states such as wholesome, unwholesome, and indeterminate are included. 'By that' means by the absence of past and other states of a part of feeling, such as pleasure, by way of time and occasion. Some here say: "Because it was shown below and is clear, the division of past and so on is not shown by way of time, and because the division of feeling like that of form by seasons and so on in a moment or a forenoon is not taken, it is not shown by way of occasion." Referring to the fact that feelings, even when occurring in a continuum, are to be taken as a collection by the mind, it says: "the aggregate of feeling." 'By those' means by the past and other states by way of time and occasion. 'Here' means in this analysis. 'Those' means the specific feelings of pleasure and so on, which are divided by way of physical, mental, and so on, as stated in "a part of feeling." If Here, some parts of feeling are taken, they should be taken as momentary, not as continuous, thus it is said, "in one continuity, etc." Among them, meaning among the divisions of pleasure, etc. Division means distinction. Its, meaning of the distinction of pleasure, etc. Just as here, so too in "that accompanied by and producing that," the word "that" refers to the distinction of pleasure, etc. Continuity is capable of being a differentiator, this is the connection. The differentiation is stated in terms of moments of continuity, not in terms of periods of time, this is the intention. "Having passed the beginning, end, and middle" is said to mean that the causal function is completed, but the conditional function is not completed. This is an indicator of the method that is stated as "having passed the causal and conditional functions." Thus it is said, "by 'having passed the beginning, end, and middle,' it shows the method stated in terms of causal and conditional functions." Here, for wholesome, unwholesome, and functional feelings, as for form, and as for results, it is not possible to say directly, "this is the generative cause." But indirectly, it should be said, "it is a cause in the sense of a contiguous condition." 11. The function of tormenting is the function of burning. Without mixing birth, etc., meaning without mixing and confounding birth, nature, individual, mundane, and supramundane. Of the same kind, meaning of one kind. From pleasure, that kind of neither painful nor pleasant is excellent, this should be connected. In the same division, meaning in similar divisions like different planes of existence. Of the enhanced elements, meaning of the excellent form-dharmas produced by the manifestation of gross form. Of the oppressed, meaning of the tormented and withered. Both, meaning the pair of pleasure, etc. Here, agitation and disturbance should be understood in terms of bodily pleasure. Overflowing, in terms of jhanaic pleasure. Intoxication, in terms of sensual pleasure. Similarly, covering. Sprinkling, for all. Covering or sprinkling should be understood for all. And by division of nature, etc., meaning by division of nature, individual, mundane, etc. In the exclusively excellent supramundane, the inferiority and excellence are due to the paths of inferior and excellent practices. In the exclusively inferior unwholesome, the inferiority and excellence are due to desire, etc., gross. and its coarseness. For it is said in the commentary: “That which is coarse is inferior. That which is subtle is excellent” (VibhA. 11). The coarseness and subtlety are spoken of in terms of their respective cultivation, by taking up the internal distinctions such as those accompanied by aversion in unwholesome states, and not in terms of wholesome or unwholesome states, etc. Therefore, it says: “Even when spoken of in terms of their respective cultivation, there is no change.” By excess of aversion: due to an abundance of defilements. So too: due to an abundance of aversion. But how can there be an abundance of aversion in wholesome states? By way of supporting condition, wholesome states occurring in a mind-stream abundant in defilements do not yield abundant and excellent fruits, just as crops choked by weeds do not. So too: due to a scarcity of aversion. The scarcity of aversion in wholesome states should also be understood according to the method stated. Here, in “coarse and subtle craving,” the general characteristic of coarseness and subtlety is stated, with specific distinctions included within craving. Just as here, by the general characteristic of coarseness, the coarser, still coarser, and coarsest cravings are taken, so too, by the general characteristic of subtlety, the subtle, more subtle, and most subtle are taken. Here, by “the object of the most subtle craving,” insight knowledge up to the highest existence should be understood. 13. If it were: if it were dissociated and unmixed. Near to the unwholesome: near due to its unwholesome nature, from the feeling of unwholesome states accompanied by greed, etc. Unwholesome: feelings of unwholesome states accompanied by aversion, etc., are far: as it is extracted. Far from that, wholesome: far from that unwholesome state, from the feeling of wholesome states of the sense-sphere, etc., wholesome feelings of the sense-sphere, etc. “It is not possible” to extract, the impossibility is explained by “for if it were so,” etc. Therefore: because extracting from far away, according to the method stated, would only be extracting from near, in that case there would be no specific meaning, and the far and near are spoken of here by taking them up individually. Therefore, it is not possible to extract from near, due to the absence of specific meaning, and because it is not intended, is the meaning. No Lest there be a challenge, thinking that there is a special meaning due to the desire for excessive words, he says: “Because neither remoteness and greater remoteness nor nearness and greater nearness are intended.” “Yā” means unwholesome feeling. “Tato” means from that wholesome feeling. “Idha vuttassa dūrassā” means of the remoteness mentioned in this section on the analysis of the aggregate of feeling, as in: “Unwholesome feeling is remote from wholesome and indeterminate feelings,” and so on. “Dūrato accantavisabhāgattā” means because it is extremely dissimilar from that which is called “remote,” it is not possible to extract nearness from remoteness on the basis of that. The intention here is: the feeling below, which is said to be remote from another feeling, should not be extracted as being near to it in any way. He speaks referring to the feeling itself that is called “near.” “Bhinneti” means divided according to being accompanied by greed, and so on. “Tattheva” means in that very meaning of “near.” This is what is said: “Unwholesome feeling is near to unwholesome feeling.” Even in this unwholesome feeling, divided according to being accompanied by greed, and so on, remoteness is also found. “Evaṃ sesesupīti” means similarly in the others. If remoteness is found from nearness, and if remoteness is found by a certain extremity, then nearness should be extracted from remoteness by that same extremity. Considering this challenge, he says: “It is not possible to extract nearness from remoteness by taking each one individually,” and so on. Its meaning is: that which is found as remoteness from nearness, even if it is found in the sense of dissimilarity, still, that which is found as nearness therein, is found only in the sense of similarity. Thus, nearness would be extracted from nearness itself. “Tasmā” means: because remoteness is desired in the sense of dissimilarity, and nearness in the sense of similarity, therefore. The intention is: how can a feeling accompanied by hatred, being remote due to dissimilarity from a feeling accompanied by greed, be near? “Nanu tāsaṃ akusalasabhāgatā labbhatevāti” means: Surely, their unwholesome nature is indeed found. In response to that, he says: “Visabhāgatā” and so on. “Tattha bhedaṃ aggahetvā na pavattatīti” means: It does not occur without taking the distinction, meaning the specific difference. Taking the opposite, dissimilarity arises. By distance, the distance intended here, because the similar is not pervasive, it is not possible to bring near from afar. If there were pervasiveness of the similar, there would be nearness, thus it is possible to bring near from afar— this is the meaning. By "not indeed" and so on, he makes that very meaning clear. Similarity is commonality. Difference is distinction. Having included, having pervaded. Because of the pervasiveness of dissimilarity, by nearness, because the dissimilarity intended here pervades and proceeds, it is possible to remove far from near, from the nearness mentioned below. He makes that very meaning clear by "unwholesomeness indeed" and so on. The explanation of the section on the aggregate of feeling is finished. 3. Explanation of the section on the aggregate of perception 17. "Of that also" means of perception also. "Having that as its basis" means having the eye as its basis. "Knowable by impingement" means to be known from the aforementioned impingement, to be grasped by way of impingement. "Having made elision of the latter word" means having made elision of the latter word in the former word. In the state of being knowable, not in arising—this is the meaning. "Word" is sound, "name" is meaning. "Dependent on words" means dependent on sounds for being grasped, grasping dependent on names—this is the meaning. What is to be said here, that is already said in the pair of name-and-form (Dhammasaṅgaṇī Mūlaṭīkā 101-108). "Designations" means that which makes known, that which reveals concepts, exists for these, like "mirror" and so on. "Born from that" means born from the immaterial aggregate, which is called designation. To show that the aforementioned meaning is possible even in contact,