English
"to speak of the meaning of the word 'ayatana' in its conventional sense." 'Mano' means the mind as a door. Here, 'nissayabhāva' (state of support) means support similar to a support. This similarity should be seen in the fruit's dependent occurrence. The meaning to be spoken is the state of being. 'Tāvatvato' means 'from that much'. 'Ūnacodanā' (the objection of being less) is the objection: "Why are fewer than twelve not mentioned?" If the class of phenomena unique to eye-consciousness and so on is the 'dhammāyatana', then the eye and so on would also be 'dhammāyatana'. Referring to this objection, he says "even if there is..." and so on. "By way of being door and object" means it is not unique merely by being an object. Rather, it is unique by way of being both door and object. This is the remainder of the statement. "By way of mostly co-arising and so on" means that mostly, the eye-ayatana and so on arise together for someone at some time. For it is said: "At the moment of rebirth in the sense-sphere, eleven ayatanas arise for someone." Therefore, the order of arising of the ayatanas is not appropriate. Nor is the order of abandoning appropriate, because wholesome and indeterminate ones are not to be abandoned. Nor is the order of practice appropriate, because unwholesome ones and some indeterminate ones are not to be practiced. Nor is the order of planes appropriate, because eleven and a half ayatanas belong exclusively to the sense-sphere, while others are included in four planes, and some are supramundane. Thus, the explanation of the inappropriateness of the order of arising and so on should be understood. Those in whose presence the self is designated, those eyes and so on, which are objects of great affection, saying "my eye" and so on, are primary by being internal. And by being faculties that perform functions like seeing. Thus he says "by being internal, and by being subjective." "By the order of nose and so on" means in this order: nose, tongue, body. Or, because they have present objects, the eye and so on were mentioned first. But the mind, having some present objects and some objects that are to be spoken of as long as they exist, was mentioned later. Even among present objects, the four objects of derived matter were mentioned first. Then the object of fundamental matter. Even among objects of derived matter, the very distant, the distant, s The order of teaching the eye and so on is for showing the swiftness and quickness of receiving objects. For the eye and ear pair are said to have a distant range first. And among them, the eye is said to have a more distant range first. For even when seeing a distant river current, one does not hear its sound. Among the nose and tongue, the nose is said to be swifter in action first. For the scent of food placed in front is perceived. Or their order of teaching is according to their location. For in this body, the eye is located highest, below it the ear, below it the nose, below it the tongue, and mostly the body; but mind, being formless, is mentioned last of all. And because they have their respective ranges, the external sense bases are mentioned immediately after each of them, so this meaning is stated; thus, their order should be understood. "From that" means from the distinction of the heart-base. For one mind-consciousness arises dependent on a certain heart-base, and another does not arise dependent on that same one. "By way of designation" means by way of brief and detailed designation. It should be connected, "wholesome arising is similar to wholesome arising," and so on. "Nature" means the state of being the object and the subject, and the suitability for its manifestation. "Causal capability" means the capability that is a cause, the state of being a condition. "State of being a door and so on" means the state of acting as a door for the door-object. "In this meaning" refers to the meaning stated immediately before. "Because" means by which nature, by which causal state of being a door and so on. "Specific possibility" refers to the action of grasping. That which is a possibility, means the nature. "Empty only" means empty only of permanence and so on. "Having intentions for uneven things and so on" means those with intentions for uneven things and so on, or those that are like intentions for uneven things and so on, namely the eye and so on. "By the state of unevenness... and so on... by the state of a forest" means by the appropriated phenomena like the eye and so on, which are dependent on the state of unevenness and so on, and which are like snakes dependent on unevenness and so on, and by the mind, which is like a monkey dependent on a forest, because of delighting in them. For "state of a forest" means the intention for a forest. Pur The absence of the first part is "imantavivittatā." For here, the first part is the portion before arising. "Aparanta" means the latter part, after dissolution. For a conditioned phenomenon is delimited by arising and passing away. As it is said, "Broken, not stored, there is no heap in the future." "Sadā abhāvo" does not mean the establishment of non-existence always, that it is never there at all times, but rather, because it is delimited by arising and passing away, it is a refutation of constant existence, so it says "aniccalakkhaṇa" (the characteristic of impermanence). "Sabhāvavijahanaṃ" refers to reaching dissolution. "Viparivattanaṃ" means that without a continuum of states of arising and aging, there is no change, so it says "or the change of the continuum." "Jātidhammatādīhi" means by the nature of birth, aging, sickness, death, and so on. "Aniṭṭhatā" means not desirable, that is, suffering. "Purimaṃ sāmaññalakkhaṇaṃ" refers to the characteristic of suffering previously stated in general as "in the sense of oppressing." The suffering of conditioned phenomena, which occur in the form of suffering due to conditions, is suffering only in the sense of the individual's oppression, so it says "suffering due to the oppression of the individual." "Dukkhavacanaṃ" is the Buddha's word "dukkha" (suffering). "Natthi etassa vasavattako" (there is no controller of this) shows the meaning that there is no self for this, thus "anattā" (not-self). "Nāpi idaṃ vasavattakaṃ" (nor is this a controller) shows "anattā" (not-self) in the sense of not being a self. "Attano" refers to one's own inner self. "Parasmiṃ" means in something else. The same applies to "parassa ca attanī" (and in the self of another). "Taṃ etassa natthi" (that is not for this) means that the aforementioned controller, conceived by others, is not for this eye, etc. Here, the inclusion of the fourfold emptiness should be understood. "Suññaṃ taṃ tena vasavattanākārena" (it is empty in that aspect of being controlled) is said to show both ways of not being controlled. First, to show one, it says "parassā" and so on, and then, with "atha vā" and so on, it shows the other. If "sāmiko" (owner) is understood as "the owner himself," and "assāmiko" (ownerless) as "not an owner," then there is no purpose for "assāmikato" (from being ownerless) as a qualifier for emptiness. Kā "They do as they please." This is shown by distinguishing the meaning of the two compounds as not being under control. The dissimilar arising of states in one's own continuum is here called the passing over to another state, thus it is said: "the arising of another state in the continuum." Similarly, in dissimilar arising, the cessation of the former condition is the abandoning of the natural state, thus it is said: "the abandoning of the condition as it previously existed in the continuum." "It becomes" or "is," that is, a particular state, its passing over is the passing over of a state. A state of being, having reached the moment of arising and the moment of standing, breaks up, thus it is said to pass over from the state of arising to the state of decay, and from there to the state of dissolution. And thus, from the moment of gaining existence, through decay and death, the abandonment of that state of being is the abandoning of the natural state; this should be connected in terms of moments. "In terms of prior and subsequent" means in terms of the prior and subsequent of the moments. "Because of being one in meaning" means because of being co-referential, not because of the unity of the qualifier and the qualified. When it is said "the eye is impermanent," it is as if "impermanent is the eye" has also been said, and it implies "what is the eye, that is impermanent; what is impermanent, that is the eye," thus it is said: "the other impermanent states also become the eye." By these impermanent and suffering characteristics, the characteristic of non-self is especially shown, as in "what is impermanent, that is suffering; what is suffering, that is non-self" and so on. "For the purpose of showing the characteristic aspect of fault" means for the purpose of showing the aspect of fault to be characterized. "Thus by suffering" means thus by various kinds of suffering, such as eye diseases, by being afflicted. "Illuminating the characteristic of non-self" means being the means for illuminating the manifestation of non-self. For impermanence and suffering, obtained through the breaking of a pot, the piercing by a thorn, and so on, are not entirely causes for beings to attain non-self. But they are obtained through being conditioned by causes, being constantly oppressed, and so on. Thus, the eye and so on, being conditioned by kamma and the great elements, They are dependent on conditions for their existence, thus, having not been, they come to be, having been, they cease to be; thus they are impermanent. They are constantly oppressed; thus they are suffering. Being such, they are not subject to control; thus they are not self. This can be seen by those who have accumulated a store of knowledge, standing firm in this understanding.