English
There is also no difference in the questions and answers, so the combination was not made in that way. Only six time divisions are stated here. The past with the present, the future with the present, and the future with the past—these three, as shown, are mixed time divisions, not existing separately, so they are not included. In those places, the time divisions like the past with the present are shown by reverse questions, and in the same way, it is possible to combine “for whom the aggregate of form arose, for him the aggregate of feeling arises,” and so on. Therefore, in the mixed time divisions, the dyads are not stated by combining the lattermost aggregate with the formermost, but they are stated by combining with the lattermost only, for the sake of easy comprehension according to the rule adopted in the unmixed time divisions. By this very characteristic, etc., it shows the reason why the names “prior question” and “posterior question” are stated. That which is answered by showing its own nature is called a “complete question” because it encompasses the matter to be answered completely. The name “prior question” is given because its answer is similar to the prior part, and “posterior question” because it is similar to the posterior part. The similarity should be seen in the prior question by the generality of obtaining the arising and cessation of the aggregate, which is encompassed by one term, without considering the specific terms of affirmation and doubt. Or it is appropriate that the prior question is stated by way of permission for the aggregate encompassed by the term of affirmation. The rejection of the meaning of affirmation is a rejection. Here, the refutation of doubt-removal is the distinction between rejection and refutation. As for the Pāli word itself, the word "does not arise" in the question Pāli, means it is that very word without the negative particle. There, it should be understood that the answer in the Pāli manner to refute the refutation of the arising and ceasing is an answer by refutation for the very purpose of refuting arising and ceasing. The inclusion of the four questions and the five answers in twenty-seven places is to be understood as stated by way of including a part of them. For a complete question, by showing its nature, the answer should be included in twenty-seven places. "What more can be done beyond this?" shows the absence of anything else that can be done beyond this demonstration of Pāli arrangement. "For those Suddhāvāsa devas, the material aggregate did not arise there, and the feeling aggregate did not arise there." By this, it is made known that there is no second rebirth in any of the Suddhāvāsa realms. For, from the moment of rebirth up to death, this teaching proceeds by taking the continuous stream of kamma-born existence as one, in terms of its arising and ceasing. When it is unbroken, wholesome and other states arise; when it is broken, they do not arise. Therefore, arising and ceasing are shown. Thus, for that one being, from the arising of rebirth until the cessation of death, there is no past state. And before that, no kamma-born stream had arisen there by way of rebirth. Therefore, both aggregates are said to "not arise." Why is it not understood by this Pāli text that there is no second rebirth in all the Suddhāvāsa realms? Because of the existence of the "Upward-flowing" Pāli text. For both Pāli texts should be correlated. In "For those non-percipient beings, the material aggregate will arise there," it is to be understood that there are also non-percipient beings specified by the determination "for whom the material aggregate will arise there," and these are the ones to be taken. or it is said, "of the non-percipient beings." Therefore, those who are free from the determination, they will go from there to the five-constituent existence and attain final Nibbāna; there is no possibility of their reappearing in the non-percipient realm. Referring to them, it is said: "For those who are in their last existence, there the form aggregate will not arise, and the feeling aggregate will not arise" (Yamaka 1. Khandhayamaka.65). Here, is there some last existence, like the state of five-constituent existence, where their non-arising will occur? There is not. For those in their last existence, whether they are in the five-constituent existences or elsewhere, they are included by the determination: "for whom the form aggregate will not arise anywhere." And acknowledging their non-arising of the other aggregates there, it is said: "and the feeling aggregate will not arise." The statement "for those attaining final Nibbāna in the Pure Abodes" should be understood as referring to the final Nibbāna of aggregates in their respective realms, for both those in the Pure Abodes who have rebirth-linking consciousness and those who do not. For all of them, the feeling aggregate did not arise there. However, just as the word "will cease" applies to what is present, at the moment of arising, the word "did arise" does not apply to what is present, but rather to what has arisen and passed, in the past. Therefore, it is said "for those attaining final Nibbāna, it did not arise," because the arisen continuum has not ceased. "In infinite world-systems" means that because space is unlimited, when arising and ceasing are spoken of in terms of space, there is no limit to them, and thus there is a mingling. Therefore, it is said: "Where the feeling aggregate arises, there the perception aggregate ceases? Yes." The description of the Occurrence Section is finished. 3. Description of the Full Understanding Section 206-208. Why is it said, "even if the person-space section is not obtained"? Surely, if the space section is not obtained, that too should not be obtained? No, because there, only the full understanding of the person is spoken of. Even in the person-space section, the full understanding of the person is spoken of in terms of space, not of space. And if the 'space-division' were to be stated, it would be stated as "where one fully comprehends the form aggregate" in the sense of a person's comprehension in that space. Therefore, it is said that only the 'person-space-division' is obtained, not merely the 'space-division'. Thus it is said: "Yes... (and so on)... it may be." It is precisely because of this, due to the attainment of the three times in the active mind-moment. Otherwise, due to the absence of full comprehension of the form aggregate at the moment of death and rebirth, in the statement "whoever fully comprehends the form aggregate, that one fully comprehends the feeling aggregate," the answer "no" would have to be given, but "yes" is stated. Showing that the comprehensions included in the terms of certainty and doubt are obtained only in the active mind-moment, it states "indeed, at the moment of the supramundane path," and so on. In the question "does not fully comprehend," the answer "yes" is stated with reference to the ordinary person, and this is said because the ordinary person has no task of full comprehension whatsoever. But by the statement "An Arahant does not fully comprehend the form aggregate, nor did he fully comprehend the feeling aggregate; and apart from one endowed with the highest path and an Arahant, other individuals do not fully comprehend the form aggregate, nor did they fully comprehend the feeling aggregate," it is shown that there is no one else who fully comprehends apart from one endowed with the highest path. Therefore, it is understood that "yes" is stated with reference to those remaining individuals. The explanation of the Comprehension Division is concluded. The explanation of the Aggregate Dyad is concluded. 3. The Sense-Base Dyad 1. The Designation Division Explanation of the Summary Division 1-9. In the Designation Division of the Sense-Base Dyad and so forth, the reason for stating the word-purification division and so on should be understood in the same way as stated in the Aggregate Dyad. The calculation "making eleven, eleven, there are one hundred and thirty-three dyads" and so on, written in some books, is not so. It is written elsewhere as "one hundred and thirty-two" and so on. The explanation of the Summary Division is concluded. Explanation of the Detailed Exposition Division 10-17. By "in the sense of spreading" means in the sense of extending, or in the sense of becoming manifest. What What is called "Dhamma" all that has its own nature is an ayatana, thus "the body is an ayatana," and "Dhamma is an ayatana"— here it is said, "Yes." But that which is not called body, nor called Dhamma, has no nature of its own, thus "the body is not an ayatana, Dhamma is not an ayatana"— here it is said, "Yes." The description of the Niddesa section is finished. 2. The Section on Occurrence 1. The Description of the Arising Section 18-21. In the Section on Occurrence, the eleven rooted in the eye-ayatana are to be understood as referring to the arising and cessation of that which has come into being through rebirth and death, even if a solution is not found here, it is included by taking only the question of the yamaka with the sound-ayatana. It is to be understood that sixty-six yamakas are here, and that one each rooted in the eye, ear, nose, tongue, body, and form ayatanas, and five rooted in the sound-ayatana, making eleven yamakas, are to be omitted in terms of their solutions. For it will be said: "Since the sound-ayatana does not arise at the moment of rebirth, there is no solution for the yamaka with it." (Yamaka. Commentary. Ayatana Yamaka 18-21). The second, although it has a similar solution to the first, is to be understood as having been said only with reference to the Puggala section. In the Okasa section, however, it was said because of the dissimilar solution, to make it known that it is not a similar solution everywhere, it was also solved in the Puggala section.