English
Without contradiction to what has been stated…etc… “existent designation, non-existent designation,” without opposition to this kind of statement. Here, “teacher's views” should be understood as one's own opinions, but elsewhere, it refers to the commentaries. To show how there is no contradiction, he said, “therefore,” etc. There, “designation” means that which is to be designated due to its non-existence. By this, the compound analysis of “non-existent designation” is understood. He speaks of a kalpa. Here, in "non-existent designation," there are two compounds: of the non-existent, or a non-existent designation. By the former, name-designation is stated; by the latter, the others, such as designation by appropriation. Feeling, etc., with their own nature. "Because it obtains a corresponding ultimate name" means because it obtains a corresponding, meaningful ultimate name, because it obtains the ultimate name of feeling, etc., for phenomena whose nature is experiencing, etc. By this, the word "only" indicates the meaning of excluding a specific quality, and by it, this specific quality is excluded. "To be obtained from another" means to be obtained by depending on another, just as "being" is obtained by depending on form, etc. Thus, a designation-object is a group, a continuum, etc., without inherent nature. "By oneness" means by non-otherness. "Unperceivable nature" means a nature that cannot be grasped by knowledge, which is why they are called "unutterable." A crest, a special head-dress, like those of Vāsava, Vāsudeva, etc., with a contracted top, in the manner of a heap of rice with awns. And that can also be a type of crown, so he says, "a crest is a crown." "Inclusion of all" means the inclusion of all six designations, such as existent designation. "Because of the predominance of what is to be counted" — this is a characteristic statement. For not all designations by comparison occur by way of counting, nor are all predominant in what is to be counted. But showing a part of designation by comparison by way of illustration, such as "second, third," etc., and a part of designation by placement by way of illustration, such as "two, three," etc., and its predominance of what is to be counted, he says, "because of the predominance of what is to be counted." For a word meaning "ordinal" illuminates the meaning to be completed by way of clarifying that meaning. And that counting domain is predominant, so the predominance of what is to be counted is stated for designations like "second," etc. For up to the number ten, the counted object is predominant. Similarly, for designations like "two, three," etc. But the meaning to be counted is sometimes existent, sometimes non-existent, sometimes both together and separately mixed, and thus it pertains to all six designations. The others i. The classifications of upādāsamodhāna, tajjā, and santati are those remaining, as are upanidhā and upanikkhitta. The upādā classification, such as the seven chariots, and the upanidhā classification, such as long and short, are non-existent classifications. The upanidhā classification, such as "in hand," and the samodhāna classification are non-existent by non-existent classification. Similarly, "golden-colored, with Brahma-voice," and so on, being classifications with an existent core, are said to partake of non-existent by non-existent classification, as it says, "that classification, as appropriate." Therefore it is said, "the second, the third... and so on... partake." "Indeed," and so on, is the affirmation of the non-existent by non-existent classification of the aforementioned upanidhā and upanikkhitta classifications. There, "that number" is the number "first, one," and so on, and that form to be understood through the number. The word "ca" (and) includes the numerable. For that too, being something to be classified, is a classification. But its ultimate non-existence has already been stated. "There is nothing" means ultimately there is nothing. "Thus" draws in "non-existent by non-existent." Therefore it says, "for not... and so on... existent." "In a space" means in a limited area of Avīci, Paranimmita, and Vasavattī. For that is called "kāma" from being the abode of desire. "In the aggregates produced by kamma" means that by the elision of the latter part of the compound, it refers to the kāma-bhava as "kāma." "Bhaṇana" is speech or volition; one who possesses it, a person distinguished by it, is classified as a "speaker." Therefore it says, "it partakes of the side of existent by non-existent classification." Mostly, through the understanding of the rūpāyatana, the form called rūpa is understood. By making an undifferentiated attribution to it, it is said, "by the form called rūpāyatana." Those of other sects, unable to break this undifferentiated attribution, assert that rūpāyatana is the nature of form. "A thin person, a stout person, a thin stick, a stout stick," and so on— the classification of persons and so forth is the thinness and so forth of the rūpa arranged in such and such a way. the designation of shape, not merely the sense-object of form. He said: "Shape, or when the sense-object of form is not grasped." By the names of individual phenomena, as in "earth, contact," by the respective names of phenomena. This teaching of the master, which proceeds by the division of designation of function and so on, as it is shown that "the designation of function, some designation of ground, the designation of individual, and the designation of the unconditioned are existent designations; the designation of characteristic and some designation of individual are non-existent designations; some designation of function is an existent-non-existent designation; some designation of ground-shape is an existent or non-existent non-existent designation," thus the state of being an existent-existent designation and the state of being a non-existent-non-existent designation of "discourse on phenomena, feminine gender," and so on, are shown in the manner indicated. Therefore, he said: "It should be understood as all-inclusive." Here, the state of being a designation of appropriation and so on for the designation of function and so on, and the state of being a designation of function and so on for those, should be explained appropriately. 2. By way of summary and detailed division, as in "as far as the five aggregates," by summarizing all aggregates by their common characteristic of being aggregates; and as in "as far as the aggregate of form," and so on, by dividing the aggregates into their specific kinds from that common characteristic. This meaning, this meaning called designation. For the designation of phenomena is either general or specific. Here, specificity should be understood in relation to its own generality, but in relation to specificity, even that becomes generality. Thus, in response to the question "how far is the aggregate-designation of the aggregates?", by answering concisely, it is said "as far as the five aggregates." Even there, it should be brought and connected as "the aggregate-designation of the aggregates." Therefore, he said: "as far as... and so on... designation." "As far as the five aggregates, so far is the aggregate-designation of the aggregates. As far as the aggregate of form... and so on... the aggregate of consciousness, so far is the aggregate-designation of the aggregates." Thus, the Pāli should be construed here. In this way, the aggregate-designation, by way of summary and detailed division. is explained. Indeed, showing that this very meaning is stated in the commentary, he says, "by whatever… and so on… etc." Therein, that is, in that explanation of the meaning of the exposition, or in that exposition passage and its meaning. Merely an example of classification is merely an example of a division. All divisions, even unstated ones, are based on elements, and on pleasure, etc. But to show this by way of the basis, it should be understood that "the rūpa-khandha is of the kāmāvacara realm," etc., is stated. Thus, having shown the meaning of the Pāli text according to the method found in the commentary, now, to show it in another way, "or this," etc., is stated. Therein, he refers to what is called "or this." Herein, in this explanation of the khandha-designation. This, this word. "Whatever… and so on… the classification of the khandha-designation" shows that by this, the division of designation with respect to the classification of the khandhas, both in brief and in detail, is indicated. Therefore, he says, "by way of the division of objects… and so on… it shows." In another section, in the Vibhaṅga treatise. For therein, the designation of the division of the khandhas is stated with emphasis. Therefore, the commentary says, "by the Perfectly Enlightened One… and so on… taught." And here, in the first method, the divisions of designation are shown by way of the face (direct), in the second, by way of the object (basis); this is the difference between them. This method, by this, the meaning stated in the khandha-designation is extended to the āyatana-designation, etc. Therein, "as far as the five khandhas," "the khandha-designation of the khandhas" is a showing by taking the beginning and end of the designation-instruction Pāli text. The meaning of "as far as the twelve āyatanas," "the āyatana-designation of the āyatanas" is shown by "by whatever designation, in brief, the twelve āyatanas," and that of "as far as the eye-ayatana," etc., by "by way of classification, the eye-ayatana," etc. Therein, "the eye-ayatana… and so on… the dhamma-ayatana" is merely an example of classification. By this, all, even unstated, are included, so "therein also the ten āyatana" "...not of the sense-sphere" and so on, was said.