English
" Assuming that this personalist is a follower of the teaching, it is said, "for he does not desire the view of a self-body." By "having form," only the possession of something is known, not dependence on form for existence, so it is said, "other." where there is form, and here, a person with form, this meaning is included." The explanation of the four-fold method of comparison is concluded. And the explanation of the comparative discourse is concluded. 8. Explanation of Characteristics and Reasoning 54. In the discourse on characteristics and reasoning, the reading "understand the refutation, for it must be spoken in six ways" should be adopted. The explanation of characteristics and reasoning is concluded. 9. Explanation of Verbal Purification 55-59. "The meaning of the two words is one" means that when the meaning of the two words is one. This is a hypothetical statement to show a fault, "if it were so, this would be the fault." And this oneness is indeed found, so the emphasis on the latter word should be understood. "By some, a person; by some, not a person" - seeing the inconsistency, it is not accepted by the opponent, and explaining that very non-acceptance, he says "for a person..." Therein, "not to be divided" means "and it is found," thus not to be divided. "To be divided" means "a person and something else are found," thus to be divided. By this, "a person is indeed found" - the emphasis on the latter word should be understood, it does not show the meaning "only a person is found." That division - to the proponent of one's own doctrine, or to anyone else, who speaks of the division as stated, i.e., to be divided and not to be divided. Of this one - of the opponent. The division as stated - the kind of division mentioned in the Pāli, "a person is found... and by some, not a person." As brought forth - by the manner brought forth, "when the meaning of the two words 'a person is found' is one." It should not be - although he says "a person is indeed found," yet "is found" does not mean only a person, but also something else; therefore, it should not be by the aforementioned implication. Therefore, he says, "the intention here must be sought." 60. It is said that in reality there is no person, by showing the emptiness of self, the characteristic of not-self being established. Explanation of Verbal Purification Finished. 10. Explanation of the Inquiry into Concepts 61-66. He speaks with reference to the non-separation from the physical body, not to the existence of craving for form. If that were the case, due to its non-exclusivity, it would have to be rejected, not allowed. The connection is that he says "for existence." The interpretation is that due to the non-exclusivity of being a sensual being, and the non-dependence of some born in the sensual realm on the sensual realm, it refers to existence at times. 67. "By body contemplation" means by the teaching of body contemplation. For it is the cause for those who contemplate the body in the body to grasp the distinction, or it is body contemplation itself. "Because of such a view" means because of holding the view that "the body is one thing, the person is another." "Spoken directly" means spoken by striking the places and actions; the meaning is that it was taught by the Blessed One himself. The Explanation of the Inquiry into Concepts is finished. 11. Explanation of the Investigation of Destinies 69-72. The suttas on which this view arose, their display is given later with the Pāli passage beginning "Therefore, the person transmigrates," but earlier with "It should not be said that the person transmigrates." Therefore, it is said, "showing... etc. ...should be." Or it should be said "having shown," meaning "having shown those [suttas] on which... etc. ...he said 'Therefore, the person transmigrates' and so on." Or "showing" is not merely a statement of present tense for the act of showing, but rather a statement of its characteristic meaning, or a statement of its causal nature, so there is no fault. 91. "That should be said" means that mode of non-difference between life and body should be said; the meaning is that it does not exist. However, if the meaning is "the self is material" according to this view, "by which, with the body, which is its own nature, called form, it goes," then that mode is indeed stated. And if that is the case, it cannot be said "form is a person" because it is not allowed. But since he will say immediately after "here, the laying down of the body," therefore it is said "that should be said." "He does not desire an intermediate existence for a person going to hell" - this is the intermediate existence of the ancients. This was said regarding those without speech. But modern people, saying, "A nāraka has feet upwards," desire an intermediate existence even for them, and some for the non-percipient beings. But for those in the formless realms, everyone does not desire it. There, those who, misunderstanding the meaning of the Sutta, "And those deities, when perception arises, pass away from that body," believe that non-percipient beings have perception at the time of death and rebirth, and thus desire the attainment of non-perception from an intermediate existence, for the sake of others, showing "with feeling...etc...rejects," he says, "But those who..." Who then desire this? Some among the Sarvāstivādins. 92. In the sphere of neither-perception-nor-non-perception, it should not be said that there is perception in the sphere of neither-perception-nor-non-perception or in the absence of mind-arising. This is the connection. Because it is not included by the state of perception, and it is included by the state of another existence. 93. Just as fire depends on fuel, the individual, who depends on form and so on as fuel, does not exist without form and so on. Here is the elucidation of this meaning: Just as fire cannot be designated without fuel, and it cannot be recognized as different from fuel, nor as not different. For if it were different, the fuel would not be hot; and if it were not different, that which is to be stored would itself be the burning agent. Similarly, the individual cannot be designated without form and so on, nor is he different from them, nor not different, due to the implication of eternalism and annihilationism. This is the intention of the opponents. There, if the simile of fire and fuel is spoken in common usage, unburnt fuel like wood is to be stored, and burnt, bright, hot fire is the burning agent, and that, being the eight-fold form of energy, proceeding in a continuous stream, is impermanent, conditioned, and dependently arisen. If so, the individual, being different from form and so on, also becomes impermanent. But from the ultimate perspective, in that burnt form, called wood and so on, the heat which is fire, and the three elements co-arisen with it, are the fuel. Even so, it is proven that fire and fuel are different due to the distinction of characteristics. Thus, the individual, being different from form and so on, like fire from fuel, also becomes impermanent. Ga The description of the application of the teaching is finished. 12. The Description of the Application of the Teaching on Conventional Designations Based on Clinging 97. Blue by virtue of its blue quality, blue is indeed blue. Of that, this blue designation of it is based on blue form, thus it says "blue...pe...designation." When the reading is thus established, how is this phrase to be extracted: "blue, based on blue"? Thus it says, "blue form...pe... here, the one who is asked, 'blue, based on blue'." "Here" means in this statement. "And so on" refers to "yellow form, based on," and so on, which is taken by the word "and so on" in the commentary, in order to show its meaning. 98. It is said, "skilled in the path," and so on, referring to what is said concerning the expert. "Designation of skill" means the conventional expression of skill. 112. Having shown the opponent's side, he states the rejoinder. The opponent, having shown his side, states the rejoinder to the proponent. 115. To refute the opponent's view, which proceeds in the manner of "form is possessed of form," and so on, the proponent's view is begun with "just as a fetter is not one who is fettered," and so on. Thus it says, "having extracted the statement made in the rejoinder, 'he who has form is possessed of form'." 118. "Attaining the state of support for consciousness" means the attaining of the state of support for eye-consciousness. This qualification is not made because it is already established by "of the eye." The description of the application of the teaching on conventional designations based on clinging is finished. 13. The Description of the Application of the Teaching on Human Effort 123. "Of actions" means of wholesome and unwholesome actions. Indeed, by taking these, the inclusion of actions that perform various functions should be understood. "By way of being a producer and an instigator" means by way of being a doer and a cause to do. 125. The other person who is the doer of the action-doing individual. "By that one too" means by the doer of the action. "Of that one" means of the doer of the action. "Another" means another action. "Thus" means in the manner stated here. It shows that other actions are done by those various doers, just like individuals. Therefore it says, "they speak of the non-interruption of the cycle of action." If this is the case, the distinction "doer of the individual" and "doer of the action" is not touched upon here. And if that is so, the statement about the succession of doers... should be in conflict, he said, “Of a person… …this should be investigated.” “Its agent” means the agent of the person. “And this” means not only is it a fault for the agent of a person to become an agent of an action, but also this, the succession of agents in the state of being an agent of an action,