English
By variously conceptualizing, by conceptualizing in various ways, in many ways, the meaning is by conceptualizing the state of being specified and specifying, separately and together, of inclusions and non-inclusions. And that conceptualization is a division in the stated manner, so it says, "the meaning is by dividing". The phenomena associated with determination, characterized by conviction, are phenomena stated in terms of determination, by their occurrence in the manner of certainty regarding the object. And including these, and the remaining two-five consciousnesses and phenomena accompanied by doubt, it says, "all mind-arisings stated in terms of determination are all mind-arisings stated in terms of determination." The others are contact and so on. Of all, of the eighty-nine mind-arisings. To be comprehended, to be comprehended by inclusion and so on. By vast conviction. Of others, of thought and so on. Referring to the statement, referring to the statement found in the explanation of the Dhammasaṅgaṇī ("Adhimokkha is determination, it is characterized by conviction") and in the Vibhaṅga of Dependent Origination ("Conviction conditioned by craving, existence conditioned by conviction"). When there is meaning, when the meaning is stated thus: "determination... and so on... due to commonality". Among those to be stated, among those to be stated for the purpose of inclusion and so on. The stated contact and so on, ending with attention. Of such a one, of one similar to contact and so on, common, similar to conviction, uncommon. due to the absence of any other phenomenon to be carried. Is it not common to the life faculty and the stability of consciousness? It is true that it is common, but there is a distinction, so he said, "the life faculty, however," and so on. The meaning is that it should be spoken of with the general term because it is of the nature of non-concentration, not having attained the state of power. And by general and specific terms, the one-pointedness of mind, which is of the nature of concentration, is to be spoken of by general and specific terms. There is nothing else to be encompassed by the general term and excluded by the specific term, which is to be spoken of by a specific term, other than concentration that has attained power, because the one-pointedness of mind, which is of the nature of concentration itself, is already taken. The general and specific are not what encompass and exclude another, not another... and so on... specific, because of its elucidation. Of that very phenomenon, of that very phenomenon of concentration that has attained power. By terms indicating distinction, it is to be spoken of by specific terms such as the power of concentration. The words described are those that elucidate the general and specific that do not encompass or exclude another. Unlike these, it should not be spoken of by general and specific terms that encompass and exclude another, taking them as different, like feelings such as pleasure. Therefore, because one-pointedness of mind is taken by dividing it into two: the nature of non-concentration and the nature of concentration, therefore. It would only reveal the nature of non-concentration, as it operates independently of specific terms. The other is the specific term such as the power of concentration. Here, in this internal matrix heading, when contact and so on, which are common, or determination, which is a broad subject, are being stated. He said, "even undivided," and so on, referring to the objection, "Is it not true that one-pointedness of mind, when taken undivided, is common like feeling?" From the saying, "The stability of consciousness is one-pointedness of mind, an undistracted mind (Dhs. 11, 15). The life, stability, of formless phenomena" (Dhs. 19), it should be understood that concentration and the life faculty are to be spoken of in dependence on other phenomena. It is not fitting, the meaning is that it is not fitting for the heading here when contact and so on, which are to be spoken of directly, are being stated. The commentary on the matrix is finished. 2. Ni Description of the Country 1. First Method: Description of the Terms "Inclusion" and "Non-Inclusion" 1. Description of the Term "Aggregate" 6. "The four aggregates are said to be in the nature of things to be fully understood," and so on, and "the aggregate of form is to be fully understood," and so on, refers to the domain of the characteristic of full understanding. Therefore, it says, "by their nature, they are fully understood." "To be fully comprehended," and so on: the word "and so on" includes "to be abandoned," "to be realized," and "to be cultivated." "Dominance," and so on: these are the states of being a dominant condition, presentation, and abandonment. "Like the distinction of truths," and so on: like the distinction of the suffering truth, and so on, which is the distinction of the aspect of oppression to be fully understood. "And having done so," means precisely because it is stated in the introductory matrix of the method with reference to what is to be fully understood. For these form-elements, the five aggregates, there is a commonality in the nature of the aggregate of form, just as there is in the nature of aggregates, but not in the nature of the aggregate of feeling, and so on. This states the characteristic of inclusion. "Thus," means "therefore," that is, "because the form-elements are common to each other in the nature of the aggregate of form." This is the meaning. When grasped through the meaning, it is in the nature of the aggregate of form, which is called the nature of the aggregate of form. When grasped through the word, it is in the nature of the word "aggregate of form," or in the nature of being designated by the word "aggregate of form." Now, to make that very meaning clearer, "for the aggregate of form," and so on, is stated. "By the former" means by the aggregate of form. In "rooted in the aggregate of perception," and so on, "when connected with the former," and so on, should be brought in and connected appropriately. The answer to the fivefold question regarding non-distinction is the very last in the explanation of the term "aggregate." Therefore, it says, "after the answer to the fivefold question regarding distinction." Description of the Term "Sense-Base," and so on 40. Even if the answer is similar in each case, the answer for the truths of origin and path is stated as: "The truth of origin is included in one aggregate... and so on... the truth of the path is included in one aggregate, one sense-base, one element, and is not included in four aggregates, eleven sense-bases, seventeen elements" (Dhātu. 41). "Here" means in this explanation of the term "faculty." The faculty of eye, ear, eye-happiness, and so on. of the eye-ear pair, of the eye-feeling-of-pleasure faculty pair. For these pairs. For the eye, ear, and feeling-of-pleasure faculties, the explanation is similar for each: “It is comprised of one aggregate, one sense-base, one element; it is not comprised of four aggregates, eleven sense-bases, seventeen elements.” But for the eye-ear faculty pair, the explanation is dissimilar: “The eye faculty and the ear faculty are comprised of one aggregate, two sense-bases, two elements; they are not comprised of four aggregates, ten sense-bases, sixteen elements.” And for the eye-feeling-of-pleasure faculty pair: “The eye faculty and the feeling-of-pleasure faculty are comprised of two aggregates, two sense-bases, two elements; they are not comprised of three aggregates, ten sense-bases, sixteen elements.” Nor is the explanation for the triad similar to that for the pairs, such as the eye-ear-eye-feeling-of-pleasure faculty pair, or the eye-ear-feeling-of-pleasure faculty triad. Here, in the exposition of the Noble Truths. And with the triad, such as the suffering-origin-path triad. The explanation is similar: “They are comprised of five aggregates, twelve sense-bases, eighteen elements; they are not comprised of any aggregates, any sense-bases, any elements.” 6. Description of Dependent Origination 61. By the word 'ignorance', in "conditioned by ignorance are formations," by the taking of ignorance. No specific qualification should be made; the intention is to say "all consciousness." The reason for this is given by "even of wholesome, etc." Because all consciousness, etc., are included by the dissimilar explanation. Of these, of the words like consciousness. Here, in this first method. The inclusion of even non-kammic results is understood, because even the sound sense-base is taken. 71. Being born... etc. ... states, of phenomena in the states of being born, etc. Merely being in the state of being born, etc., because of merely being in the state of arising, etc. Having separated, having made a distinction from the state of being. Not existing in the ultimate sense, being merely intrinsic nature, of ultimate phenomena. are just states of being. Even those without ultimate reality are grasped as states of being subject to change, due to their arising, etc., as material phenomena. Therefore, the connection is made by stating, "They are akin to the aggregate of form, but for the immaterial, they are birth, aging, and death." "Each individual state of being" means that just as in one material aggregate, birth, etc., are individual, so too in one immaterial aggregate. Thus it is said, "like the birth, etc., of a material aggregate." The birth, etc., which are the arising, etc., of the functions of experiencing, perceiving, and cognizing (i.e., feeling, etc.), are not grasped in the same way. Thus it is said, "feeling... not grasped." This indicates that birth, etc., are not included in the aggregates of feeling, etc. From the statement, "Birth, monks, is impermanent, conditioned," etc., it is clear that birth, etc., also fall under the category of conditioned things.