English
it says, "having the state of being the agent, instrument, and object." "Thus and thus" means by that and that manner of the form aggregate and so on. "The presence or absence of that and that aggregate state is homogeneity and heterogeneity," meaning that the state of being a form phenomenon and so on, or a form aggregate and so on, is homogeneity, and the absence of the state of being a feeling aggregate and so on is heterogeneity. "In the showing of phenomena as determined" means in the description of phenomena in the manner determined by "which phenomena, those phenomena." "Of the gatherer and the gathered" means of the gatherer, such as the eye-base, and of the gathered, such as the ear-base. "The state of being in the same aggregate and so on" means the state of being in one aggregate and so on, meaning the state of being in the form aggregate and so on. "Its absence" means the absence of that state of being in the same aggregate and so on, meaning the state of being in another aggregate and so on. "This" refers to that which is called "countable and uncountable thus and thus" in the first method, and in the second and other methods, it is called "the presence or absence of that and that aggregate state," which is the presence or absence of the state of being in the same aggregate and so on as stated. This is the distinction between these two types of methods in terms of homogeneity and heterogeneity. "The truth of origination, the faculty of pleasure, and so on" means that by the word "and so on," the truth of the path, the faculty of suffering, and so on are included. "Due to the absence of the state of not gathering" means due to the absence of the state of not gathering, qualified by being gathered. For it is not possible to say, "those phenomena that are gathered by the aggregate collection through the truth of origination, are not gathered by the collection of bases and elements," and so on. Indeterminate phenomena similar to the truth of suffering. And so on. By others, meaning by the aggregates of sense-bases and elements, due to the absence of being a gatherer or not being a gatherer, they are not extracted – this is the connection. "Thus" and so on, it is said by way of concluding the meaning stated previously. "Not the form aggregate" means "not all phenomena of the form aggregate." "By the term khandha" – this is an instrumental word in the sense of an instrument, not in the sense of an agent, he says, meaning "by the gathering of the khandha-term." For that very reason, to refute its agent-sense, it is said, "not by the gatherer." But an instrument without an agent does not exist, he says, "this, however, should be brought in and said: 'by some gatherer'." It is not appropriate among gatherers, nor among those to be gathered – this is the intention. For the phenomena of the form aggregate are said to be "those phenomena gathered by the gathering of the khandhas." Raising the objection that the method stated for the whole also occurs in its parts, he says, "by this method" and so on. The exclusion of the counter-correlate is done by the word 'eva', he says, "for the meaning of the word 'eva' is not merely the exclusion of others." Therefore he says, "the meaning of the word 'eva' is the exclusion of others from the gatherer." "And that... etc. ...they see" – by this he makes that very meaning clearer. For in the case of expecting a gatherer, of the word "and that" and so on, in the statement: "by the eye-base, only the form aggregate is gathered," that the eye-base is the gatherer – there is indeed an impossibility of the intended meaning. Thus, now explaining that impossibility, he says "how" and so on. That is indeed very easy to understand. "Here" means in the phrase "by eleven and a half sense-bases and elements." "By the form aggregate" should be brought in and said for the purpose of qualifying the sense-bases and elements. Not that alone for that, or the whole for its parts, is a gatherer and not a gatherer – this meaning has been stated, he says, "the form aggregate... etc. ...is not." "By this method" means because there is no such gathering as stated, by this method: "that which is gathered by something, may be not gathered." The absence due to not being gathered is stated in the commentary (Dhatu. Attha. 171) as "and that... etc. ...does not exist." By 'being included' it means that the absence of being not included is stated by its direct inclusion, so it is not fitting – this is the connection. That 'being included' is its own inclusion of itself, or of its parts. By 'that' (tena) means by the form aggregate. By 'those' (tesaṃ) means of the form aggregate and its parts. And there is separation from the feeling aggregate and so on. 'As with the eye-base and so on' is an example of dissimilarity. By these form and feeling aggregates and so on, and by other such things. 'These and others' – here too, the same method applies. By that very showing of its non-inclusion, as shown previously. 'Here' (ettha) means in this turn. 'Non-grasping' (aggahaṇe) means non-statement, non-declaration. 'In the origin truth and so on' (samudayasaccādīsu) that reason would be fitting in the origin truth, the faculty of pleasure, and so on. Why? Because when there is a class of phenomena included by the inclusion of aggregates and so on by those origin truths and so on, there is an absence of its non-inclusion by the inclusion of bases and so on. 'By the form aggregate and so on' means by the form aggregate, the feeling aggregate, and so on. There is no mere inclusion. Why? This is the meaning stated: "That very thing is not its includer." Although there is no inclusion of the form aggregate and so on by the form aggregate and so on, of itself... and so on... this is the connection: there is none. But there is non-inclusion of another, such as the feeling aggregate and so on, by the form aggregate and so on, due to the absence of its inclusion – this is the connection. 'Absence of both' means the absence of both inclusion and non-inclusion. 'Here' (ettha) means in this turn. 'Of the mind-base, life-faculty, and so on' means the mind-base and so on being includers of the four aggregates, and the life-faculty and so on being includers of the two aggregates – this is the connection. Since it is not found in the Pāḷi, it says 'if there is' (satī) with reservation. By the first 'and so on' (ādi-saddena), the inclusion of the element of phenomena, the six bases, and so on, and of the faculty of pleasure and so on, should be understood. For the faculty of pleasure is an includer only of the feeling aggregate. 'Of those' (tesaṃ) means of the four aggregates, two aggregates, and so on – their non-inclusion is not absent, it is present. Thus, the absence of that is not absolute. 'By the method stated previously' means by the method stated beginning with "But by the form aggregate and so on." In that very place. in the previously mentioned terms of "with illustration" and "with resistance." "Having turned back and grasped" means having turned back and grasped, having touched, as previously stated. "That is unutterable" means the unutterability of their being included or not included, being included or not included. "Because of the absence of the quality of not including… …not because of the absence of the quality of including" thus it shows that just as there is no quality of not including for them, so too there is no quality of including, and therefore there is also no being included or not included. The explanation of the term "not included by the second method" is finished. 3. The third method: Explanation of the term "included by the not included" "In those not included by the aggregate of form, by the aggregate inclusion" is the locative of determination. "Therefore" means because the nature of a part is not the nature of the whole, therefore. "By that" means by the aggregate of form. "Those" means the three aggregates of feeling and so on, and Nibbāna. And just as there is no inclusion due to dissimilarity of a part, so too there is no non-inclusion due to similarity of a part. Thus, to show this, it says "not only" and so on. The construction is: "They are included, not not." "Those" means the three aggregates of feeling and so on, Nibbāna, and subtle material phenomena. "By those" means by the aggregate of consciousness, the eye-base, and so on. "Not mixed in any way" means not mixed in any way at all, thus it proves the absence of inclusion due to being unmixed. "Just as by the aggregate of form… …it is not" means just as Nibbāna is not included by any inclusion due to the absence of similarity with the aggregate of form, so too it is not included by the inclusions of bases and elements such as the aggregate of consciousness, the eye-base, and so on. Thus, the absence of aggregate inclusion is clearly stated. "Such as these" means the aggregate of form, the aggregate of consciousness, the eye-base, and so on. Indeed, it is not possible to say, referring to Nibbāna: "Those phenomena that are not included by the aggregate of form, by the aggregate of consciousness, by the eye-base, by aggregate inclusion, are included by base and element inclusion." Therefore it is said: "Because of the absence of the quality of including." Similarly: "Those phenomena that are not included by the aggregate inclusion by indeterminate phenomena…" Ah, it is not possible to say, "gathered by the gathering of sense bases and elements," and so on, because such a phenomenon does not exist. Therefore, it is said, "with Nibbāna... and so on... because it exists." "Not grasping" should be understood as the connection. Therefore, it is said, "for indeed," and so on. "Any" means any kind of phenomenon. "They" refers to the indeterminate phenomena and so on. "Of itself" refers to indeterminate phenomena and so on. "A part" refers to the form aggregate and so on. "Similar to a part of itself" is Nibbāna.