English
For it is similar to a part of itself, being included in the sense base of phenomena and the element of phenomena. "Being a gatherer of the ungathered" means being a gatherer of the perception aggregate and so on, which are not gathered by the gathering of aggregates, by means of the gathering of sense bases and elements. The connection is that no phenomenon is gathered by the sense base of phenomena through the gathering of aggregates, because it is a collection of dissimilar aggregates and Nibbāna. "Of this" means "gathered by the sense base of phenomena," and of this phrase, it means gathered by the enumeration of the sense base of phenomena. A part of the sense base of phenomena mixed with gross form. The explanation of the term "gathered by the ungathered of the third method" is finished. 4. The fourth method: Explanation of the term "gathered by the gathered" 191. "Of the three gatherings" refers to the gatherings of aggregates, sense bases, and elements. "Ungathering before gathering" and "gathering before ungathering," when spoken, are said to be due to a specific mode of occurrence of gathering and ungathering. Therefore, it is said, "gathering... and so on... are designated." "Ungathering due to the absence of gathering" is indeed a specific mode of occurrence of gathering, which is caused by gathering. Therefore, it is said, "in the absence of a specific mode of occurrence of gathering." A specific phenomenon, such as the truth of origination, gathered by any of the three gatherings, and included in the aggregate of formations, is again gathered in the same way; that same specific phenomenon, such as the truth of origination, is "gathered by the gathered." Because there is an absence of the state of being a gatherer, they are not designated as being in the state of a gatherer, not merely because they are not gatherers. Just as they are not gatherers by the three gatherings, so too, those that are not gatherers by two, or even by one gathering, are not designated here. "Gathered by them" means phenomena gathered by those three gatherings. A. By "of which" means of which, of one's own collector. By "speaking of all" means speaking of the meaning of aggregates and so on, without remainder. By "that word aggregate and so on" means "by that same it would go into inclusion," here by "that word aggregate and so on" should be construed thus. For without construing it thus, it is not possible to say "that which, having collected its own collector, would again go into inclusion by that same, there is no other such collected thing." If you ask "why?" it is not by that (such as the truth of origination) by which a class of phenomena included in the aggregate of formations, collected by the inclusions of aggregates and so on, that the inclusion of that remaining phenomenon of the aggregate of formations, nor of that same mere truth of origination and so on, is asked and answered. This is the construction. Rather, it is by that phenomenon of the aggregate of formations, such as contact. By "collected" means distinguished by being collected. Therefore, it should be understood that the meaning is: there is no such thing that, having collected its own collector, such as all characteristics, would again go into inclusion by that word aggregate and so on. The word "feeling" and "sound" are "aggregate" and "sense-base" means feeling is a distinct aggregate, and sound is a distinct sense-base. By "another" means by another aggregate and so on. "Unmixed" means unmixed, like the undeclared truth of suffering and so on. "For not... and so on... here" means the inclusion of a phenomenon that is collected by a phenomenon distinguished by being collected, which is itself distinguished by being collected, is not asked and answered in this section. "Inclusion" means mere inclusion, not dependent on an agent. "Not by the collector" is a demonstration of what is excluded by the meaning stated. "For not..." and so on, is its support. The explanation of the term "collected by the fourth method of inclusion" is finished. 5. The fifth method: explanation of the term "uncollected by the uncollected" By "the method stated" means because the fifth method is devoid of the specific activity of inclusion and is based on a specific uncollected phenomenon, therefore, a specific phenomenon which is again uncollected by some specific uncollected phenomenon here By the unincluded, unincluded, On account of being unincluded, It should be asked and answered. Showing that very thing as defined, "By the form aggregate, those phenomena Unincluded in aggregates... By those phenomena, those phenomena Unincluded in aggregates," he said, According to the method stated in the fourth way. Showing phenomena as defined Is showing phenomena of the defined kind In the Pāli text. With subtle form, That is, having subtle form. Consciousness taken with that subtle form, The collection of phenomena associated with that, The collection of phenomena associated with subtle form. Who then are they? He said, "The truth of suffering," etc. For some, This means Nibbāna, the eye-base, etc. Include by all three. By complete inclusion, By all three inclusions, Non-includers are Non-includers of complete inclusion. Similar to indeterminate phenomena, Not to be abandoned by seeing nor by development, Neither trainees nor perfected ones, etc. The others Are the form aggregate, etc. By its opposite, That is, by the opposite of what was said. Due to the existence of what is not to be included By all three inclusions, The meaning is being a non-includer of complete inclusion. Among the non-includers, Nibbāna is included. Therefore, the meaning is that It is not to be unincluded By the unexhibited and unresisting. Therefore he said, "And that very thing Is not its non-includer." "By the feeling aggregate, those phenomena," etc., Are nine questions, The second question, etc. Those, with the first question, are ten. And the name-and-form questions, etc., are twenty-four. He said, "All together they are thirty-four." The distinguishing word "form aggregate," etc., Is the word "form aggregate," etc., Distinguishing by being a non-includer, By "by the form aggregate," etc. And by "question," The meaning is "for asking." "By the form aggregate," etc., Or all of it, Is a question From being a question, A statement desired To make known. Therefore he said in the commentary, "Here the questions... Are thirty-four." For those are shown by their characteristics. Those defined phenomena Are shown by their characteristic, By the characteristic called definition, By being unincluded and uncomprehended, By that very reason. "That very thing" (Means) by the word "indeed," "That very..." by the word 'eva' here. "The term extracted by the question, is not included in aggregates, etc." Here, "in aggregates, etc. only" the restriction is useless as there is no other kind. For it is said, "not included in the three." Similarly, "not included only" as the non-return of inclusion is not intended. But "that only" is desired, as the non-inclusion of the extracted by the non-included must be ascertained, thus he says, "never," etc. Here, "of another" means of the non-extracted. "Shows its non-fixedness" this is showing the result of the restriction. "By fixedness" this is how the rest of the sentence can be joined, and this too is said to make clearer the meaning already established by the 'eva' particle. For where there is the 'eva' particle, there is fixedness elsewhere. "Of this very kind" means of the kind extracted by the question, the meaning is, "of that very kind which is extracted by the question." "Of that" means of the non-included. "Of another" means of the kind not extracted by the question. By this, it shows that what is extracted by the question, not included in any of the three inclusions, that alone is to be questioned and answered here, not another. Therefore, he says, "for what is extracted by the question," etc. Here, the inclusion of the rūpa-aggregate, etc., with others, and the non-inclusion of the viññāṇa-aggregate, etc., should be understood by way of inclusion in sense-bases and elements. The remaining three aggregates, feeling, etc., and Nibbāna, are not included in the entire rūpa-aggregate, so it cannot be said that they are "included." But there is inclusion in part, so he says, "they are not non-included, thus it should be understood." "Only rūpa-dhamma" this restriction is dependent on being extracted by the question, thus he says, "by the question...pe...the intention." Therefore, it is said, "even feelings, etc., which are not extracted, are indeed non-included." "Here" means in this fifth method of exposition. "In the first method" means in the first interpretation of meaning. "Similarly in the second" means here too. "By rūpa and viññāṇa" means by gross rūpa-dhamma and by viññāṇa, thus showing this is the intention here, he says, "gross...pe...the meaning." he said. But when it is said, “What are material phenomena?” why is only gross matter taken? He said, “For here, a part of matter is taken by the term ‘matter’.” 196. “Not included” means “not included by the eye-base,” and so on. Thus, it is said in terms of not being included. Even if it is said in terms of what is to be asked and answered, it is indeed not included by the four, such as feeling. But to show that it is not the eye-base itself, “but by the eye-base,” and so on, is said. “By which phenomena” means by which among the aggregates, and so on. The entire class of phenomena is declared in the Pāli as those material and other phenomena. Why is this declared? He said, “similar answering,” and so on. By the first declaration. “Two” refers to the word “two” mentioned in “the two external objects of clinging.” Of that which is not included. “As shown” means of the kind shown by “matter,” and so on. “Giving a method” is the production of knowledge