English
Ultimately wisdom-liberated, therefore one may be faith-dominant. 1038. Dhamma-follower at the beginning, vision-attained thereafter; Ultimately wisdom-liberated, he is also wisdom-dominant. 1039. Those who are tranquillity-vehicles, and those who are supreme in form; And those who are insight-vehicles, all are dry-insight practitioners. 1040. By the distinction of dominance and emergence, there are five and in every way; Also those based on formless attainments, are likewise twofold at the beginning. 1041. In the six intermediate stages, he is called a body-witness; Liberated in both ways, established in arahantship. 1042. Thus, from the division of those who have risen from the burden of the vehicle; There are the stages of path and fruit, and the seven noble persons. 1043. There, the unsurpassed knowledge, penetrating the truths; Purifying defilements and latent tendencies by cutting them off completely. 1044. By the division of the four paths, it is proclaimed as 'rising up'; And it is also called 'purification of knowledge and vision'. 1045. And the path fully comprehends suffering, the three-fold existence; And abandons the origin of craving, as is appropriate. 1046. It realizes cessation, the unsurpassed truth of the path; Having entered the path of development, it is said to 'develop'. 1047. Views, doubt, and adherence to rites and rituals, completely; And the three (roots) leading to lower realms, such as greed and hatred. 1048. And defilements of the same nature, by abandoning them simultaneously; The stream-entry path, the first stage, abandons them. 1049. It abandons those of the same nature, and also greed and hatred, etc.; But in their gross form, the once-returner path, the second stage. 1050. The non-returner path abandons completely; Sensual desire and ill-will, and those arising from them of the same nature. 1051. The five: desire for form, desire for formless, conceit, restlessness, and ignorance; The highest path abandons the remaining defilements completely. 1052. Thus, the penetration of truths, bringing the fruit of the destruction of defilements; The wise declare the knowledge of the path as the seventh purification. 1053. Thus, by means of the six purifications, by this purification in every way; The seventh, Nibbāna, is to be attained, so it is said. 1054. A refuge causing the destruction of defilements, transcending saṃsāra, supreme; The further shore, fearless, free from all formations. 1055. By it, the calming of intoxication, the subduing of thirst, etc.; Is shown as the opposite of defilements, saṃsāra, and formations. 1056. Ageless, deathless, utterly unarisen, unconditioned; Unsurpassed, unformed, endless, incomparable is that. 1057. The ultimate reality, incomparable. I have unequalled bliss. The cessation truth, Nibbāna, is the utterly deathless state. 1058. The element of Nibbāna with residue remaining, and the other, the element without residue remaining, thus it is twofold by way of division. 1059. It is also divided into three as emptiness, signless, and desireless, due to the absence of grasping at self and so on. 1060. By way of being opposed to defilements, the cycle of existence, and formations, and by divisions such as the destruction of existence, it is spoken of in many ways. 1061. That unchanging Dhamma, supramundane and timeless, is called "Nibbāna" because of the absence of craving, being beyond craving. Thus ends the discourse on the purification of emergence in the division of Nibbāna. The twenty-sixth chapter. And the division of Nibbāna is completely finished. The twenty-seventh chapter. 5. The Division of Concepts 27. The Discourse on Distinctions 1062. Consciousness, mental factors, matter, and Nibbāna are divided; therefore, now, as appropriate, concepts are also explained. 1063. And this concept, by the division of meaning-concept and name-concept, is twofold; and among these, meaning-concept. 1064. From the combination of constituents, arrangement, aggregation, and transformation; from the appearance of variations, modes of expression, and mental engagement. 1065. Thus, meanings established by conventional usage are conceived; they are made known by names, and thus called "concepts." 1066. Meanings are of two kinds: ultimate meanings and conceptual meanings; and among these, ultimate meanings are real, with their own characteristics. 1067. Conceptual meanings, from the nature of being real and having their own characteristics, are grasped differently, conceived by taking this or that as a basis. 1068. Therefore, dependent concepts, called meaning-concepts, are always names to be made known, conceptual meanings. 1069. The ultimate realities, as stated, are consciousness, mental factors, and so on; the concepts are man, woman, bed, chair, cloth, and so on. 1070. That by which it is called a name, is said to make known; and it is called a concept, and thus considered a name-concept. 1071. It is divided into designation, appellation, concept, and usage; it is indeed described as fourfold as the concept to be made known. Then name, naming, and another appellation; Expression, designation, and utterance are distinguished. Name-concept is name, concept is made twofold; All phenomena are paths of concept, it is distinguished. Ultimate-concept-meanings are twofold there; Paths of concept exist, ultimate realities with their own characteristics. Concept-meanings and concept, merely as what is to be conceptualized; And paths of concept, as being paths of name-concept. Even a name is to be conceptualized by someone; This very name there, is described as concept. And phenomena to be conceptualized, and their conceptualizers; Desired paths of concept are the diversity of concepts. Thus, according to what has been said, as stated in the commentaries; Taking this method here too, concept is made twofold. In that too, ultimate realities, with their true characteristics; And meanings that are merely concepts, called meaning-concepts. And their designators, called name-concepts; Thus, in the path of description, being knowable, they are made threefold. Ultimate truth is called ultimate reality there; Because of their truly existing nature, they are not deceptive. Conventional truth is the two concepts, by way of common usage; Because of their non-deceptive nature according to worldly convention and intention. Thus this twofold truth, the supreme man declared; Therefore, one who knows names, may use both. Thus, in the division of concepts, the discourse on distinctions is finished. The Twenty-seventh Chapter. The Twenty-eighth Chapter 28. Discourse on Meaning-Concepts And there, accepted as aggregates arisen in succession; Bound to specific manifestations of faculties of communication. Having various distinctions like gods, yakkhas, humans, and so on, with their own characteristics; This is called the concept of being, and this is accepted as a being. Taking hold of the triple round, By the functioning of aggregates and sense bases; This doer and experiencer, Wanders from existence to existence. Therefore, having fallen into transmigration, that being, that person, "I, self, another, woman, man" is thus conceived. 1088. This being, from aggregates, is not said to be other; for there is no being apart from the aggregates. 1089. This being is not said to be the aggregates of aggregates; for from the designation of aggregates, another designation is possible for it. 1090. Thus, though in reality there is no unity in the diversity of aggregates, yet a designation referring to its specific characteristics is seen. 1091. By this, this person, this being, is said to be born, to age, to die; and this is called its transmigration. 1092. Dead and born is not the same, due to the conventional breaking of aggregates; nor is it another, due to the conventional absence of a break in the continuum. 1093. Thus, due to the conventional designation of the person as diverse and unified, the person therefore does not fall into annihilation or eternalism. 1094. Thus, this person, this being, the doer of transmigration, is said to be designated by taking up the aggregates and so on. 1095. Therefore, the designation of being, called "person," which is the basis of transmigration, should be understood by the discerning. 1096. And the internal parts, such as hair, and the external ones, such as earth, mountains, rocks, grass, trees, and creepers. 1097. Conceived as divisions of the arising of elements, taking these up, it is called the designation of elements. 1098. Conceived as divisions of the form of elements, the designation of form, such as pillars and pots, is considered. 1099. Conceived as specific combinations of elements, the designation of combination, such as chariots and houses, is considered. 1100. Conceived as specific transformations of elements, the designation of transformation, such as curd and cooked rice, is considered. 1101. Thus, internal and external phenomena, arisen from elements, are five kinds of designations, established by convention, existing in a continuum. 1102. Conceived as specific thoughts arisen in various ways, the designation of thought, such as time, space, and direction. 1103. By taking up that and that sign, conceived as appearing from that, the designation of appearance, such as the counterpart. is considered the beginning. 1104. Even a mere special mode, conceived as another meaning; Is called a designation of mode, like lightness of communication and so on. 1105. Having resorted to this or that cause, thus conceived in usage; Is called a designation of usage, like the kathina ceremony and so on. 1106. The fool, that self of mine, I shall be that and you too; Eternal, permanent, everlasting – and so on, in every way. 1107. Even in the absence of its objects of usage, it proceeds;