English
Is called a designation of obsession, conceived by sectarians. 1108. Thus, conceived in the world, the Dispensation, and sectarian views; The meanings established by convention, free from continuity, are also fivefold. 1109. Due to the two kinds of divisions, of convention and freedom from continuity; This designation of meaning is explained as tenfold. 1110. Thus, in the explained kinds of designated meanings, the wise; Refer to mere designation, howsoever they speak. 1111. But others, the fools, and the ignorant sectarians; Overrun the designation, and grasp it as ultimate reality. 1112. Those people, thus grasping modes, grasped by ignorance; Are fixed in wrong views, and increase the bonds of existence. 1113. Therefore, in both kinds of meanings, the wise person; Should discern this distinction between ultimate reality and designation. Thus ends the discourse on the designation of meaning in the division of designations. The twenty-eighth chapter. The twenty-ninth chapter 29. Discourse on Name-Designation 1114. The connection of causes for name-usage and convention; The contemplation of the aforementioned words and meanings, has come to an end. 1115. This is called name-designation, distinct from words and meanings; Characterized by the knowable mode of convention bound to both. 1116. Which is grasped in the mind-door process that arises immediately after the sense-door process, arising in the sphere of names and sounds. 1117. Having heard a word like "couch" or "seat" in the ear-consciousness process; And having contemplated that very thing in the mind-door process. 1118. Then the name, produced by convention, is grasped by thought; The meanings of name-designation, then, are grasped as they arise. 1119. Of word, name, and meaning-designation, Indeed, by way of the meaning of 'ram'; Or fourfold, or threefold, the thought desired there. Thus, indeed, by one explaining the path of the commentary, shown; This method by the teacher, this division is made clear. There is no other designation, but with modification; Sound itself is a name-designation, thus described by some. And this, though one kind by way of being a name-designation; By way of etymological and arbitrary, a name becomes twofold. In concepts, root forms, and then suffixes; And making vowel changes etc., established by sound characteristics. They declare as etymological, a name as an arbitrary word; Made merely by arbitrary choice, devoid of a clear meaning. That also threefold: meaningful, primary, and figurative; Dependent on etymological meaning, there it is called meaningful. An arbitrarily made convention, primary and figurative; Is called the usage of a non-existent thing as if it were existent. Likewise, a common name, and a quality name, and an artificial name; And an emergent name, thus a name is fourfold. And accepted by the general public, and meaningful, and suchlike; Three names; the name 'moon' etc. there is emergent. Arbitrary, circumstantial, indicative, and then another; Characteristic, and conventional, thus a name is fivefold. Arbitrary, like 'old man', 'calf', 'tamed animal' etc.; Circumstantial, indicative, like 'virtuous', 'wise' etc. Characteristic is a seen characteristic, like 'staff-bearer', 'umbrella-bearer' etc.; Conventional is established by a mere trace, like 'cow', 'buffalo' etc. Existing, non-existing, and mixed of both designations; Divided, a name-designation is indeed sixfold there. An existing designation is that which points to an existing meaning; It is called aggregates, sense-bases, elements, five faculties, etc. A non-existing designation, nominally, in ultimate reality; Points to a non-existing meaning, like 'bed' etc. By an existing thing, a non-existing designation; Like 'possessor of three knowledges', 'possessor of six supernormal powers', 'virtuous'. even the wise. 1136. That which is designated by what does not exist, is called a designation of what exists; such as the form of a woman, the sound of a woman, the mind of a woman, and so on. 1137. But that which is designated by what exists, is called a designation of what exists; such as eye-consciousness, eye-contact, and so on. 1138. That which is designated by what does not exist, is called a designation of what does not exist; such as the son of a warrior, the son of a brahmin, and so on. 1139. Thus, according to what has been said, the wise one should discern the nature, the scope, and the divisions of name-designation. 1140. Thus, the ultimate realities, as stated, are fourfold; and designations are twofold, so the knowable things are sixfold. Here ends the discourse on name-designation in the section on designation. The twenty-ninth chapter. The section on designation is completely finished. Concluding Discourse 1141. In the excellent country of Kañcivara, in the excellent city of Kāveri; by one born in a noble family, learned and wise. 1142. By the Elder Anuruddha, whose fame is unhindered; residing in Tambaraṭṭha, in the city named Tañjanā. 1143. Requested there by the eminent Sangha, without confusion; for the residents of the Great Monastery, following the path of recitation. 1144. Expounding the ultimate truth, the Paramatthavinicchaya; this treatise was composed by him, who knows the meaning of ultimate truth. Here ends the Paramatthavinicchaya composed by Acariya Anuruddha. Homage to that Blessed One, the Arahant, the Perfectly Self-Enlightened One. Summary of Truths Discourse on the Commencement of the Work 1. Having paid homage to the foremost of the three worlds, who has crossed the ocean of knowledge; to the Dhamma, which causes existence and non-existence, and to the Sangha, the ocean of virtues. 2. Relying on the opinion of the former teachers, which is not contradictory to the meaning; I shall explain the Summary of Truths, beneficial to those who practice. 1. First Chapter Summary of Material Form 3. Truths are of two kinds: ultimate and conventional; that ultimate truth is to be known by its characteristic of hardness, and so on. 4. That conventional truth is to be known by its arrangement, distinctions, and so on; both are called truth because of the reality of their existence and designation. 5. The ultimate is with Nibbāna Not five aggregates here as a heap; And the meaning of aggregate, having been summarized, is said with distinctions like past, etc. 6. In one of feeling, etc., the word 'khandha' is by convention; And in a part of the ocean, like the sound 'ocean', etc. 7. There, arisen from cold, etc., matter is earth, water, fire, wind; The elements are hardness, fluidity, heat, motion. 8. Eye, ear, and nose, tongue, body, light, sound, smell, taste, nutriment, and female, male, basis, and life. 9. Space, birth, decay, dissolution, and lightness of matter, pliancy, adaptability, bodily and verbal intimation, are elemental. 10. Eye, etc., are elemental, born of kamma, caused by the desire to see, etc.; The sensitivities, and forms, sounds, etc., are objects of eye-consciousness, etc. 11. Nutriment is indeed sustenance. Caused by female and male characteristics, etc., the two bhavas are like the body, pervasive, not co-existent. 12. The basis is the support of the elements, the kamma-born protection of the two. Life is for lotuses, etc., like water at the moment of existence. 13. Space is the delimitation of matter. And the triad of birth, etc., is the production of matter, its maturation, and its dissolution, in order. 14. That triad of lightness, etc., indeed, is for matter, in order. And non-slowness, non-stiffness, suitability for bodily action. 15. Indeed, the wind born of mind that generates walking forward, etc., its modification is bodily intimation, the cause of stiffening of matter, etc. 16. By the mind that breaks speech, the modification of the elemental ground, is indeed the cause of the impact produced by verbal intimation. 17. All matter is indeterminate, disassociated, uncaused. Non-object, limited, etc., thus, in one way, it should be understood. 18. Internal are eye, etc., these five sensitivities. The basis by the basis, these very ones, are doors together with intimations. 19. The remaining twenty-two, twenty-one, twenty are external, non-sensitive, non-basis, and non-door, in order. 20. The five sensitivities, the two bhavas, life, are faculties, the others are not faculties. Except water, from the beginning up to taste, are gross, and not the others. 21. The inseparable octad, color, smell, taste, nutriment, that element is to be designated as separable, the other. 22. Eighteen, etc. O forms, produced, but not mental; Tangible, excluding water, is material, not mental in kāma. 23. Trainee with impact, non-trainee with impact, avoiding both; Color, and other, gross, and subtle, thus it is threefold. 24. Born of kamma, not born of kamma, neither kamma nor non-kamma, thus threefold; By mind, by heat, and so on, by their power, also threefold, thus. 25. Seen, heard, smelled/tasted/touched, and also, known indeed by mind; Each one, and five, and twenty, in order, they would be. 26. Heart-base, communication, door, eye and so on, the five; Base and door, and the rest, base and door, would not be. 27. Produced form, space, then delimitation, then characteristic; Birth and so on, the three forms, alteration, lightness and so on. 28. Just as conditioned phenomena, their characteristic is conditioned, thus; Delimitation and so on, form, not transgressing its own kind. 29. Here, by the power of kamma, mind, heat, food, and conditions; The occurrence of form should be known, and by the power of aggregates, how? 30. Born of kamma, with faculty, base, communication born of mind, sound; Born of mind-fire, lightness and so on, the three, born of mind, fire, food. 31. The octad, and birth, and space, four-born, aging, decay;