English
Therein, "He comprehends the truth of suffering" is said by way of comprehension of knowing and investigating, "He abandons the truth of origin" is by way of comprehension of knowing and abandoning; thus the meaning should be understood everywhere in terms of these comprehensions. This is the method of explaining the matrix of the Truths section. Explanation of the Matrix of the Aggregates Section In the matrix of the Aggregates section, the distinctions such as the great interval should be understood in the same way as stated below. This is the difference here: in the matrix, as below, after designating the phenomena such as aggregates, the section of word purification was begun with "Form is the form aggregate," but without beginning that way, first all three aggregates are distinguished and shown with "In-breath and out-breath are the bodily aggregate." Therein, the aggregate of the body is the bodily aggregate, in-breath and out-breath. "These phenomena are bodily, pertaining to the body." Because of the statement, "Indeed," this formation is the result of the causal bodily formation, therefore, it is a bodily formation. Another way: It is formed, therefore it is a formation. By what is it formed? By the body. For it is formed by the bodily formation, like wind by bellows; thus, it is a formation of the body, meaning the in-breath and out-breath wind made by the body. Having thought and considered, one then utters speech; therefore, because of the statement, "Thought and consideration are verbal formation," it forms, therefore it is a formation. What does it form? Speech. It is a formation of speech, this is a name for the pair of thought and consideration that give rise to the utterance of speech. But because of the statement, "Perception and feeling, these mental phenomena are bound to the mind," in the third instance, it is formed, therefore it is a formation. By what is it formed? By the mind, thus, it is a formation of the mind, this is a designation for all mental phenomena arising from the mind. But because thought and consideration are taken separately as verbal formation, it is said, "excluding thought and consideration." Now, the section on clarifying the terms "body, bodily formation" is begun, with three pairs in the forward order, and three pairs in the reverse order, making six pairs. In the root cycle of term clarification, making two pairs based on each formation root, there are six pairs in the forward order, and six in the reverse order, making twelve pairs. But in the pure formation section, as in the pure aggregate sections and others, pairs are stated in the manner of "form is an aggregate, aggregates are form," but here, instead of saying "body is a formation, formations are body," pairs based on bodily formation are stated, such as "bodily formation, verbal formation," with two based on bodily formation, and one based on verbal formation, making three in the forward order, and three in the reverse order, for a total of six pairs. Why? Because there is no difference in meaning based on single pure terms; but with "bodily formation," only one meaning is obtained from both terms. This is a distinction, therefore it was not stated in terms of individual words. But it should be stated, "body is a bodily fabrication," etc. That method, too, was mentioned there, that even without word analysis, the statement is fitting in meaning. Here, however, due to the difference between bodily fabrications, etc., and verbal fabrications, etc., pairs were also stated with "bodily fabrication is a verbal fabrication," etc. The cycle rooted in pure fabrication is not included here, so this is the distinction in the arrangement of the text here. In the question-and-answer section, however, "Is the body a bodily fabrication? No. Is the bodily fabrication a body? No," or a negation like this is everywhere. The answers are because the body, etc., are merely names for bodily fabrications, etc. For bodily fabrications, etc., do not have a name like the body, etc. In the reverse, however, "Neither is the body nor is it a bodily fabrication," the meaning of the question is: that which is not the body, that is not a bodily fabrication either. To that, the answer is: "The bodily fabrication is not the body, the bodily fabrication is a bodily fabrication," the bodily fabrication is not the body, but it is only a bodily fabrication. And excluding the body and the bodily fabrication, everything else, with its distinctions of conditioned and unconditioned, etc., is "neither the body nor the bodily fabrication." The same method applies to the rest. And in the other forward and reverse questions, "Is the body a bodily fabrication? No. Are the fabrications a verbal fabrication? The verbal fabrication is both a fabrication and a verbal fabrication, the remaining fabrications are not a verbal fabrication, neither are the fabrications nor the verbal fabrication? Yes," etc., the method of questioning and answering should be understood everywhere. In the occurrence section, however, "To whom does bodily fabrication arise, to them does verbal fabrication arise? At the moment of the arising of inhalation and exhalation, without thought and examination, bodily fabrication arises for them, but not the other. But for beings in the desire realm endowed with mind accompanied by thought and examination, both of those arise. Or to whom does it arise?... For beings destined for the form and formless realms, at the moment of the arising of thought and examination, only verbal fabrication arises, but not the other... But for the desire realm beings mentioned as before, both of those arise. To whom does bodily fabrication arise..." When bodily formation arises, does mental formation arise for that being? Yes. ...pe... Or rather, for whom ...pe... does it arise? ...pe... At the moment of the arising of inhalation and exhalation, both arise. When verbal formation arises, does mental formation arise for that being? Yes. ...pe... Where bodily formation arises, does verbal formation arise there? For beings in the realm of desire, in the second jhāna, in the third jhāna, only bodily formation arises there, not the other; but in the first jhāna and so on, both arise. Or rather, where ...pe... does it arise? It arises in the realm of desire, not in the realms of form and formlessness. Where bodily formation arises, does mental formation arise there? Yes. Or rather, where ...pe... does it arise? For beings in the realm of desire, in the fourth jhāna, and in the realms of form and formlessness, only mental formation arises there, not the other; but in the other jhānas and so on, both arise," and so on. "When bodily formation does not arise, does verbal formation not arise for that being? Except for inhalation and exhalation, at the moment of the arising of thought and examination, only bodily formation does not arise for them, not the other; at the moment of the cessation of all consciousness, except for inhalation and exhalation, at the moment of the arising of consciousness without thought and examination, and for those who have attained cessation and for senseless beings, both do not arise...pe... When bodily formation does not arise, does mental formation not arise for that being?...pe... At the moment of the cessation of all consciousness, and for those who have attained cessation and for senseless beings, it does not arise," and so on. "Where bodily formation does not arise, does verbal formation not arise there?...pe... In the fourth jhāna and in the realms of form and so on, it does not arise," and so on. "When bodily formation arose, did verbal formation arise for that being? Yes," and so on. "When bodily formation did not arise, did mental formation not arise for that being? No," and so on. "Where bodily formation did not arise for someone, did verbal formation not arise there for that person?...pe..." For those attaining the fourth jhāna, in the pure abodes, when the second thought arises, and for the mindless beings, for them, bodily formation did not arise, nor did verbal formation, and so on. "For whom bodily formation will arise, for them will verbal formation arise?" "Yes." "Or rather, for whom...pe...will arise?" "For whom, immediately after that thought, the last thought of the sense-sphere arises, for those in the form and formless realms, who are in their last existence, verbal formation alone will arise, but not bodily formation, but for others, both will arise," and so on. "For whom bodily formation will not arise, for them will verbal formation not arise?...pe... for those endowed with the last thought, immediately after whose thought, the last thought without initial and sustained application arises, for them, both will not arise," and so on. In all divisions of time, the method of application should be understood, according to suitability in the arising section. "For whom bodily formation ceases, for them does verbal formation cease?...pe... for those attaining the first jhāna, in the sense-sphere, at the moment of dissolution of inhalation and exhalation, both cease. For whom bodily formation ceases, for them does mental formation cease?" "Yes," and so on, in the cessation section. "For whom bodily formation arises, for them does verbal formation cease?" "No," and so on, in the arising and cessation section. "Who understands bodily formation, do they understand verbal formation?" "Yes," and so on, in the understanding section, the method of the Pāli should be understood everywhere, according to what was said below. In the occurrence section here, in the present time, in the direct method of the personal chapter, there are only three pairs of yamaka, two based on bodily formation, and one based on verbal formation. The same method applies in the reverse method and in the space chapter, and so on. Thus here, in all sections, the calculation of the yamaka should be understood,