English
Or just as a lump of foam is composed of many joints, it is a dwelling place for many water creatures such as snakes, etc., and from the beginning it is the size of a jujube fruit, and it grows gradually, and even as soon as it arises, it breaks, even after going a little way, but after reaching the ocean, it inevitably breaks, so too form is full of holes and gaps, composed of many joints, crowded with eighty kinds of worms, and from the beginning it is the size of a drop of serum, and it grows gradually, and even in the state of serum it breaks, even in the state of an embryo, etc., after reaching the end of life, it inevitably breaks. Thus it is to be seen as similar to a lump of foam. Just as a bubble is delightful for a moment, easy to grasp, and does not last long, so too is feeling. And just as a bubble arises dependent on four causes: the surface of the water, a drop of water, a film of water, being drawn together to form a pocket, and the wind, so too feeling arises dependent on an object, Like foam, so to see is form, Like a bubble, so feeling is. Like a mirage, so perception is, Like a plantain trunk, so are volitions. Like an illusion, so consciousness is, Thus taught by the Kinsman of the Sun. This is the distinction to be seen here. And in the difference of similes, Like a sick ward, the form clinging-aggregate, Like sickness, the feeling clinging-aggregate, Like the arising of sickness, the perception clinging-aggregate, Like resorting to the unsuitable, the volition clinging-aggregate, Like the sick person, the consciousness clinging-aggregate. Moreover, like a messenger, a cause, a fault-finder, a doer, a wrong-doer, like a vessel, food, relish, server, and eater, this is the distinction of similes here. Thus, the method of deciding the meaning beyond the Pāli should be known. The Commentary on the Chapter on Analysis of Aggregates is finished. Commentary on the Chapter on Analysis of Sense-Bases Now, in the Chapter on Analysis of Sense-Bases, in terms of meaning, "the twelve sense-bases" - sense-bases because of extending, because of spreading, and because of leading what is extended. For in eye and forms, etc., through that particular door and object, mental states and mental factors extend, stand by, strive, or endeavor with their own experience and function. And these extend and spread the states that have become the income, and this is the extremely extended suffering of saṃsāra. They lead, they cause to flow, therefore they are called "āyatanas." Moreover, in the Teaching, and in the world, they are called "āyatana" in the sense of being a dwelling place, in the sense of being a source, in the sense of being a meeting place, in the sense of being a designation, and in the sense of being a cause. For in the eye and so on, those mental and mental factors dwell, existing in dependence on them, and in them, as a source, they gather, crowded together in terms of object and basis, the eye and so on are their designation, and their cause, therefore, the eye and so on should be understood as āyatanas in the sense of being a dwelling place and so on. In "eye-āyatana" and so on, "cakkhu" means "it sees," it savors the form, it makes it distinct, is the meaning. "Rūpa" means "it forms." It manifests a state pleasing to the heart, undergoing a transformation of color, is the meaning. "Sota" means "it hears." "Sadda" means "it sounds," it is uttered, is the meaning. "Ghāna" means "it smells." "Gandha" means "it scents," it indicates its object, is the meaning. "Jivhā" means "it savors life." "Rasa" means "that which beings taste," it savors, is the meaning. "Kāya" means "the source of bad, flavored things," the place of arising. "Phoṭṭhabba" means "that which is touched." "Mano" means "it thinks." "Dhammā" means "they bear their own characteristic." "Cakkhu ca taṃ yathāvuttenatthena āyatanañcāti cakkhāyatanaṃ…pe… dhammā ca te āyatanañcāti dhammāyatananti" This is the meaning of the words here. Here, in terms of the division of phenomena, all consciousness is called the mind-āyatana. Mental factors, subtle form, and Nibbāna are called the dhamma-āyatana. The rest are easily understood. And in these āyatanas, all phenomena of name and form, both mundane and supramundane, divided by distinctions of past and so on, and liberated from time, and concepts are included, it should be understood. For from statements such as "Birth is included by two aggregates, by one āyatana, by one element" (Dhātu. 71), because the characteristics of form and formlessness, birth, aging, and dissolution, are included in the aggregate of formations, the dhamma-āyatana, and the dhamma-dhātu, the inclusion of other concepts as appropriate there should be understood. This is the meaning here. The element of mind-objects. Here, according to the method of analysis in the Suttanta section, "The eye is impermanent, suffering, not-self, subject to change. Forms are impermanent, suffering, not-self, subject to change... ...phenomena are impermanent, suffering, not-self, subject to change" (Vibha. 154), thus the sense bases are described in terms of their respective objects and sense bases. This is the method of the Suttanta section. However, in the Abhidhamma section, the sense bases of the sense organs and their objects are analyzed according to the method described in the Rūpakaṇḍa (Dha. Sa. 597), beginning with "What is the eye sense base? That eye, which is the sensitivity based on the four great elements" (Vibha. 156). The mind sense base, however, is analyzed from the single type onward, according to the method described in the feeling aggregate. The mind-object sense base, however, is defined as "What is the mind-object sense base? The feeling aggregate, the perception aggregate, the mental formation aggregate, and that form which is invisible and non-resistant, included in the mind-object sense base, and the unconditioned element" (Vibha. 167), and then analyzed according to the method described in the feeling aggregate and so on, beginning with "What is the feeling aggregate?" (Vibha. 167). Subtle form and Nibbāna are as described in the Rūpakaṇḍa. This is the method of the Abhidhamma section. The method of questioning and answering, however, we will not show in detail further on, but will show by combining the triads and dyads with the beginning and end, and with the triads and dyads that illuminate the specific meanings. The method of combining with the remaining triads and dyads can be understood as described in the aggregates. How many of the twelve sense bases are wholesome... ...how many are without defilements? Ten sense bases are indeterminate, two sense bases may be wholesome, may be unwholesome, may be indeterminate. In the feeling triad, ten sense bases are not to be stated, the mind sense base is in all three ways, the mind-object sense base is not to be stated in all three ways... ...the form sense base is visible and resistant, nine sense bases are invisible and resistant, the mind sense base and mind-object sense base are invisible and non-resistant, eleven sense bases are not roots, the mind-object sense base may be a root, may not be a root... ...eleven sense bases. Some are with conditions, The element of phenomena may be with conditions, May be without conditions… Ten elements are with form, The mind element is without form, The element of phenomena is both… Ten elements are without refuge, Two elements may be with refuge, May be without refuge, this is the way of asking questions. Now then – From order, from that-ness, And from the distinction of what should be seen; Here, by a method different from the Pāli, The decision should be understood. There, "from order" means, here too, the order of teaching is fitting. For among the internal elements, the eye element is obvious, Because it is the object of perception and impact, so it is taught first, Then the ear element and so on, which are not objects of perception and impact. Or else, because they are the cause of supreme seeing and supreme hearing, And are very helpful, the eye and ear elements are taught first, Then the nose element and so on, the three, But because all five are objects of experience, finally the mind element, Because the form element and so on are the objects of the eye element and so on, They come immediately after them. Moreover, this order of them should be understood Also from the arrangement of the cause of the arising of consciousness. For it was said, "Dependent on the eye and forms, eye-consciousness arises… Dependent on the mind and phenomena, mind-consciousness arises," this is the order here. "From that-ness" means from that-being. This is what is said – for the eye and so on are also phenomena, If so, why are twelve elements spoken of instead of just saying "the element of phenomena"? Because this is their distinction, from the arrangement of the door and object For the arising of the six bodies of consciousness, therefore twelve are spoken of. For the body of consciousness included in the eye-consciousness process, The eye element alone is the door of arising, the form element alone is the object. Likewise, the others for the others. But for the sixth, a part of the mind element, reckoned as the subconscious mind, Is the door of arising, and the element of phenomena is the unique object. Thus, from the arrangement of the door and object of arising For the six bodies of consciousness, twelve are spoken of, this is the that-ness here. Here, in "to be seen as different," all these sense bases are to be seen as without coming and without going. For before arising, they don't come from anywhere, nor do they go anywhere when ceasing. But before arising, they are of unobtained nature, and when ceasing, they are of perished nature. Existing due to conditions, they cease in the beginning, middle, and end. Therefore, they are to be seen as without coming and without going.