English
those were spoken by the Teacher himself, having directly declared them, in the first sutta of the Dīgha Nikāya, named the Brahma-jāla. For in the Brahma-jāla, there are four eternalist views, four partial-eternalists, four views of the finite and infinite, four evasive wrigglers, two fortuitous-origin views, sixteen perception views, eight non-perception views, eight neither-perception-nor-non-perception views, seven annihilationist views, five present-life-Nibbāna views. These sixty-two views, with their causes, are spoken of in various ways. There, the distinction of them should be understood in the way that was spoken. This, for now, is the determination according to the meaning of the words. The remaining determination here is easily understood, according to what was spoken in the word meanings. The commentary on the Khuddakavatthuvibhaṅgamātikā is finished. The commentary on the Dhammahadayavibhaṅgamātikā For the Dhammahadayavibhaṅgamātikā, however, the determination from the word meanings onwards has been spoken of previously. But because this division was spoken by the Blessed One only for the purpose of showing the division by the heart of the Dhamma, called the intention of all Dhammas, revealing a thousand unprecedented ways, with ten turns, by the all-inclusive four-level-origination-pervasion, etc., of the twelve sections of the Dhamma, namely the aggregates, sense bases, etc., which were divided below in various ways, therefore, the determination here is according to the method of the division. For in the division, first, having placed the twelve-word matrix with questions, beginning with "How many aggregates?" below, The comprehensive section covering all four planes, according to the previously stated method, is thus divided, wherein the seven contacts, etc., are to be understood in terms of the seven consciousness elements. The second section, however, proceeds by showing the arising and non-arising of these in the four planes, in four divisions. There, in the first division: "How many aggregates in the desire realm... how many minds? In the desire realm, there are five aggregates, twelve sense bases, eighteen elements, three truths, twenty-two faculties, nine roots, four nutriments, seven contacts, feelings, perceptions, volitions, and minds" – Having laid down the matrix, it is analyzed. Here, since even the phenomena of the four planes mostly arise for beings in the desire realm, not just those in the desire realm, therefore, here, with "five aggregates," etc., even those of the four planes are stated. Here, phenomena that arise are intended, not just those included in that plane. The same method applies to the form realm, etc. And here, "three truths" is said, omitting the truth of cessation because it is free from location in any place. For phenomena dependent on causes reside in the place that is their causal basis, since there is no basis for what is without cause, just as phenomena sometimes found indicate their conditioned nature by their temporal limitation. Otherwise, there would be the consequence of existence at other times as well, or the consequence of non-existence even at these times. Thus, it should be understood that they are found in some place. But since it is not possible for the unconditioned or the conditioned to pervade all places, it is not appropriate at all. Therefore, it should be understood that only the unconditioned is free from location and time. In the second division, however: "In the form realm, there are five aggregates, six sense bases, nine elements, three truths, fourteen faculties, eight roots, three nutriments, four contacts... four minds" – Having laid down the matrix, it is analyzed. However, since the sense bases of smell, etc., though existing, do not perform the function of sense bases, etc., due to the absence of nose, etc., for those with form. Therefore, excluding those, "six sense bases, nine elements," etc. are stated, not because of their absence. Some, however, saying "in the form realm, there is no smell, taste, solid food, or the function of tangibility of the great elements, therefore they are not mentioned in the Pāli," and saying many pseudo-reasons to prove that, they elaborate, but that is merely their opinion and should not be taken. Because smell, etc., are inseparable, tangible, and elemental in nature, the three sense organs of smell, taste, and touch, the two states of pleasure and pain, and the mental pain faculty, and also excluding solid food, the cause of mental pain, and the contacts of the three sense organs of smell, etc., the state of the fourteen faculties, etc., should be understood. In the third section, however – "In the formless realm, four aggregates, two sense bases, two elements, three truths, eleven faculties, eight roots, three kinds of nutriment, one contact…pe… one mind" – The matrix is laid down and analyzed. Here, too, because of the absence of the eye, ear, and faculty of "I shall know the unknown," eleven faculties should be understood. In the fourth section, however – "In the unincluded, four aggregates, two sense bases, two elements, two truths, twelve faculties, six roots, three kinds of nutriment, one contact…pe… one mind" – The matrix is laid down and analyzed. And since there is no element called "unincluded" either in terms of location or in terms of the arising of beings, therefore, instead of saying "in the unincluded element," to show only the supramundane that has arisen, "in the unincluded, four aggregates," etc., is stated. Thus, the second round should be understood by way of the four sections. The third round, however – "The form aggregate is included in the sense-desire realm, four aggregates may be included in the sense-desire realm, may not be included in the sense-desire realm," etc. – Proceeds in the four realms by way of the four sections, in terms of seeing the phenomena included in each realm, and that can be known according to what was said below, so it is not elaborated. There, "included in the sense-desire realm" means being within it in the sense-desire sphere. That means, pertaining to the Sensuous Sphere. The same method applies to the rest as well. However, the fourth turn occurs in the three planes, through four sections, regarding the arising and non-arising of dhammas at the moment of rebirth. There, in the first section, firstly— "At the moment of arising in the Sensuous Sphere, the five aggregates appear to all, eleven sense bases appear to some, ten sense bases appear to some, other ten to some, nine to some, seven to some, eleven elements to some… seven elements… One truth appears to all. Fourteen faculties to some, thirteen to some, other thirteen to some, twelve to some, ten to some, nine to some, other nine to some, eight to some, other eight to some, seven to some, five to some, four faculties to some, three roots appear to some, two to some, non-rooted to some. Four nutriments to all, one contact… one mind appears to all"— Having laid down the matrix, it is analyzed. There, at the moment of rebirth, to beings born spontaneously in the Sensuous Sphere, to those in the woeful states, to gods and humans with complete sense faculties, eleven sense bases appear, excluding the sound base; those same are the eleven elements. For sound does not arise at rebirth at all. But to those same born blind, ten; to those born deaf, other ten; to those born blind and deaf, nine; to those in the womb, seven sense base-elements appear, in terms of form, smell, taste, bodily contact, mind, and mental objects. To spontaneously born beings with three roots, fourteen faculties: the mind faculty, the sixth, one of the two gender faculties, the life faculty, one of the joy and equanimity faculties, the five faculties beginning with faith. To those of them with two roots, thirteen, excluding the faculty of wisdom. To the first humans, with three roots, other thirteen, excluding the gender faculty. To those same with two roots, twelve. To g Now, for the three-rooted beings in the womb, excluding the first fourteen, four beginning with the eye, ten; for those two-rooted, nine; for the spontaneously born, the causeless, those with complete faculties, excluding the first fourteen, sounds and the like, nine others; for those same, the congenitally blind, eight; likewise for the deaf; for the blind and deaf, seven; now, for the causeless beings in the womb, the five faculties of body, mind, feeling, life, and equanimity; for those same, the impotent, four appear. For, though present in causeless minds, one-pointedness does not become the faculty of concentration, but should be understood as "one contact" in terms of the mind-element. In the second section, however: "At the moment of rebirth in the Form Realm, except for the non-percipient beings, five aggregates appear for the gods. Five bases, five elements, one truth, ten faculties, three roots, three nutriments, one contact... ...one mind" - The matrix having been laid down, it is analyzed. Here, the five bases and elements should be understood in terms of eye, form, ear, mind, and phenomena. Here too, the reason for not including odors, tastes, and tangibles is the same as stated earlier. The ten faculties should be understood as eye, ear, mind, life faculties, one of joy or equanimity, and the five beginning with faith. In the third section, however: "At the moment of rebirth for the non-percipient gods, one aggregate appears, the form aggregate, two bases, the form base and the phenomena base, two elements, the form element and the phenomena element, one truth of suffering, one form-life faculty, the non-percipient gods are causeless, without nutriment, without contact... ...without mind" - The matrix with explanation has been laid down. Here, although form does not perform the function of bases and the like for them, it is included here because it is included among those with form and consciousness.