English
As for its existence in the ultimate sense, this Sutta is relevant: "There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks, there were not that unborn, unbecome, unmade, unconditioned, there would be no escape discernible from this born, become, made, conditioned. But since, monks, there is an unborn, unbecome, unmade, unconditioned, therefore an escape from the born, become, made, conditioned is discernible." Therein, not knowing is unborn, meaning the destruction of birth. Not becoming is unbecome, meaning non-existence. Not making is unmade. Not conditioning The unconditioned. The meaning is: the absence of the suffering of formations, whether to arise or to continue. Or, "the destruction of birth" is a distinct element of phenomena. Therefore, referring to a distinct phenomenal state, "there is no birth here" is indeed appropriate for "the unborn." This is what is said: Conditioned phenomena, when there is a cause, arise. When there is no cause, they do not arise. Thus, for them, like the born, the unborn also exists. The meaning is: it exists in the ultimate sense. If indeed there is no such thing as the unborn, only the born exists. In that case, even for those who practice rightly for the non-arising of defilements in themselves, all defilement-phenomena would still be born, not unborn. Why? Because there is no such thing as the unborn. This method applies to all unwholesome phenomena, to the suffering of lower realms and the suffering of the cycle of existence, and in this very life, to all diseases, afflictions, fears, and dangers. And if this were so, all human efforts, human strengths, human endeavors in the world would indeed be meaningless. Referring to this meaning, it was said: "But if, bhikkhus, this were not known..." But since the unborn definitely exists, therefore, for those who practice rightly for the non-arising in themselves, those things definitely do not arise. In this way, all human efforts, human strengths, human endeavors are indeed meaningful. Referring to this meaning, it was said: "And since, bhikkhus..." (etc.) Up to this point, "With the cessation of ignorance, there is the cessation of formations. With the cessation of formations, there is the cessation of consciousness." (etc.) "There is the cessation of the mass of suffering." Thus, it shows the ultimate existence of the cessation thus spoken of. Because the word "atthi" (is/exists) means "existing." Therein, cessation is twofold: born cessation and unborn cessation. Therein, cessation after arising is called born cessation. Death and dying are names for this very thing. The complete absence of even the arising of defilements and so forth that are included within oneself is called unborn cessation. That which is the calming of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, is called Nibbāna. This is what is intended here, for this alone, being empty of all hindrances, is called emptiness. Due to the absence of the sign which is the basis of defilements, old age, death, and so on, it is called signless. Due to the absence of the suffering of longing, which is the cause of all sufferings, it is called desireless. Therefore it is said that it is threefold: emptiness, signless, and desireless. "Pada" and so on are synonyms for Nibbāna. Indeed, being found distinctly, unmixed, pure, as one ultimate reality, it is called "pada." For indeed, the word "pada" means 'portion'. Just as one should recite the Dhamma word by word. Due to the absence of falling away, it is immutable. Due to its existence having transcended past and future ends, it is ultimate. Due to being devoid of the function of conditioning, it is unconditioned. Due to the absence of any phenomenon higher than itself, it is unsurpassed. Released from desire, liberated from craving, they sought and attained great qualities like the aggregates of virtue, thus they are great sages, Buddhas. Thus, the Paramatthadīpanā, the fourth commentary on the Rūpanibbāna Saṅgaha, which is part of the Abhidhammatthasaṅgaha, is completed. Elucidation of Ultimate Meaning for the Compendium of Collections 162. Thus, having shown the four ultimate realities by six chapters, now, showing their respective collections, he speaks the opening verse: "Those seventy-two kinds of substantive phenomena, with their own characteristics, were spoken by me. Now, I will speak their collection as appropriate," is the meaning. Therein, by the terms "with their own characteristics" and "substantive phenomena," he rejects the ten kinds of unproduced material phenomena. For indeed, they do not possess their own characteristics, neither an inherent intrinsic characteristic nor common characteristics like impermanence. Due to the absence of being ultimate reality. And for that very reason, they are not substantive phenomena. Due to not being found in their own nature. Indeed, here the word "vatthu" denotes substance. And substance, indeed, here is an intrinsic nature found in its own form. By this, even the intrinsic nature of Nibbāna, found in its own form in the knowledge of reviewing the path and fruit, is spoken of. And like unproduced material phenomena, or merely being phenomena that appear by dependence on substantive phenomena, or like conceptual phenomena... It prevents the mere state of being conceived in form, or the mere state of being entirely non-existent and conceived, like the horn of a hare or the hair of a tortoise. This should be understood. And here, in the statement "seventy-two kinds of phenomena without intrinsic characteristics," no purpose is seen. For among those seventy-two kinds, only some phenomena are included in the first three classifications. And in the last, the all-inclusive classification, even unproduced forms are intended. And here, what should be said in rejecting the intrinsic characteristic of unproduced forms by the words "phenomena without intrinsic characteristics," that has already been stated in the exposition on the enumeration of forms. The classification of those of purely unwholesome nature, such as the fourfold taints, is the unwholesome classification. It is not of mental factors like contact, which are unwholesome merely by being associated with unwholesome states. The classification of mixed wholesome, unwholesome, and indeterminate states is the mixed classification. Bodhi is called knowledge in the four paths, because by it one awakens. The wings of Bodhi are Bodhipakkha. This means requisites for Bodhi. Those included within the wings of Bodhi are Bodhipakkhiya. Their classification is the Bodhipakkhiya classification. The classification of all, without remainder, ultimate phenomena is the all-inclusive classification. By reason of long dwelling and by reason of intoxicating, they are like intoxicants, thus they are called āsavas. If they were āsavas by both those reasons, then these, greed and so forth, would indeed be āsavas. For flower-intoxicants and the like in the world themselves stay in jars for only six, five, seven, or eight nights. And they cause a dwelling in the jars. But these (greed, etc.) themselves dwell in the continuum of beings in beginningless samsara. And they cause the continuum of beings to dwell. The entire continuum of beings is always filled with āsavas. As it is said: "The eye in the world is dear and delightful; here, when craving arises, it arises. Here, when it settles, it settles," and so on. There, this craving, arising by way of obsession, arises right there. And having arisen, then making a dwelling by way of latent tendency, it settles right there. 'does not settle down' is the meaning. And as long as the washing by the noble path is not obtained, so long does the continuum, like a well filled with excrement, proceed, having become difficult to purify. And flower-ferments and the like, when they generate intoxication, generate it only for a moment. But these, as long as one does not obtain the noble path, so long do they generate constant intoxication. Therefore, these alone are truly worthy to be called 'āsavas' (outflows), by reason of their long-abiding and their intoxicating nature. Or, by reason of flowing forth, or by being similar to an outflow, they are āsavas. Just as indeed, from the large sores of a festering leper, a discharge called pus flows forth and contaminates pieces of cloth, so too do these flow forth through the six doors and contaminate the six objects. Or, they are āsavas because they flow forth, produce, and increase the long suffering of saṃsāra. Alternatively, they are āsavas because they flow from existence up to the highest existence, and from phenomena up to the change of lineage, proceeding by way of making objects. Because the word 'āsa' (or 'ā') indicates the meaning of a limit. And a limit is of two kinds: the 'mariyāda' (exclusive) type and the 'abhividhi' (inclusive) type. Therein, when the related action proceeds by excluding the limit itself, that is called the 'mariyāda' type. For example, "It rains up to Pāṭaliputta" (meaning, not in Pāṭaliputta). When the related action proceeds by pervading and including the limit itself, that is called the 'abhividhi' type. For example, "The fame of the Blessed One arose up to the Brahma-world" (meaning, including the Brahma-world). Here, however, the 'abhividhi' type should be understood. Therefore, the meaning should be understood as flowing forth by pervading and including the highest existence and the change of lineage. [204] But in the Vibhāvanī, having said that a limit is of two kinds, by way of 'mariyāda' and 'abhividhi', again explaining it, it says: "Therein, like in 'It rains up to Pāṭaliputta' and so on, the 'mariyāda' is that which proceeds by excluding the action. And like in 'The sound arose up to the highest existence' and so on, the 'abhividhi' is that which proceeds by pervading the action." That is not appropriate.