English
By this, the Buddha stated the absolute existence of Nibbāna in noble discourse. Therefore, he said, "otherwise," and so on. "They are not called unproduced because they are not found by their nature" — by this, he also indicates that these cannot be called non-existent forms, or uncharacteristic forms, or uncomprehendable forms. Why? Because they possess their own nature by their respective natures, because they possess their own characteristics by their respective characteristics, and because in the Paṭisambhidāmagga, in the analysis of the knowledge of comprehension, birth, decay, and death are included among the phenomena to be comprehended. This meaning is also stated in the Aṭṭhasālinī. As it says: "fully accomplished" — fifteen forms are called fully accomplished. Ten forms are called not fully accomplished. If they are called not fully accomplished, then they would be unconditioned. But of these very forms, a bodily alteration is called bodily intimation. A verbal alteration is called verbal intimation. A gap, an opening, is called the space element. Lightness is called agility. Softness is called pliancy. Workability is called wieldiness. Production is called accumulation. Continuance is called continuity. The state of aging is called decay. . Becoming non-existent is called impermanence, thus all that is fully accomplished is conditioned. There, "of those very material forms" is the locative of determination. It means, "among those very ten material forms." "Thus all" means that all this ten-fold material form is fully accomplished and conditioned. It is also stated in the Commentary on the Analysis of Aggregates. As it says, the five aggregates of insight are fully accomplished, not unaccomplished. They are conditioned, not unconditioned. And indeed, they are also accomplished. Among the natural phenomena, Nibbāna alone is unaccomplished and not accomplished. And how are cessation attainment and designation? Cessation attainment should not be said to be mundane or supramundane, or conditioned or unconditioned, or fully accomplished or unaccomplished. But it is accomplished. Because it is to be attained by one who is attaining. Similarly, name-designation, it also does not obtain the distinction of mundane, etc. But it is accomplished. Not unaccomplished. For the taking of a name is taken by one who takes it. By this, the accomplishment of characteristic material forms is also established. In the Visuddhimagga, in the exposition of the pair "accomplished and unaccomplished": The eighteen kinds of material form, having transcended the state of delimitation, alteration, and characteristic, are to be grasped by their intrinsic nature, thus accomplished; the rest, being contrary to that, are unaccomplished. And accomplished material form is called "material form of material form." That which is born from the four (causes) such as kamma, that is called "born from four." That is the remaining material form, excluding characteristic material form. And it is said that characteristic material form is not born from anywhere. And all this, being merely names taken by teachers, is in accordance with convention. Whatever is pleasing, that should be taken and spoken. The exposition of the summary of material form is finished. 197. In the analysis of material form. "To show first the one-fold method" means to show it first from the analysis of material form. By this, it shows that the one-fold method is not yet called the analysis of material form. That does not fit. Why does it not fit? It says, "for it will speak," etc. "Internal The wise divide it by way of self and others, so it is understood that the method of division of all form into two kinds, internal and external, is the method of form division. Therefore, it is said that it does not agree with that. Moreover, in the Pāli, the division of form is also taken as the determination that all form is unconditioned, not conditioned, in the dualities such as conditioned phenomena and unconditioned phenomena. "The others" are those like the sense-sphere. "By the generating condition" is a principal statement. Supporting conditions and others should also be taken. "Having come together" means having met. "Is made" means is produced. In "what phenomenon" and so on, "even if abandoned" means even if abandoned by cutting, breaking, and so on. "When that exists" means when the origin is abandoned. To show two kinds of meaning by explaining the meaning of the conditions for action and the meaning of being worthy and being possible, "because it is impossible" and so on is said. "Its object" means the object of form. "Thus" means when it is so. "Will be abandoned" means it will be abandoned here itself so that it will not arise again in a future existence. Therefore, it says "uprooted" and so on. "Made like a palm stump" means it will be made like a cut palm stump. "Made non-existent" means made non-existent again. "Manifest" means known by special functions like seeing. "Dependent on that" means relying on that. In the Vibhāvanipāṭha, "internal form" is the extraction of the word. That which occurs depending on oneself is internal. It shows that internal itself is internal by "called one's own being" and so on. That is not good. Why? Because of the reason that will be stated, that there is no distinction between internal phenomena and internal phenomena. "Called door-form" is the extracted word. Why is it called door-form? It says "in due order" and so on. This method is also from elsewhere. "For the sake of preserving the distinction of teaching" means for the sake of preserving the distinction of the dual teaching. There, the distinction of teaching is the five sense-consciousnesses in the section on form. Knowledge, object, and form, not object, and form, object-form, and not object-form, saying these, it was not said for mind-consciousness. If it were said, in the object-pair, for mind-consciousness, the object-form, and not object-form, the pair-term would not be obtained. This is called a difference in exposition. In the base-pairs, the mind-consciousness pair, which is obtained by way of the heart-base, was not said. "Because of its gross nature," it was said with reference to subtle form. "Even though it occurs far away," just as subtle form, even though it occurs in one's own body, cannot be quickly grasped by knowledge, so it is with this. But of this, even though it occurs far away. "Because it is fit for grasping," the meaning is that it is fit to be grasped by knowledge. In the Vibhāvanī commentary. "And by way of self-support," by itself and by way of the supporting great elements. There, those that are self-contacted are the tangible elements. Those that are contacted by way of support are odors and tastes. Those that are not contacted in either way are eye-form and ear-sounds. The connection is: whatever directness there is, whatever mutual falling there is. And it is not possible for them to be of another kind, this is the connection. "By way of support and destruction," by way of support for growth, by way of destruction for decay and so on. "Whatever" takes the four-originated form. "Because it is grasped and clung to," because it is grasped by craving and conceit, saying "this is mine, this I am," and because it is clung to by wrong view, saying "this is my self." "By way of constant occurrence," by way of constant occurrence from the moment of rebirth, due to one generating kamma. "Is designated" is spoken of. "Special understanding of meaning" is the special understanding of the function of the object of form. "By way of non-contact," by way of the sense-object itself not being contacted. Or by way of the sense-object not being contacted by its own place. There, showing the non-contact of the sense-object, he says "there," and so on. Similarly, in the case of ear-sounds, when they arise by clinging to each other. "By contact alone," just for the purpose of not being overcome. Thus, water is also a condition for attainment, this is the explanation. "Weak earth is its support" – this is the analysis. "Its" refers to the eye. "The explanation of the ear's reaching" – how is the non-attainment of the ear evident? It shows that attainment is indeed evident. Therefore, it says, "there indeed," and so on. Or it is heard from the right side, meaning from those standing in the eastern direction of a cetiya, etc. "Impact and friction" means the force of impact in the ears. "Their" refers to those standing near or far. Let it be that those far away hear it after a long time – this is the assumption. But why, not hearing directly, would one hear from the right side or the left side, as if being heard? This is the question. Explaining that, it says, "Moreover," and so on. In the Vibhāvanī text. "Having gone to that sense-object's place, having pervaded, it grasps" – this means that if one were to say that the eye and ear, having gone to the place where distant objects arise, pervade and grasp them. Standing far away, seeing and hearing, one sees even a great mountain in an instant, and hears even a great thunderclap in an instant. Therefore, both are understood as having non-attained objects. Based on this statement, it shows this hypothetical statement: that both, having gone to the region of the object, pervade and grasp even a great mountain or a thunderclap. Therefore, it sees and hears even great things. It is said that no one would say that it sees and hears great things due to having non-attained objects. Even in the method of determination, that would be its object. If this were so, then even in the method of determination for divine eye and divine ear supernormal powers, if that realm of visible objects and sounds were the object of that sensitive eye and ear, there would be no such thing as the function of determining supernormal knowledge. The eye and ear would go even to the deva-world and grasp divine forms and divine sounds.