English
The seventh question is about rebirth again. The eighth question is about name-and-form. The ninth question is about certainty. The second chapter has nine questions. In the third chapter, the first question is about asking for the root of certainty. Having drawn a wheel on the earth means having drawn a very deep wheel by repeatedly turning it. The second question is about the non-discernment of the beginning. "Khadhā ca dukkhassa bījātīti" means that the obstructions that are the basis for rebirth are the seeds in the sense of being the root cause of the entire mass of suffering that arises; the intention is that it is possible to increase the arising of suffering from the obstructions to rebirth, which are counted in moments and instants. The third question is about the increase of instants. "When, O Great King, there is the eye and there are forms, eye-consciousness arises" - here, according to the Abhidhammāvatāra commentary, among the many eye-sensitivities that arise together, the eye that is clear is the support condition for eye-consciousness. This is shown by the singular case of "Cakkhusmiñca." However, the plural case of "Rūpesu" shows that many forms are the pre-nascence condition and the conditionality for eye-consciousness. The specific nature should be seen. Athi-ke The question of consciousness, the fourth. "Do conditioned things arise for you, O king?" Here, the underlying condition is in the past. "In the past, have they been?" That is the meaning. "This verse," meaning a similar verse. "Has been, is becoming," this verse, a momentary verse, should be seen as such. Thus, the preceding and following connect. (Upper fire-stick) A stick used to make fire, along with the fire-stick, is called the upper fire-stick. The question of arising, with seven similes, the fifth. The question of the Vedas, the sixth. The question of eye-consciousness, etc., the seventh. "Having the characteristic of contact," meaning having the characteristic of contact with the object of consciousness. "As the eye," here, both the eye-sensitivity and eye-consciousness are obtained. "Having the function of collision," meaning the function of collision of these objects, the attainment is its meaning, that is obtained. When eye-consciousness is obtained, then the function of collision of the object of consciousness is its task, that meaning is obtained. "Having the function of collision" is obtained in five-door contact. Not in mind-door contact, this kind of meaning is stated in the Atthasālinī. The question of the characteristic of contact, the eighth. The question of the characteristic of feeling, the ninth. The question of the characteristic of perception, the tenth. The question of the characteristic of volition, the eleventh. The question of the characteristic of consciousness, the twelfth. A carpenter fits well-prepared wood into a joint, meaning a carpenter brings, leads, and inserts well-prepared wood into a joint. The question of the characteristic of initial thought, the thirteenth. The question of the characteristic of sustained thought, the fourteenth. The third chapter, with fourteen questions, is complete. Separating and dividing, meaning separating and dividing one from another, dividing and dividing. The first question, an additional question from the chapter, the question of division, the first. "Surely only salt should be brought?" Meaning only pure salt should be brought by carts with oxen. "It is not possible, O king, to bring only salt," the reading should be like this, the negative particle is seen in the book. The question of salt, the second, was first spoken by the elder to firmly establish the king in the characteristics of Dhamma. Thus far, these. Forty-four questions ended. In the fourth section, great king, beings are born from various deeds, not from a single deed. The five sense bases of beings in the lower realms are born from various unwholesome deeds. The five sense bases of beings destined for good realms are born from various wholesome deeds, but from a single deed, a single deed that generates rebirth. In the Abhidhammāvatāra commentary, the statement "At the moment of rebirth, the great wholesome consciousness is a condition by way of kamma for the materiality produced by kamma" indicates that all materiality produced by kamma existing at the moment of rebirth has kamma as its condition. If various volitions were involved in the arising of the senses at that time, materiality produced by kamma might arise from both very limited and great wholesome kamma, but a single rebirth is not born from various deeds. It is said, "Along with a single deed, various senses arise." Whatever reasoning is more fitting should be accepted. What is the method of reasoning here? The senses of great wholesome beings are born from a single deed that generates rebirth. However, it should be understood that Nāgasena Thera, an arahant, a destroyer of defilements, and a knower of the Buddha's teachings, intended that the beings in the realm of sensual desire are born from various deeds. The first question on sense bases born from various deeds. Mahākulīnatā means high birth. Or that is the reading. Ābādha, vaṇṇa, sukha, bhoga, and kulīna, these fourteen questions are explained in the Subha Sutta, this verse was spoken by the ancients to make the recitation easy. The second question on the diversity of humans. Kiṃ paṭigacceva vāyamitenā'ti what is the use of making effort, by making effort with the deed that occurred with the previous effort? Akiccakaro'ti here, akiccakaro means not doing the task, which is the desired result. And this is an improper compound, like asaddhabhojitiādi, not eating the food of the faithless. Bubhukkhito'ti overcome by hunger. The third question on doing what should be done. Paccamānā'ti being burned by the fires of hell. So na tāva kālaṃ karotīti so does not yet die at that time. A being subject to decay does not cause death. Through the power of karma, through previous powerful karma, being the root cause. The question of non-decay is the fourth. The question of the support of space, water, and earth is the fifth. "Ajjhosāyā" means having swallowed with craving, having completely finished. The question of cessation-Nibbāna is the sixth. "Abhiññeyye dhamme" means in the knowable things by means of excellent knowledge of the four noble truths, in the four noble truths. The question of attaining Nibbāna is the seventh. The question of knowing Nibbāna is the eighth. The fourth chapter has eight questions. In the fifth chapter, the question of the Buddha not existing is the first. The question of the Buddha being unsurpassed is the second. "Is it possible to know that the Buddha is unsurpassed?" This was previously asked of the elder by the king, "Bhagavā, the Buddha is unsurpassed." Why is it said again? The previous question was asked to ascertain the elder's understanding. This question, the question of all questions, was asked to ascertain the elder's understanding. It should be understood that the question of all questions was asked to ascertain the understanding of all wise people. The question of the Buddha being unsurpassed is the third. "Buddhanettīyā" means that which leads to Nibbāna, in the world with devas, it is a guide, the Suttanta and Abhidhamma texts. "(Buddhapaññatti)" is that by which the Blessed One's command is made known, it is a decree. The Buddha's decree is Buddhapaññatti, the Vinaya text. "Should one conduct oneself for life with disciples?" Why was this said even though the elder did not answer, "Yes, great king, the Dhamma has been seen by me"? The king, knowing the elder's state of having seen the Dhamma directly, asks desiring to hear varied eloquence, not for the sake of knowing. The elder, knowing his intention, spoke thus. For one who has not seen the Dhamma can conduct oneself for life according to the Buddhanetti and the Buddhapaññatti. The question of having seen the Dhamma is the fourth. The question of non-wandering is the fifth. "Is a knower of the Vedas found?" This question was also asked before. Why is it asked again? The previous question was asked concerning a living knower of the Vedas. This, which was said with "Those Brahmins who are knowers of the Vedas," was asked concerning a person who is a knower of the Vedas. The elder said, "Is not found." He will answer "elephant," wishing to find fault in his statement, he asks. But the Elder, relying on an existing but conventionally non-existent truth, said, "In the ultimate sense, O Great King, a knower of the Vedas is not found." In the ultimate sense, he is not found, but conventionally he is found, is the Elder's intention. The sixth question is about the knower of the Vedas as a person. "They were not planted by him," meaning those mangoes should be removed, those mangoes were removed by a man, they were planted by that owner, they were mangoes that were planted, they do not exist, and then The seventh question is about this great body. The eighth question is "Where?". The ninth question is about arising and knowing. The tenth question is about the over-awakened. The fifth chapter is complete with ten questions. "Flowing all around," means he causes it to flow all around with impure substances such as feces and urine. In the sixth chapter, the first question is about the body's unattractiveness. The second question is about the time of attainment. Thirty-two...and so on... "adorned," here, the thirty-two marks of a great man appear in many suttas. The eighty secondary marks, however, are not well-known, they only appear in the Jinālaṅkāra Ṭīkā. Therefore, we will show them. What are the eighty secondary marks?