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673.Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo.
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28.So in many hundred suttas it is only mentality-materiality that is illustrated, not a being, not a person.
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Tasmā yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena saṇṭhitesu rathoti vohāramattaṃ hoti, paramatthato ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi.
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Therefore, just as when the component parts such as axles, wheels, frame poles, etc., are arranged in a certain way, there comes to be the mere term of common usage “chariot,” yet in the ultimate sense when each part is examined there is no chariot—
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Yathā ca kaṭṭhādīsu gehasambhāresu ekenākārena ākāsaṃ parivāretvā ṭhitesu gehanti vohāramattaṃ hoti, paramatthato gehaṃ nāma natthi.
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and just as when the component parts of a house such as wattles, etc., are placed so that they enclose a space in a certain way, there comes to be the mere term of common usage “house,” yet in the ultimate sense there is no house—
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Yathā ca aṅguliaṅguṭṭhādīsu ekenākārena ṭhitesu muṭṭhīti vohāramattaṃ hoti.
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and just as when the fingers, thumb, etc., are placed in a certain way, there comes to be the mere term of common usage “fist,”—
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Doṇitantiādīsu vīṇāti.
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with body and strings, “lute”;
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Hatthiassādīsu senāti.
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with elephants, horses, etc., “army”;
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Pākāragehagopurādīsu nagaranti.
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with surrounding walls, houses, states, etc., “city”—
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Khandhasākhāpalāsādīsu ekenākārena ṭhitesu rukkhoti vohāramattaṃ hoti, paramatthato ekekasmiṃ avayave upaparikkhiyamāne rukkho nāma natthi.
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just as when trunk, branches, foliage, etc., are placed in a certain way, there comes to be the mere term of common usage “tree,” yet in the ultimate sense, when each component is examined, there is no tree—
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Evamevaṃ pañcasu upādānakkhandhesu sati "satto, puggalo"ti vohāramattaṃ hoti, paramatthato ekekasmiṃ dhamme upaparikkhiyamāne "asmīti vā ahanti vā"ti gāhassa vatthubhūto satto nāma natthi.
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so too, when there are the five aggregates [as objects] of clinging, there comes to be the mere term of common usage “a being,” “a person,” yet in the ultimate sense, when each component is examined, there is no being as a basis for the assumption “I am” or “I”;
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Paramatthato pana nāmarūpamattameva atthīti.
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in the ultimate sense there is only mentality-materiality.
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Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti.
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The vision of one who sees in this way is called correct vision.
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674.Yo panetaṃ yathābhūtadassanaṃ pahāya "satto atthī"ti gaṇhāti.
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29.But when a man rejects this correct vision and assumes that a [permanent] being exists,
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So tassa vināsaṃ anujāneyya avināsaṃ vā.
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he has to conclude either that it comes to be annihilated or that it does not.
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Avināsaṃ anujānanto sassate patati.
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If he concludes that it does not come to be annihilated, he falls into the eternity [view].
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Vināsaṃ anujānanto ucchede patati.
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If he concludes that it does come to be annihilated, he falls into the annihilation [view].
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Kasmā?
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Why?
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Khīranvayassa dadhino viya tadanvayassa aññassa abhāvato.
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Because [the assumption] precludes any gradual change like that of milk into curd.
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So "sassato satto"ti gaṇhanto olīyati nāma.
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So he either holds back, concluding that the assumed being is eternal,
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"Ucchijjatī"ti gaṇhanto atidhāvati nāma.
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or he overreaches, concluding that it comes to be annihilated.
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Tenāha bhagavā –
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30.Hence the Blessed One said:
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"Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passanti.
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“There are two kinds of view, bhikkhus, and when deities and human beings are obsessed by them, some hold back and some overreach; only those with eyes see.
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"Kathañca, bhikkhave, olīyanti eke?
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And how do some hold back?
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Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasamuditā.
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Deities and human beings love becoming, delight in becoming, rejoice in becoming.
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Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
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When Dhamma is taught to them for the ceasing of becoming, their minds do not enter into it, become settled, steady and resolute.
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Evaṃ kho, bhikkhave, olīyanti eke.
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Thus it is that some hold back.
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"Kathañca, bhikkhave, atidhāvanti eke?
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And how do some overreach?
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Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti, yato kira bho ayaṃ attā kāyassa bhedā ucchijjati vinassati, na hoti paraṃmaraṇā, etaṃ santaṃ, etaṃ paṇītaṃ, etaṃ yāthāvanti.
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Some are ashamed, humiliated and disgusted by that same becoming, they are concerned with non-becoming in this way: ‘Sirs, when with the breakup of the body this self is cut off, annihilated, does not become any more after death, that is peaceful, that is sublime, that is true.’
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Evaṃ kho, bhikkhave, atidhāvanti eke.
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Thus it is that some overreach.
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"Kathañca, bhikkhave, cakkhumanto passanti?
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And how do those with eyes see?
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Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati, bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
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Here a bhikkhu sees what is become as become. Having seen what is become as become, he has entered upon the way to dispassion for it, to the fading away of greed for it, to its cessation.
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Evaṃ kho, bhikkhave, cakkhumanto passantī"ti (itivu. 49).
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This is how one with eyes sees” (It 43; Paṭis I 159).
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675.Tasmā yathā dāruyantaṃ suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana dārurajjukasamāyogavasena gacchatipi tiṭṭhatipi.
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31.Therefore, just as a marionette is void, soulless and without curiosity, and while it walks and stands merely through the combination of strings and wood,
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Saīhakaṃ sabyāpāraṃ viya khāyati, evamidaṃ nāmarūpampi suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana aññamaññasamāyogavasena gacchatipi tiṭṭhatipi.
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yet it seems as if it had curiosity and interestedness, so too, this mentality- materiality is void, soulless and without curiosity, and while it walks and stands merely through the combination of the two together, yet it seems as if it had curiosity and interestedness.
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Saīhakaṃ sabyāpāraṃ viya khāyatīti daṭṭhabbaṃ.
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This is how it should be regarded.
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Tenāhu porāṇā –
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Hence the Ancients said:
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"Nāmañca rūpañca idhatthi saccato,
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The mental and material are really here,
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Na hettha satto manujo ca vijjati;
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But here there is no human being to be found,
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Suññaṃ idaṃ yantamivābhisaṅkhataṃ,
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For it is void and merely fashioned like a doll—
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Dukkhassa puñjo tiṇakaṭṭhasādiso"ti.
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Just suffering piled up like grass and sticks.
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Na kevalañcetaṃ dāruyantupamāya, aññāhipi naḷakalāpīādīhi upamāhi vibhāvetabbaṃ – yathā hi dvīsu naḷakalāpīsu aññamaññaṃ nissāya ṭhapitāsu ekā ekissā upatthambho hoti, ekissā patamānāya itarāpi patati, evamevaṃ pañcavokārabhave nāmarūpaṃ aññamaññaṃ nissāya pavattati, ekaṃ ekassa upatthambho hoti.
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32. And this should be explained not only by means of the simile of the marionette, but also by means of the analogies of the sheaves of reeds and so on. For just as when two sheaves of reeds are propped one against the other, each one gives the other consolidating support, and when one falls the other falls, so too, in the five-constituent becoming mentality-materiality occurs as an interdependent state, each of its components giving the other consolidating support,
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Maraṇavasena ekasmiṃ patamāne itarampi patati.
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and when one falls owing to death, the other falls too.
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Tenāhu porāṇā –
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Hence the Ancients said:
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"Yamakaṃ nāmarūpañca, ubho aññoññanissitā;
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The mental and material Are twins and each supports the other;
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Ekasmiṃ bhijjamānasmiṃ, ubho bhijjanti paccayā"ti.
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When one breaks up they both break up Through interconditionality.
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676.Yathā ca daṇḍābhihataṃ bheriṃ nissāya sadde pavattamāne aññā bherī, añño saddo, bherisaddā asammissā, bherī saddena suññā, saddo bheriyā suñño, evamevaṃ vatthudvārārammaṇasaṅkhātaṃ rūpaṃ nissāya nāme pavattamāne aññaṃ rūpaṃ, aññaṃ nāmaṃ, nāmarūpā asammissā, nāmaṃ rūpena suññaṃ, rūpaṃ nāmena suññaṃ, apica kho bheriṃ paṭicca saddo viya rūpaṃ paṭicca nāmaṃ pavattati.
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33.And just as when sound occurs having as its support a drum that is beaten by the stick, then the drum is one and the sound another, the drum and the sound are not mixed up together, the drum is void of the sound and the sound is void of the drum, so too, when mentality occurs having as its support the materiality called the physical basis, the door and the object, then the materiality is one and the mentality is another, the mentality and materiality are not mixed up together, the mentality is void of the materiality and the materiality is void of the mentality; yet the mentality occurs due to the materiality as the sound occurs due to the drum.
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Tenāhu porāṇā –
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Hence the Ancients said:
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"Na cakkhuto jāyare phassapañcamā,
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The pentad based on contact comes not from the eye,
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Na rūpato no ca ubhinnamantarā;
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Or from things seen, or something that is in between;
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Hetuṃ paṭiccappabhavanti saṅkhatā,
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Due to a cause it comes to be, and formed as well.
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Yathāpi saddo pahaṭāya bheriyā.
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Just as the sound that issues from a beaten drum.
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"Na sotato jāyare phassapañcamā,
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The pentad based on contact comes not from the ear.
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Na saddato no ca ubhinnamantarā - pe -.
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Or yet from sound, or something that is in between; Due to a cause …
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"Na ghānato jāyare phassapañcamā,
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The pentad based on contact comes not from the nose
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Na gandhato no ca ubhinnamantarā - pe -.
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Or yet from smells, or something that is in between; Due to a cause …
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"Na jivhāto jāyare phassapañcamā,
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The pentad based on contact comes not from the tongue,
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Na rasato no ca ubhinnamantarā - pe -.
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Or yet from tastes, or something that is in between; Due to a cause …
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"Na kāyato jāyare phassapañcamā,
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The pentad based on contact comes not from the body,
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Na phassato no ca ubhinnamantarā - pe -.
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Or yet from touch, or something that is in between; Due to a cause …
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"Na vatthurūpā pabhavanti saṅkhatā,
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Being formed, it does not come from the material basis.
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Na cāpi dhammāyatanehi niggatā;
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Nor does it issue from the mental-datum base;
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Hetuṃ paṭiccappabhavanti saṅkhatā,
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Due to a cause it comes to be, and formed as well.
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Yathāpi saddo pahaṭāya bheriyā"ti.
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Just as the sound that issues from a beaten drum.
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677.Apicettha nāmaṃ nittejaṃ na sakena tejena pavattituṃ sakkoti, na khādati, na pivati, na byāharati, na iriyāpathaṃ kappeti.
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34.Furthermore, mentality has no efficient power, it cannot occur by its own efficient power. It does not eat, it does not drink, it does not speak, it does not adopt postures.
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Rūpampi nittejaṃ na sakena tejena pavattituṃ sakkoti.
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And materiality is without efficient power; it cannot occur by its own efficient power.
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Na hi tassā khāditukāmatā, nāpi pivitukāmatā, na byāharitukāmatā, na iriyāpathaṃ kappetukāmatā, atha kho nāmaṃ nissāya rūpaṃ pavattati, rūpaṃ nissāya nāmaṃ pavattati, nāmassa khāditukāmatāya pivitukāmatāya byāharitukāmatāya iriyāpathaṃ kappetukāmatāya sati rūpaṃ khādati, pivati, byāharati, iriyāpathaṃ kappeti.
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For it has no desire to eat, it has no desire to drink, it has no desire to speak, it has no desire to adopt postures. But rather it is when supported by materiality that mentality occurs; and it is when supported by mentality that materiality occurs. When mentality has the desire to eat, the desire to drink, the desire to speak, the desire to adopt a posture, it is materiality that eats, drinks, speaks, and adopts a posture.
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Imassa panatthassa vibhāvanatthāya imaṃ upamaṃ udāharanti – yathā jaccandho ca pīṭhasappī ca disāpakkamitukāmā assu, jaccandho pīṭhasappiṃ evamāha "ahaṃ kho bhaṇe, sakkomi pādehi pādakaraṇīyaṃ kātuṃ, natthi ca me cakkhūni yehi samavisamaṃ passeyya"nti.
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35.But for the purpose of explaining this meaning they gave this simile as an example: a man born blind and a stool-crawling cripple wanted to go somewhere. The blind man said to the cripple, “Look, I can do what should be done by legs, but I have no eyes with which to see what is rough and smooth.”
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Pīṭhasappīpi jaccandhaṃ evamāha "ahaṃ kho bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādāni yehi abhikkameyyaṃ vā paṭikkameyyaṃ vā"ti.
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The cripple said, “Look, I can do what should be done by eyes, but I have no legs with which to go and come.”
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So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi.
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The blind man was delighted, and he made the cripple climb up on his shoulder.
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Pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha "vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā"ti.
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Sitting on the blind man’s shoulder the cripple spoke thus, “Leave the left, take the right; leave the right, take the left.”
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Tattha jaccandhopi nittejo dubbalo na sakena tejena sakena balena gacchati, pīṭhasappīpi nittejo dubbalo na sakena tejena sakena balena gacchati, na ca tesaṃ aññamaññaṃ nissāya gamanaṃ nappavattati, evamevaṃ nāmampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati.
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Herein, the blind man has no efficient power; he is impotent; he cannot travel by his own efficient power, by his own strength. And the cripple has no efficient power; he is impotent; he cannot travel by his own efficient power, by his own strength. But there is nothing to prevent their going when they support each other. So too, mentality has no efficient power; it does not arise or occur in such and such functions by its own efficient power.
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Rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hoti.
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And materiality has no efficient power; it does not arise or occur in such and such functions by its own efficient power. But there is nothing to prevent their occurrence when they support each other.
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Tenetaṃ vuccati –
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36. Hence this is said:
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"Na sakena balena jāyare,
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They cannot come to be by their own strength,
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Nopi sakena balena tiṭṭhare;
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Or yet maintain themselves by their own strength;
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Paradhammavasānuvattino,
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Relying for support on other states,
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Jāyare saṅkhatā attadubbalā.
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Weak in themselves, and formed, they come to be;
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"Parapaccayato ca jāyare,
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They come to be with others as condition.
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Paraārammaṇato samuṭṭhitā;
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They are aroused by others as their objects,
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Ārammaṇapaccayehi ca,
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They are produced by object and condition,
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Paradhammehi cime pabhāvitā.
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And each by something other than itself.
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"Yathāpi nāvaṃ nissāya, manussā yanti aṇṇave;
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And just as men depend upon A boat for traversing the sea.
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Evameva rūpaṃ nissāya, nāmakāyo pavattati.
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So does the mental body need The matter-body for occurrence.
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"Yathā ca manusse nissāya, nāvā gacchati aṇṇave;
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And as the boat depends upon The men for traversing the sea.
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Evameva nāmaṃ nissāya, rūpakāyo pavattati.
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So does the matter-body need The mental body for occurrence.
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"Ubho nissāya gacchanti, manussā nāvā ca aṇṇave;
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Depending each upon the other The boat and men go on the sea.
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Evaṃ nāmañca rūpañca, ubho aññoññanissitā"ti.
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And so do mind and matter both Depend the one upon the other.
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Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ.
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37. The correct vision of mentality and materiality, which, after defining mentality-materiality by these various methods, has been established on the plane of non-confusion by overcoming the perception of a being, is what should be understood as purification of view.
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Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ.
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Other terms for it are “defining of mentality- materiality” and “delimitation of formations.”
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Iti sādhujanapāmojjatthāya kate visuddhimagge
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in the Path of Purification composed for the purpose of gladdening good people.
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Paññābhāvanādhikāre
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in the Treatise on the Development of Understanding
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Diṭṭhivisuddhiniddeso nāma
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called “The Description of Purification of View”
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Aṭṭhārasamo paricchedo.
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The eighteenth chapter
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