Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Visuddhimaggo

The Path of Purification

(Dutiyo bhāgo)

(Second Part)

12. Iddhividhaniddeso

12. Exposition on the Kinds of Psychic Power

Abhiññākathā

Discourse on Direct Knowledge

365. Idāni [Pg.1] yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā, tā abhiññā sampādetuṃ yasmā pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā yogo kātabbo. Evañhissa sā samādhibhāvanā adhigatānisaṃsā ceva bhavissati thiratarā ca, so adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgato sukheneva paññābhāvanaṃ sampādessati. Tasmā abhiññākathaṃ tāva ārabhissāma.

365. Now, this development of concentration was said to have the benefit of direct knowledge by means of those worldly direct knowledges. To bring those direct knowledges to perfection, a yogin who has attained the fourth jhāna in the earth kasiṇa and so on should make an effort. For in doing so, that development of concentration of his will both have its benefit realized and become more stable. And he, endowed with a development of concentration that has its benefit realized and is more stable, will easily bring the development of wisdom to perfection. Therefore, we shall first begin the discourse on direct knowledge.

Bhagavatā hi adhigatacatutthajjhānasamādhīnaṃ kulaputtānaṃ samādhibhāvanānisaṃsadassanatthañceva uttaruttari paṇītapaṇītadhammadesanatthañca ‘‘so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti ekopi hutvā bahudhā hotī’’tiādinā (dī. ni. 1.238) nayena iddhividhaṃ, dibbasotadhātuñāṇaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapāte ñāṇanti pañca lokikābhiññā vuttā.

For the Blessed One, in order to show the benefits of the development of concentration to sons of good family who have attained the concentration of the fourth jhāna, and to teach progressively more sublime states, declared the five worldly direct knowledges by the method beginning: "When his mind is thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and imperturbable, he directs and inclines his mind to the kinds of psychic power. He experiences various kinds of psychic power: having been one, he becomes many..." (Dī. Ni. i, 77); namely, the kinds of psychic power, the divine-ear element knowledge, the knowledge of others' minds, the recollection of past lives, and the knowledge of the passing away and reappearance of beings.

Tattha [Pg.2] ekopi hutvā bahudhā hotītiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā odātakasiṇapariyantesu aṭṭhasu kasiṇesu aṭṭha aṭṭha samāpattiyo nibbattetvā –

Therein, a beginner yogin who wishes to perform the psychic transformation beginning with “having been one, he becomes many,” having produced eight attainments in each of the eight kasiṇas ending with the white kasiṇa—

Kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthāpanato, ārammaṇavavatthāpanatoti.

By forward order of the kasiṇas, by reverse order of the kasiṇas, by forward and reverse order of the kasiṇas; by forward order of the jhānas, by reverse order of the jhānas, by forward and reverse order of the jhānas; by skipping the jhānas, by skipping the kasiṇas, by skipping the jhānas and kasiṇas; by transition of the factors, by transition of the object, by transition of the factors and object; by defining the factors, and by defining the object.

Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ.

The mind should be tamed by means of these fourteen modes.

366. Katamaṃ panettha kasiṇānulomaṃ…pe… katamaṃ ārammaṇavavatthāpananti. Idha bhikkhu pathavīkasiṇe jhānaṃ samāpajjati, tato āpokasiṇeti evaṃ paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpi samāpajjati, idaṃ kasiṇānulomaṃ nāma.

366. Herein, what is the forward order of the kasiṇas? … and what is the defining of the object? Here, a bhikkhu attains jhāna in the earth kasiṇa, then in the water kasiṇa; thus in sequence he attains jhāna in the eight kasiṇas a hundred times, or even a thousand times. This is called the forward order of the kasiṇas.

Odātakasiṇato pana paṭṭhāya tatheva paṭilomakkamena samāpajjanaṃ kasiṇapaṭilomaṃ nāma.

Furthermore, attaining in the same way in reverse order, starting from the white kasiṇa, is called the reverse order of the kasiṇas.

Pathavīkasiṇato paṭṭhāya yāva odātakasiṇaṃ, odātakasiṇatopi paṭṭhāya yāva pathavīkasiṇanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ kasiṇānulomapaṭilomaṃ nāma.

Repeatedly attaining by way of forward and reverse order—starting from the earth kasiṇa up to the white kasiṇa, and starting from the white kasiṇa up to the earth kasiṇa—is called the forward and reverse order of the kasiṇas.

Paṭhamajjhānato pana paṭṭhāya paṭipāṭiyā yāva nevasaññānāsaññāyatanaṃ, tāva punappunaṃ samāpajjanaṃ jhānānulomaṃ nāma.

Furthermore, repeatedly attaining in sequence, starting from the first jhāna up to the base of neither-perception-nor-non-perception, is called the forward order of the jhānas.

Nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānaṃ, tāva punappunaṃ samāpajjanaṃ jhānapaṭilomaṃ nāma.

Repeatedly attaining, starting from the base of neither-perception-nor-non-perception up to the first jhāna, is called the reverse order of the jhānas.

Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ jhānānulomapaṭilomaṃ nāma.

Repeatedly attaining by way of forward and reverse order—starting from the first jhāna up to the base of neither-perception-nor-non-perception, and starting from the base of neither-perception-nor-non-perception up to the first jhāna—is called the forward and reverse order of the jhānas.

Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti [Pg.3] evaṃ kasiṇaṃ anukkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikaṃ nāma. Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā.

Furthermore, having attained the first jhāna in the earth kasiṇa, one attains the third jhāna in that same kasiṇa. Then, having removed that very kasiṇa sign, one attains the base of infinite space, and then the base of nothingness. Thus, without skipping the kasiṇa, the skipping of the jhānas alone, leaving one in between, is called jhāna-skipping. In this way, the application should be made with the water kasiṇa, etc., as the basis.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti iminā nayena jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikaṃ nāma.

Having attained the first jhāna in the earth kasiṇa, one again attains that same jhāna in the fire kasiṇa, then in the blue kasiṇa, then in the red kasiṇa. In this way, without skipping the jhāna, the skipping of the kasiṇas alone, leaving one in between, is called kasiṇa-skipping.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tato tejokasiṇe tatiyaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikaṃ nāma.

Having attained the first jhāna in the earth kasiṇa, then the third jhāna in the fire kasiṇa; having removed the blue kasiṇa sign, the base of infinite space; from the red kasiṇa, the base of nothingness. In this way, the skipping of both jhāna and kasiṇa is called jhāna-and-kasiṇa-skipping.

Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikaṃ nāma.

Furthermore, having attained the first jhāna in the earth kasiṇa, attaining the other jhānas in that same kasiṇa is called factor-transition.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tadeva āpokasiṇe…pe… tadeva odātakasiṇeti evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāma.

Having attained the first jhāna in the earth kasiṇa, and then that same jhāna in the water kasiṇa… and that same jhāna in the white kasiṇa—thus, attaining one and the same jhāna in all the kasiṇas is called object-transition.

Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ ekantarikavasena aṅgānañca ārammaṇānañca saṅkamanaṃ aṅgārammaṇasaṅkantikaṃ nāma.

Having attained the first jhāna in the earth kasiṇa, one attains the second in the water kasiṇa, the third in the fire kasiṇa, the fourth in the air kasiṇa; having removed the blue kasiṇa sign, the base of infinite space; from the yellow kasiṇa, the base of infinite consciousness; from the red kasiṇa, the base of nothingness; from the white kasiṇa, the base of neither-perception-nor-non-perception. Thus, the transition of both factors and objects is called factor-and-object-transition.

Paṭhamaṃ jhānaṃ pana pañcaṅgikanti vavatthapetvā dutiyaṃ tivaṅgikaṃ, tatiyaṃ duvaṅgikaṃ, tathā catutthaṃ ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma.

Furthermore, having defined the first jhāna as five-factored, the second as three-factored, the third as two-factored, and likewise the fourth, the base of infinite space… up to the base of neither-perception-nor-non-perception as two-factored—thus, the defining of the jhāna factors alone is called factor-defining.

Tathā idaṃ pathavīkasiṇanti vavatthapetvā idaṃ āpokasiṇaṃ…pe… idaṃ odātakasiṇanti evaṃ ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma[Pg.4]. Aṅgārammaṇavavatthāpanampi eke icchanti. Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti.

Similarly, having established, 'This is the earth kasiṇa,' 'This is the water kasiṇa,'... up to... 'This is the white kasiṇa'—thus, the establishing of the object alone is called 'establishing the object' (ārammaṇavavatthāpana). Some also desire the establishing of factors and objects (aṅgārammaṇavavatthāpana). However, since this is not found in the Commentaries, it is certainly not an entrance to the development of meditation.

367. Imehi pana cuddasahi ākārehi cittaṃ aparidametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. Ādikammikassa hi kasiṇaparikammampi bhāro, satesu sahassesu vā ekova sakkoti. Katakasiṇaparikammassa nimittuppādanaṃ bhāro, satesu sahassesu vā ekova sakkoti. Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro, satesu sahassesu vā ekova sakkoti. Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. Vikubbanappattassāpi khippanisantibhāvo nāma bhāro, satesu sahassesu vā ekova khippanisantī hoti. Therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva. Taṃ panassānubhāvaṃ disvā thero āha ‘‘āvuso, sace rakkhito nābhavissa sabbe garahappattā assāma ‘nāgarājānaṃ rakkhituṃ nāsakkhiṃsū’ti. Tasmā attanā gahetvā vicaritabbaṃ āvudhaṃ nāma malaṃ sodhetvāva gahetvā vicarituṃ vaṭṭatī’’ti. Te therassa ovāde ṭhatvā tiṃsasahassāpi bhikkhū khippanisantino ahesuṃ.

367. Furthermore, for a beginner yogin who has not tamed the mind in these fourteen ways and has not previously developed meditation, that he should accomplish psychic transformation—such a case does not exist. For a beginner, even the preliminary work on the kasiṇa is a burden; only one in hundreds or thousands is able. For one who has completed the preliminary work on the kasiṇa, producing the sign is a burden; only one in hundreds or thousands is able. When the sign has arisen, developing it to attain absorption is a burden; only one in hundreds or thousands is able. For one who has attained absorption, taming the mind in these fourteen ways is a burden; only one in hundreds or thousands is able. Even for one whose mind has been tamed in these fourteen ways, what is called psychic transformation is a burden; only one in hundreds or thousands is able. Even for one who has attained psychic transformation, what is called the state of quick proficiency is a burden; only one in hundreds or thousands becomes quickly proficient. It is like the Elder Rakkhiṭa, who was of eight years' standing since higher ordination, among some thirty thousand bhikkhus with psychic power who had come to attend to the ailing Elder Mahārohaṇagutta at Therambatthala. His power has been told in the exposition on the earth kasiṇa. Seeing his power, the Elder said: 'Venerable sirs, if Rakkhiṭa had not been here, we would all have incurred blame, it being said, "They were not able to protect the nāga king." Therefore, a weapon that is to be carried about should be taken up and carried about only after cleaning off the rust.' Having stood in the Elder's instruction, all thirty thousand bhikkhus became quickly proficient.

Khippanisantiyāpi ca sati parassa patiṭṭhābhāvo bhāro, satesu sahassesu vā ekova hoti, giribhaṇḍavāhanapūjāya mārena aṅgāravasse pavattite ākāse pathaviṃ māpetvā aṅgāravassaparittārako thero viya.

And even when there is quick proficiency, being a refuge for others is a burden; only one in hundreds or thousands becomes so, like the elder who, at the Giribhaṇḍavāhana festival, when Māra caused a rain of embers, created earth in the sky and became a protector from that rain of embers.

Balavapubbayogānaṃ pana buddhapaccekabuddhaaggasāvakādīnaṃ vināpi iminā vuttappakārena bhāvanānukkamena arahattapaṭilābheneva idañca iddhivikubbanaṃ aññe [Pg.5] ca paṭisambhidādibhedā guṇā ijjhanti. Tasmā yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti, yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti, evameva ādikammikena imehi cuddasahākārehi cittaṃ paridametvā chandasīsacittasīsavīriyasīsavīmaṃsāsīsasamāpajjanavasena ceva āvajjanādivasībhāvavasena ca muduṃ kammaññaṃ katvā iddhividhāya yogo karaṇīyo. Pubbahetusampannena pana kasiṇesu catutthajjhānamatte ciṇṇavasināpi kātuṃ vaṭṭati. Yathā panettha yogo kātabbo, taṃ vidhiṃ dassento bhagavā ‘‘so evaṃ samāhite citte’’tiādimāha.

However, for those of powerful prior practice, such as Buddhas, Paccekabuddhas, chief disciples, and others, this psychic transformation and other qualities, such as the various kinds of analytical knowledge, are accomplished simply by the attainment of Arahantship, even without this aforesaid sequence of development. Therefore, just as a goldsmith who wishes to make a special kind of ornament does so only after making the gold soft and workable by smelting with fire and so on; and just as a potter who wishes to make a special kind of vessel does so only after making the clay well-kneaded and soft; so too, a beginner should make the exertion for the kinds of psychic power after having tamed the mind in these fourteen ways and made it soft and workable, both by means of entering absorption with zeal, mind, effort, or investigation as foremost, and by means of the state of mastery beginning with adverting. But for one endowed with a previous cause, who has practiced mastery in only the fourth jhāna in the kasiṇas, it is also fitting to do so. In order to show how the exertion should be made in this matter, the Blessed One said, 'He, with a mind thus concentrated...' and so on.

368. Tatrāyaṃ pāḷinayānusāreneva vinicchayakathā. Tattha soti so adhigatacatutthajjhāno yogī. Evanti catutthajjhānakkamanidassanametaṃ. Iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. Samāhiteti iminā catutthajjhānasamādhinā samāhite. Citteti rūpāvacaracitte. Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. Anaṅgaṇattāyeva vigatūpakkilese. Aṅgaṇena hi taṃ cittaṃ upakkilissati. Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. Vase vattamānaṃ hi cittaṃ mudunti vuccati. Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. Muduṃ hi cittaṃ kammaniyaṃ hoti sudantamiva suvaṇṇaṃ, tañca ubhayampi subhāvitattāyevāti. Yathāha ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.22).

368. Herein, this is the definitive explanation according to the method of the Pāli text. Therein, 'he' (so) is that yogin who has attained the fourth jhāna. 'Thus' (evaṃ) is an indication of the sequence for the fourth jhāna; that is to say, 'having attained the fourth jhāna by this sequence beginning with the attainment of the first jhāna.' 'Concentrated' (samāhite) means concentrated by this concentration of the fourth jhāna. 'Mind' (citte) means the fine-material sphere mind. As for 'purified' (parisuddhe) and so on, it is purified by the state of purity of mindfulness through equanimity. Because it is purified, it is said to be 'bright' (pariyodāte) and 'luminous' (pabhassare). Because of the destruction of the conditions for pleasure and so on, it is 'stainless' (anaṅgaṇe), due to having its stains of lust and so on removed. Because it is stainless, it is 'without imperfections' (vigatūpakkilese); for that mind is corrupted by a stain. Because it is well-developed, it has 'become soft' (mudubhūte), meaning it has attained mastery. For a mind that functions under one's control is called 'soft' (mudu). And because it is soft, it is 'workable' (kammaniye), that is, 'capable of work' (kammakkhame), 'fit for work' (kammayogge). For a soft mind is workable like well-refined gold, and both are so because they are well-developed. As it is said: 'Bhikkhus, I do not see a single other thing that, when developed and cultivated, is as soft and workable as this, bhikkhus: the mind' (A I 9).

Etesu parisuddhabhāvādīsu ṭhitattā ṭhite. Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite. Saddhādīhi pariggahitattā āneñjappatte. Saddhāpariggahitaṃ hi cittaṃ assaddhiyena na iñjati. Vīriyapariggahitaṃ kosajjena na iñjati. Satipariggahitaṃ pamādena na iñjati. Samādhipariggahitaṃ uddhaccena na iñjati[Pg.6]. Paññāpariggahitaṃ avijjāya na iñjati. Obhāsagataṃ kilesandhakārena na iñjati. Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ hoti. Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.

Because it is established in these states of purity and so on, it is 'established' (ṭhite). Because it is established, it has 'attained the imperturbable' (āneñjappatte), meaning it is 'unshakeable' (acale), 'unwavering' (niriñjane). Or, because it is established under its own control due to its softness and workability, it is 'established' (ṭhite). Because it is supported by faith and so on, it has 'attained the imperturbable' (āneñjappatte). For a mind supported by faith is not shaken by lack of faith. A mind supported by energy is not shaken by laziness. A mind supported by mindfulness is not shaken by heedlessness. A mind supported by concentration is not shaken by restlessness. A mind supported by wisdom is not shaken by ignorance. A mind that has attained light is not shaken by the darkness of the defilements. Supported by these six things, it attains the imperturbable. Thus, a mind endowed with eight factors is capable of being directed to the realization by direct knowledge of things to be realized by direct knowledge.

Aparo nayo, catutthajjhānasamādhinā samāhite. Nīvaraṇadūrabhāvena parisuddhe. Vitakkādisamatikkamena pariyodāte. Jhānapaṭilābhapaccayānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena vigatūpakkilese. Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā mudubhūte. Iddhipādabhāvūpagamena kammaniye. Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhite āneñjappatte. Yathā āneñjappattaṃ hoti, evaṃ ṭhiteti attho. Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtanti.

Another method: When the mind is composed with the concentration of the fourth jhāna, it is purified by being remote from the hindrances; cleansed by transcending thought-conception and so on; unblemished due to the absence of base desires that are a condition for the attainment of jhāna; and free from corruptions due to the removal of the mind's corruptions, such as covetousness. Both of these should be understood in accordance with the Anaṅgaṇa Sutta and the Vatthasutta. When it has become pliable through the attainment of mastery; workable through having reached the state of a basis of psychic power; steady and having attained the imperturbable through the perfection of development and the attainment of the sublime state. The meaning is: as it attains the imperturbable, so it is steady. Thus, a mind endowed with these eight factors is fit to be directed, being a foundation and a basis for the realization by direct knowledge of those things that are to be realized by direct knowledge.

Dasaiddhikathā

An Exposition on the Ten Powers

369. Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha ijjhanaṭṭhena iddhi, nipphattiatthena paṭilābhaṭṭhena cāti vuttaṃ hoti. Yañhi nipphajjati paṭilabbhati ca, taṃ ijjhatīti vuccati. Yathāha ‘‘kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī’’ti (su. ni. 772). Tathā ‘‘nekkhammaṃ ijjhatīti iddhi, paṭiharatīti pāṭihāriyaṃ. Arahattamaggo ijjhatīti iddhi, paṭiharatīti pāṭihāriya’’nti (paṭi. ma. 3.32).

369. In the phrase 'one directs and inclines the mind towards the various kinds of psychic power,' iddhi is so called in the sense of succeeding; that is, it is said to be in the sense of accomplishment and attainment. For whatever is accomplished and attained, that is said to 'succeed' (ijjhati). As it is said: 'For one desiring a sensual pleasure, if that succeeds for him' (Su.ni. 772). Likewise: 'Renunciation succeeds—this is iddhi; it removes the opposite—this is a marvel (pāṭihāriya). The path to Arahantship succeeds—this is iddhi; it removes the opposite—this is a marvel (pāṭihāriya)' (Paṭi. Ma. 3.32).

Aparo nayo, ijjhanaṭṭhena iddhi. Upāyasampadāyetamadhivacanaṃ. Upāyasampadā hi ijjhati adhippetaphalappasavanato. Yathāha – ‘‘ayaṃ kho citto gahapati sīlavā kalyāṇadhammo, sace paṇidahissati ‘anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, tassa kho ayaṃ ijjhissati sīlavato cetopaṇidhi visuddhattā’’ti (saṃ. ni. 4.352).

Another method: Iddhi is so called in the sense of causing to succeed. This is a designation for the accomplishment of the means. For the accomplishment of the means 'succeeds' in that it produces the desired result. As it is said: 'This householder Citta is virtuous, of good character. If he should make an aspiration, "May I in the future be a wheel-turning monarch," this mental aspiration of his, being virtuous, will succeed on account of its purity' (Saṃ. Ni. 4.352).

Aparo nayo, etāya sattā ijjhantīti iddhi. Ijjhantīti iddhā vuddhā ukkaṃsagatā hontīti vuttaṃ hoti. Sā dasavidhā. Yathāha ‘‘kati iddhiyoti dasa iddhiyo’’. Puna caparaṃ āha ‘‘katamā dasa iddhiyo[Pg.7]? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.9).

Another method: It is called iddhi because 'by means of it, beings succeed' (ijjanti). 'They succeed' means they become prosperous, developed, and have reached excellence. It is tenfold. As it is said: 'How many powers (iddhi) are there? There are ten powers.' And further: 'What are the ten powers? The power of determination, the power of transformation, the mind-made power, the power of the pervasion of knowledge, the power of the pervasion of concentration, the noble power, the power born from the result of kamma, the power of a meritorious one, the power consisting of lore, and the power of succeeding in various instances due to right application' (Paṭi. Ma. 3.9).

370. Tattha ‘‘pakatiyā eko bahukaṃ āvajjati. Sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti ‘bahuko homī’’’ti (paṭi. ma. 3.10) evaṃ vibhajitvā dassitā iddhi adhiṭṭhānavasena nipphannattā adhiṭṭhānā iddhi nāma.

370. Therein: 'Being one by nature, one adverts to many. Having adverted to a hundred, a thousand, or a hundred thousand, one determines with knowledge, "I shall become many"' (Paṭi. Ma. 3.10). The power shown and analyzed in this way, being accomplished by means of determination, is called the power of determination (adhiṭṭhānā-iddhi).

371. ‘‘So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbanā iddhi nāma.

371. 'Having abandoned one’s natural appearance, one displays the appearance of a youth, or the appearance of a nāga… or even displays a diverse military formation' (Paṭi. Ma. 3.13). The power that is presented in this way, because it proceeds by means of abandoning the natural appearance and by way of alteration, is called the power of transformation (vikubbanā-iddhi).

372. ‘‘Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomaya’’nti (paṭi. ma. 3.14) iminā nayena āgatā iddhi sarīrabbhantare aññasseva manomayassa sarīrassa nipphattivasena pavattattā manomayā iddhi nāma.

372. 'Here, a bhikkhu creates from this body another body, having material form, mind-made' (Paṭi. Ma. 3.14). The power that is presented in this way, because it proceeds by means of the accomplishment of another, separate mind-made body within the physical body, is called the mind-made power (manomayā-iddhi).

373. Ñāṇuppattito pana pubbe vā pacchā vā taṃkhaṇe vā ñāṇānubhāvanibbatto viseso ñāṇavipphārā iddhi nāma. Vuttañhetaṃ – ‘‘aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi. Āyasmato bākkulassa ñāṇavipphārā iddhi. Āyasmato saṃkiccassa ñāṇavipphārā iddhi. Āyasmato bhūtapālassa ñāṇavipphārā iddhī’’ti (paṭi. ma. 3.15).

373. Now, the special quality produced by the power of knowledge—whether before, after, or at the very moment of the arising of knowledge—is called the power of the pervasion of knowledge (ñāṇavipphārā-iddhi). For this has been said: 'Through the contemplation of impermanence, the abandoning of the perception of permanence is accomplished; this is the power of the pervasion of knowledge… Through the path to Arahantship, the abandoning of all defilements is accomplished; this is the power of the pervasion of knowledge. The power of the pervasion of knowledge of the Venerable Bākkula. The power of the pervasion of knowledge of the Venerable Saṃkicca. The power of the pervasion of knowledge of the Venerable Bhūtapāla' (Paṭi. Ma. 3.15).

Tattha āyasmā bākkulo daharova maṅgaladivase nadiyā nhāpiyamāno dhātiyā pamādena sote patito. Tamenaṃ maccho gilitvā bārāṇasītitthaṃ agamāsi. Tatra taṃ macchabandho gahetvā seṭṭhibhariyāya vikkiṇi. Sā macche sinehaṃ uppādetvā ahameva naṃ pacissāmīti phālentī macchakucchiyaṃ suvaṇṇabimbaṃ viya dārakaṃ disvā putto me laddhoti somanassajātā ahosi. Iti macchakucchiyaṃ arogabhāvo āyasmato bākkulassa [Pg.8] pacchimabhavikassa tena attabhāvena paṭilabhitabbaarahattamaggañāṇānubhāvena nibbattattā ñāṇavipphārā iddhi nāma. Vatthu pana vitthārena kathetabbaṃ.

Therein, the Venerable Bākkula, while still a young boy, was being bathed in the river on an auspicious day when, due to his nurse’s negligence, he fell into the current. A fish swallowed him and went to the landing place at Bārāṇasī. There, a fisherman caught that fish and sold it to a treasurer's wife. She, developing affection for the fish and thinking, 'I myself will cook it,' was cutting it open when she saw in the fish’s belly a child like a golden image. Overjoyed, she thought, 'I have gained a son!' Thus, the state of being without illness in the fish’s belly, on the part of the Venerable Bākkula, who was in his final existence, is called the power of the pervasion of knowledge, because it was produced by the power of the Arahant path-knowledge that was to be attained in that very existence. The story, however, should be told in detail.

Saṃkiccattherassa pana gabbhagatasseva mātā kālamakāsi. Tassā citakaṃ āropetvā sūlehi vijjhitvā jhāpiyamānāya dārako sūlakoṭiyā akkhikūṭe pahāraṃ labhitvā saddaṃ akāsi. Tato dārako jīvatīti otāretvā kucchiṃ phāletvā dārakaṃ ayyikāya adaṃsu. So tāya paṭijaggito vuddhimanvāya pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Iti vuttanayeneva dārucitakāya arogabhāvo āyasmato saṃkiccassa ñāṇavipphārā iddhi nāma.

Furthermore, in the case of the Elder Saṃkicca, his mother passed away while he was still in the womb. As her body was being cremated, having been placed on a pyre and pierced with stakes, the child was struck on the corner of the eye by the tip of a stake and made a sound. Then, thinking, 'The child is alive,' they took her down, cut open her belly, and gave the child to his grandmother. Cared for by her, he grew up, went forth, and attained Arahantship together with the analytical knowledges. Thus, in the manner already described, the state of being without illness on the wooden pyre is called the power of the pervasion of knowledge of the Venerable Saṃkicca.

Bhūtapāladārakassa pana pitā rājagahe daliddamanusso. So dārūnaṃ atthāya sakaṭena aṭaviṃ gantvā dārubhāraṃ katvā sāyaṃ nagaradvārasamīpaṃ patto. Athassa goṇā yugaṃ ossajjitvā nagaraṃ pavisiṃsu. So sakaṭamūle puttakaṃ nisīdāpetvā goṇānaṃ anupadaṃ gacchanto nagarameva pāvisi. Tassa anikkhantasseva dvāraṃ pihitaṃ. Dārakassa vāḷayakkhānucaritepi bahinagare tiyāmarattiṃ arogabhāvo vuttanayeneva ñāṇavipphārā iddhi nāma. Vatthu pana vitthāretabbaṃ.

Furthermore, the father of the boy Bhūtapāla was a poor man in Rājagaha. He went to the forest with a cart for the sake of wood, and having made a load of wood, he arrived near the city gate in the evening. Then his oxen, having cast off their yoke, entered the city. He, having made his young son sit at the base of the cart, followed the tracks of the oxen and entered the city himself. Before he could exit, the gate was closed. The boy's state of being unharmed for the three watches of the night outside the city, in a place frequented by fierce yakkhas, is called the iddhi of knowledge-pervasion, in the manner already described. The story, however, should be elaborated.

374. Samādhito pubbe vā pacchā vā taṃkhaṇe vā samathānubhāvanibbatto viseso samādhivipphārā iddhi. Vuttañhetaṃ ‘‘paṭhamajjhānena nīvaraṇānaṃ pahānaṭṭho ijjhatīti samādhivipphārā iddhi…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti samādhivipphārā iddhi. Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa, āyasmato khāṇukoṇḍaññassa, uttarāya upāsikāya, sāmāvatiyā upāsikāya samādhivipphārā iddhī’’ti (paṭi. ma. 3.16).

374. The distinction that arises from the power of serenity—whether before, after, or at the very moment of concentration—is the supernormal power of concentration-pervasion. For it is said: “Through the first jhāna, the state of abandoning the hindrances is accomplished—this is the supernormal power of concentration-pervasion… up to… through the attainment of the base of neither-perception-nor-non-perception, the state of abandoning the perception of the base of nothingness is accomplished—this is the supernormal power of concentration-pervasion. The Venerable Sāriputta’s supernormal power of concentration-pervasion, the Venerable Sañjīva’s, the Venerable Khāṇukoṇḍañña’s, the laywoman Uttarā’s, and the laywoman Sāmāvatī’s supernormal power of concentration-pervasion” (Paṭisambhidāmagga 3.16).

Tattha yadā āyasmato sāriputtassa mahāmoggallānattherena saddhiṃ kapotakandarāyaṃ viharato juṇhāya rattiyā navoropitehi kesehi ajjhokāse nisinnassa eko duṭṭhayakkho sahāyakena yakkhena vāriyamānopi sīse pahāramadāsi. Yassa meghassa viya gajjato [Pg.9] saddo ahosi. Tadā thero tassa paharaṇasamaye samāpattiṃ appesi. Athassa tena pahārena na koci ābādho ahosi. Ayaṃ tassāyasmato samādhivipphārā iddhi. Vatthu pana udāne (udā. 34) āgatameva.

Therein, when the Venerable Sāriputta was dwelling in Kapotakandara with the Elder Mahāmoggallāna, on a moonlit night, while he was sitting in the open with his hair freshly shaven, a wicked yakkha, though being restrained by his companion yakkha, gave him a blow on the head. The sound of it was like that of a thundering cloud. At that moment, at the time of the blow, the Elder entered into an attainment. Then, from that blow, no affliction whatsoever arose for him. This was that Venerable One’s supernormal power of concentration-pervasion. The story, however, is found in the Udāna (Udāna 34).

Sañjīvattheraṃ pana nirodhasamāpannaṃ kālakatoti sallakkhetvā gopālakādayo tiṇakaṭṭhagomayāni saṅkaḍḍhetvā aggiṃ adaṃsu. Therassa cīvare aṃsumattampi najjhāyittha. Ayamassa anupubbasamāpattivasena pavattasamathānubhāvanibbattattā samādhivipphārā iddhi. Vatthu pana sutte (ma. ni. 1.507) āgatameva.

Furthermore, cowherds and others, thinking that the Elder Sañjīva, who was absorbed in the attainment of cessation, had passed away, gathered grass, sticks, and cow dung and set it on fire. Not even a thread of the Elder’s robe was burned. This was his supernormal power of concentration-pervasion, which arose from the power of serenity that occurred by means of the successive attainments. The story, however, is found in the Sutta (Majjhima Nikāya 1.507).

Khāṇukoṇḍaññatthero pana pakatiyāva samāpattibahulo. So aññatarasmiṃ araññe rattiṃ samāpattiṃ appetvā nisīdi. Pañcasatā corā bhaṇḍakaṃ thenetvā gacchantā ‘‘idāni amhākaṃ anupathaṃ āgacchantā natthī’’ti vissamitukāmā bhaṇḍakaṃ oropayamānā ‘‘khāṇuko aya’’nti maññamānā therasseva upari sabbabhaṇḍakāni ṭhapesuṃ. Tesaṃ vissamitvā gacchantānaṃ paṭhamaṃ ṭhapitabhaṇḍakassa gahaṇakāle kālaparicchedavasena thero vuṭṭhāsi. Te therassa calanākāraṃ disvā bhītā viraviṃsu. Thero ‘‘mā bhāyittha upāsakā, bhikkhu aha’’nti āha. Te āgantvā vanditvā theragatena pasādena pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu (dha. pa. aṭṭha. 1.1). Ayamettha pañcahi bhaṇḍakasatehi ajjhotthaṭassa therassa ābādhābhāvo samādhivipphārā iddhi.

The Elder Khāṇukoṇḍañña, furthermore, was by nature one who frequently entered meditative attainments. In a certain forest, he entered an attainment at night and sat down. Five hundred thieves, having stolen goods and departed, thinking, “Now there are no others following our path,” and wishing to rest, began to unload their goods. Thinking, “This is a tree stump,” they placed all the goods on top of the Elder himself. When they had rested and were about to depart, at the time of taking up the bundle that had been placed first, the Elder emerged from his attainment in accordance with his pre-determination of time. Seeing the Elder’s movement, they were terrified and cried out. The Elder said, “Do not be afraid, lay followers, I am a monk.” They approached, paid homage, and with faith in the Elder, they went forth and attained arahantship together with the analytical knowledges (Dhammapada Aṭṭhakathā 1.1). Herein, the Elder’s freedom from affliction, though covered by five hundred bundles of goods, was the supernormal power of concentration-pervasion.

Uttarā pana upāsikā puṇṇaseṭṭhissa dhītā. Tassā sirimā nāma gaṇikā issāpakatā tattatelakaṭāhaṃ sīse āsiñci. Uttarā taṃkhaṇaññeva mettaṃ samāpajji. Telaṃ pokkharapattato udakabindu viya vivaṭṭamānaṃ agamāsi. Ayamassā samādhivipphārā iddhi. Vatthu pana vitthāretabbaṃ.

Furthermore, the laywoman Uttarā was the daughter of the merchant Puṇṇa. A courtesan named Sirimā, overcome by jealousy, poured a pan of boiling oil on her head. At that very moment, Uttarā entered into an attainment of loving-kindness. The oil rolled off like a drop of water from a lotus leaf. This was her supernormal power of concentration-pervasion. The story, however, should be elaborated.

Sāmāvatī nāma udenassa rañño aggamahesī. Māgaṇḍiyabrāhmaṇo attano dhītāya aggamahesiṭṭhānaṃ patthayamāno tassā vīṇāya āsīvisaṃ [Pg.10] pakkhipāpetvā rājānaṃ āha ‘‘mahārāja, sāmāvatī taṃ māretukāmā vīṇāya āsīvisaṃ gahetvā pariharatī’’ti. Rājā taṃ disvā kupito sāmāvatiṃ vadhissāmīti dhanuṃ āropetvā visapītaṃ khurappaṃ sannayhi. Sāmāvatī saparivārā rājānaṃ mettāya phari. Rājā neva saraṃ khipituṃ na oropetuṃ sakkonto vedhamāno aṭṭhāsi. Tato naṃ devī āha ‘‘kiṃ, mahārāja, kilamasī’’ti? ‘‘Āma kilamāmī’’ti. ‘‘Tena hi dhanuṃ oropehī’’ti. Saro rañño pādamūleyeva pati. Tato naṃ devī ‘‘mahārāja, appaduṭṭhassa nappadussitabba’’nti ovadi. Iti rañño saraṃ muñcituṃ avisahanabhāvo sāmāvatiyā upāsikāya samādhivipphārā iddhīti.

Sāmāvatī was the chief queen of King Udena. The brahmin Māgaṇḍiya, desiring the position of chief queen for his own daughter, had a venomous snake placed in Sāmāvatī's lute and told the king, “Great King, Sāmāvatī wishes to kill you; she carries a venomous snake in her lute.” The king, seeing it, became enraged and, resolving to kill Sāmāvatī, strung his bow and fitted it with a poison-smeared, razor-tipped arrow. Sāmāvatī and her retinue suffused the king with loving-kindness. The king, unable to either shoot the arrow or to lower it, stood trembling. Then the queen asked him, “Great King, are you weary?” “Yes, I am weary.” “In that case, lower the bow.” The arrow fell right at the king’s feet. Then the queen advised him, “Great King, one should not harm one who is without fault.” Thus, the king’s inability to release the arrow was the supernormal power of concentration-pervasion of the laywoman Sāmāvatī.

375. Paṭikkūlādīsu appaṭikkūlasaññivihārādikā pana ariyā iddhi nāma. Yathāha – ‘‘katamā ariyā iddhi? Idha – bhikkhu sace ākaṅkhati ‘paṭikkūle appaṭikkūlasaññī vihareyya’nti, appaṭikkūlasaññī tattha viharati…pe… upekkhako tattha viharati sato sampajāno’’ti (paṭi. ma. 3.17). Ayañhi cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati.

375. Furthermore, the practice of dwelling with the perception of the unrepulsive in the repulsive, and so forth, is called the noble supernormal power. As it is said: “What is the noble supernormal power? Here, if a monk wishes, ‘May I dwell perceiving the unrepulsive in the repulsive,’ he dwells there perceiving the unrepulsive… he dwells there equanimous, mindful, and fully aware” (Paṭisambhidāmagga 3.17). This is called the noble supernormal power because it is possible only for noble ones who have attained mastery over the mind.

Etāya hi samannāgato khīṇāsavo bhikkhu paṭikkūle aniṭṭhe vatthusmiṃ mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. Appaṭikkūle iṭṭhe vatthusmiṃ asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. Tathā paṭikkūlāpaṭikkūlesu tadeva mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. Appaṭikkūlapaṭikkūlesu ca tadeva asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. Cakkhunā rūpaṃ disvā neva sumano hotītiādinā nayena vuttaṃ pana chaḷaṅgupekkhaṃ pavattayamāno paṭikkūle ca appaṭikkūle ca tadubhayaṃ abhinivajjitvā upekkhako viharati sato sampajāno. Paṭisambhidāyañhi ‘‘kathaṃ paṭikkūle appaṭikkūlasaññī viharati? Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati dhātuso vā upasaṃharatī’’tiādinā (paṭi. ma. 3.17) nayena ayameva attho vibhatto. Ayaṃ cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati.

For a bhikkhu endowed with this, whose taints are destroyed, while suffusing with loving-kindness or attending to the elements in a repulsive, undesirable object, he dwells perceiving it as unrepulsive. While suffusing with the perception of foulness or attending to impermanence in an unrepulsive, desirable object, he dwells perceiving it as repulsive. Likewise, in objects that are both repulsive and unrepulsive, by applying the same suffusion with loving-kindness or attention to the elements, he dwells perceiving them as unrepulsive. And in objects that are both unrepulsive and repulsive, by applying the same suffusion with the perception of foulness or attention to impermanence, he dwells perceiving them as repulsive. Furthermore, by exercising the six-factored equanimity as stated in the method beginning, “Having seen a form with the eye, one is neither pleased…,” and having set aside both these states, he dwells equanimous, mindful, and fully aware. For in the Paṭisambhidāmagga, this very meaning is analyzed in the method beginning: “How does one dwell perceiving the repulsive as unrepulsive? One suffuses an undesirable object with loving-kindness or attends to it element-wise,” and so on. This is called noble power because it arises only for noble ones who have attained mastery over the mind.

376. Pakkhīādīnaṃ pana [Pg.11] vehāsagamanādikā kammavipākajā iddhi nāma. Yathāha – ‘‘katamā kammavipākajā iddhi? Sabbesaṃ pakkhīnaṃ sabbesaṃ devānaṃ ekaccānaṃ manussānaṃ ekaccānañca vinipātikānaṃ ayaṃ kammavipākajā iddhī’’ti (paṭi. ma. 3.18). Ettha hi sabbesaṃ pakkhīnaṃ jhānaṃ vā vipassanaṃ vā vināyeva ākāsena gamanaṃ. Tathā sabbesaṃ devānaṃ paṭhamakappikānañca ekaccānaṃ manussānaṃ. Tathā piyaṅkaramātā (saṃ. ni. 1.240) yakkhinī uttaramātā phussamittā dhammaguttāti evamādīnaṃ ekaccānaṃ vinipātikānaṃ ākāsena gamanaṃ kammavipākajā iddhīti.

376. Furthermore, for birds and others, the power of traveling through the sky and so forth is called power born of kamma-result. As it is said: “What is power born of kamma-result? For all birds, all devas, some humans, and some beings in the woeful states—this is power born of kamma-result.” Here, indeed, all birds travel through the sky even without jhāna or insight. Likewise for all devas, and for some humans of the first aeon. Similarly, for some beings in the woeful states—such as the yakkhinī Piyaṅkaramātā, Uttaramātā, Phussamittā, and Dhammaguttā—their traveling through the sky is power born of kamma-result.

377. Cakkavattiādīnaṃ vehāsagamanādikā pana puññavato iddhi nāma. Yathāha ‘‘katamā puññavato iddhi? Rājā cakkavattī vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya antamaso assabandhagobandhapurise upādāya. Jotikassa gahapatissa puññavato iddhi. Jaṭilakassa gahapatissa puññavato iddhi. Ghositassa gahapatissa puññavato iddhi. Meṇḍakassa gahapatissa puññavato iddhi. Pañcannaṃ mahāpuññānaṃ puññavato iddhī’’ti. Saṅkhepato pana paripākaṃ gate puññasambhāre ijjhanakaviseso puññavato iddhi.

377. Furthermore, for wheel-turning monarchs and others, the power of traveling through the sky and so forth is called the power of the meritorious. As it is said: “What is the power of the meritorious? A wheel-turning monarch travels through the sky along with his fourfold army, down to the very horse-grooms and cowherds. The power of the meritorious belongs to the householder Jotika. The power of the meritorious belongs to the householder Jaṭilaka. The power of the meritorious belongs to the householder Ghosita. The power of the meritorious belongs to the householder Meṇḍaka. The power of the meritorious belongs to the five greatly meritorious ones.” In brief, however, the power of the meritorious is a special kind of success that arises when the accumulation of merit has ripened.

Ettha ca jotikassa gahapatissa pathaviṃ bhinditvā maṇipāsādo uṭṭhahi. Catusaṭṭhi ca kapparukkhāti ayamassa puññavato iddhi. Jaṭilakassa asītihattho suvaṇṇapabbato nibbatti. Ghositassa sattasu ṭhānesu māraṇatthāya upakkame katepi arogabhāvo puññavato iddhi. Meṇḍakassa ekakarīsamatte padese sattaratanamayānaṃ meṇḍakānaṃ pātubhāvo puññavato iddhi. Pañca mahāpuññā nāma meṇḍakaseṭṭhi, tassa bhariyā candapadumasirī, putto dhanañcayaseṭṭhi, suṇisā sumanadevī, dāso puṇṇo nāmāti. Tesu seṭṭhissa sīsaṃ nhātassa ākāsaṃ ullokanakāle aḍḍhateḷasakoṭṭhasahassāni ākāsato rattasālīnaṃ pūrenti. Bhariyāya nāḷikodanamattampi gahetvā sakalajambudīpavāsike parivisamānāya bhattaṃ na khīyati. Puttassa sahassatthavikaṃ gahetvā sakalajambudīpavāsikānampi dentassa kahāpaṇā na khīyanti. Suṇisāya ekaṃ [Pg.12] vīhitumbaṃ gahetvā sakalajambudīpavāsikānampi bhājayamānāya dhaññaṃ na khīyati. Dāsassa ekena naṅgalena kasato ito satta ito sattāti cuddasa maggā honti. Ayaṃ nesaṃ puññavato iddhi.

Herein, for the householder Jotika, a jeweled palace arose, splitting the earth. And sixty-four wish-fulfilling trees arose—this was his power of the meritorious. For Jaṭilaka, a golden mountain eighty cubits high came into being. For Ghosita, his remaining unharmed even when attempts were made to kill him in seven places was the power of the meritorious. For Meṇḍaka, the appearance of rams made of the seven jewels in an area of one karīsa was the power of the meritorious. The five greatly meritorious ones were: Meṇḍaka the merchant, his wife Candapadumasirī, his son Dhanañcaya the merchant, his daughter-in-law Sumanadevī, and his slave named Puṇṇa. Among them, when the merchant had washed his head and looked up at the sky, twelve thousand five hundred granaries were filled with red rice from the sky. For his wife, when she took just a nāḷi-measure of cooked rice and served it to all the inhabitants of Jambudīpa, the food was not exhausted. For his son, when he took a purse of a thousand and gave to all the inhabitants of Jambudīpa, the coins were not exhausted. For his daughter-in-law, when she took a single basket of paddy and distributed it to all the inhabitants of Jambudīpa, the grain was not exhausted. For the slave, when he plowed with a single plow, fourteen furrows would appear: seven on this side and seven on that. This was their power of the meritorious.

378. Vijjādharādīnaṃ vehāsagamanādikā pana vijjāmayā iddhi. Yathāha ‘‘katamā vijjāmayā iddhi? Vijjādharā vijjaṃ parijapitvā vehāsaṃ gacchanti. Ākāse antalikkhe hatthimpi dassenti…pe… vividhampi senābyūhaṃ dassentī’’ti (paṭi. ma. 3.18).

378. Furthermore, for knowledge-holders and others, the power of traveling through the sky and so forth is power created by knowledge. As it is said: “What is power created by knowledge? Knowledge-holders, having recited their incantations, travel through the sky. In the air, in space, they display elephant troops… and even various military formations.”

379. Tena tena pana sammāpayogena tassa tassa kammassa ijjhanaṃ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. Yathāha – ‘‘nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi…pe… arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.18). Ettha ca paṭipattisaṅkhātasseva sammāpayogassa dīpanavasena purimapāḷisadisāva pāḷi āgatā. Aṭṭhakathāyaṃ pana sakaṭabyūhādikaraṇavasena yaṃkiñci sippakammaṃ yaṃkiñci vejjakammaṃ tiṇṇaṃ bedānaṃ uggahaṇaṃ tiṇṇaṃ piṭakānaṃ uggahaṇaṃ antamaso kasanavapanādīni upādāya taṃ taṃ kammaṃ katvā nibbattaviseso tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti āgatā. (10)

379. Furthermore, the success of a particular task through a particular right endeavor is ‘power’ in the sense of succeeding because of right endeavor in that particular case. As it is said: “Through renunciation, the goal of abandoning sensual desire is achieved; this is ‘power’ in the sense of succeeding because of right endeavor in that particular case… Through the path of arahantship, the goal of abandoning all defilements is achieved; this is ‘power’ in the sense of succeeding because of right endeavor in that particular case.” And here, a passage similar to the preceding ones is given, showing that right endeavor is a matter of practice. In the commentary, however, it is stated that any special result produced by performing some task—by means of arranging a cart-flank formation and so on; any craft; any medical work; the learning of the three Vedas; the learning of the three Piṭakas; down to and including plowing, sowing, and so on—is ‘power’ in the sense of succeeding because of right endeavor in that particular case. (10)

Iti imāsu dasasu iddhīsu iddhividhāyāti imasmiṃ pade adhiṭṭhānā iddhiyeva āgatā. Imasmiṃ panatthe vikubbanāmanomayāiddhiyopi icchitabbā eva.

Thus, among these ten powers, in the term `iddhividhā`, only the power of determination is meant. However, in this context, the power of transformation and the mind-made power should also be included.

380. Iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā. Cittaṃ abhinīharati abhininnāmetīti so bhikkhu vuttappakāravasena tasmiṃ citte abhiññāpādake jāte iddhividhādhigamatthāya parikammacittaṃ abhinīharati kasiṇārammaṇato apanetvā iddhividhābhimukhaṃ peseti. Abhininnāmetīti adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karoti. Soti so evaṃ katacittābhinīhāro bhikkhu. Anekavihitanti anekavidhaṃ nānappakārakaṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Paccanubhotīti paccanubhavati, phusati [Pg.13] sacchikaroti pāpuṇātīti attho. Idānissa anekavihitabhāvaṃ dassento ‘‘ekopi hutvā’’tiādimāha. Tattha ekopi hutvāti iddhikaraṇato pubbe pakatiyā ekopi hutvā. Bahudhā hotīti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ vā kattukāmo pañhaṃ vā pucchitukāmo hutvā satampi sahassampi hoti. Kathaṃ panāyamevaṃ hoti? Iddhiyā catasso bhūmiyo cattāro pādā aṭṭha padāni soḷasa ca mūlāni sampādetvā ñāṇena adhiṭṭhahanto.

380. The term `iddhividhāya` means 'for the category of psychic power' or 'for the variety of psychic power.' The phrase "He directs and inclines his mind" means that the monk, in the manner described, when that mind which is the basis for higher knowledge has arisen, directs his preparatory mind for the purpose of attaining the kinds of psychic power; he withdraws it from the kasiṇa object and sends it towards the kinds of psychic power. The term `abhininnāmeti` means he makes the mind inclined towards and prone to the psychic power to be attained. The term `so` refers to that monk who has thus directed his mind. The term `anekavihita` means 'manifold, of various kinds.' The term `iddhividha` means 'a category of psychic power.' The term `paccanubhoti` means 'he experiences, contacts, realizes, attains'—this is the meaning. Now, to show its manifold nature, it is said, "Having been one, he becomes many," and so on. Herein, "having been one" means that before performing the psychic feat, he was by nature one. "He becomes many" means that, desiring to walk, to recite, or to ask a question in the presence of many, he becomes a hundred or even a thousand. But how does he become so? By accomplishing the four planes, the four bases of psychic power, the eight factors, and the sixteen roots, and by determining this with knowledge.

381. Tattha catasso bhūmiyoti cattāri jhānāni veditabbāni. Vuttañhetaṃ dhammasenāpatinā ‘‘iddhiyā katamā catasso bhūmiyo? Vivekajabhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhabhūmi catutthaṃ jhānaṃ. Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasitāya iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9). Ettha ca purimāni tīṇi jhānāni yasmā pītipharaṇena ca sukhapharaṇena ca sukhasaññañca lahusaññañca okkamitvā lahumudukammaññakāyo iddhiṃ pāpuṇāti, tasmā iminā pariyāyena iddhilābhāya saṃvattanato sambhārabhūmiyoti veditabbāni. Catutthajjhānaṃ pana iddhilābhāya pakatibhūmiyeva.

381. Herein, "the four planes" should be understood as the four jhānas. For this was said by the General of the Dhamma: "What are the four planes for psychic power? The plane born of seclusion is the first jhāna; the plane of joy and pleasure is the second jhāna; the plane of equanimity and pleasure is the third jhāna; the plane of neither-pain-nor-pleasure is the fourth jhāna. These are the four planes for psychic power. These planes conduce to the obtaining of psychic power, the re-obtaining of psychic power, the transformations of psychic power, the pervasion of psychic power, the mastery of psychic power, and the confidence in psychic power." Herein, the first three jhānas should be understood as preparatory planes because it is by means of the pervasion of joy and the pervasion of pleasure, and by entering upon the perception of pleasure and the perception of lightness, that one, having become light, malleable, and wieldy of body, attains psychic power. Therefore, in this way, because they conduce to the attainment of psychic power, they are to be known as preparatory planes. The fourth jhāna, however, is the natural plane for the attainment of psychic power.

382. Cattāro pādāti cattāro iddhipādā veditabbā. Vuttañhetaṃ ‘‘iddhiyā katame cattāro pādā? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Vīriya… citta… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Iddhiyā ime cattāro pādā iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9). Ettha ca chandahetuko chandādhiko vā samādhi chandasamādhi. Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. Padhānabhūtā saṅkhārā padhānasaṅkhārā. Catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Samannāgatanti chandasamādhinā ca padhānasaṅkhārehi ca upetaṃ. Iddhipādanti nipphattipariyāyena vā ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ abhiññācittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ [Pg.14] adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. Vuttañhetaṃ ‘‘iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho’’ti (vibha. 434).

382. By "the four bases" are to be understood the four bases of psychic power. For it is said: "What are the four bases for psychic power? Here, a bhikkhu develops the basis of psychic power endowed with concentration due to desire and formations of exertion. He develops the basis of psychic power endowed with concentration due to energy... with concentration due to consciousness... with concentration due to investigation and formations of exertion. These are the four bases for psychic power. These bases conduce to the obtaining of psychic power... to the confidence in psychic power." Herein, concentration that has desire as its cause or has desire as its dominant factor is 'concentration due to desire.' This is a designation for the concentration obtained by making the desire to act the dominant factor. Formations that are foremost are 'formations of exertion.' This is a designation for the energy of right exertion that accomplishes the fourfold task. 'Endowed' means possessed of concentration due to desire and formations of exertion. The term `iddhipāda` has this meaning: it is the remaining aggregate of consciousness and mental factors that serves as a basis (`pāda`), in the sense of a foundation, for concentration due to desire and formations of exertion. These latter are associated with the consciousness of direct knowledge and are called `iddhi` (power) either by way of accomplishment, in the sense of 'succeeding' (`ijjhana`), or by way of the saying: 'By this, beings succeed (`ijjanti`), become prosperous, grow, and attain excellence.' For it is said: "The basis of psychic power is, for one who has become thus, the aggregate of feeling... the aggregate of consciousness."

Atha vā pajjate anenāti pādo. Pāpuṇīyatīti attho. Iddhiyā pādo iddhipādo. Chandādīnametaṃ adhivacanaṃ. Yathāha – ‘‘chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi. So anuppannānaṃ pāpakānaṃ…pe… padahati, ime vuccanti padhānasaṅkhārā. Iti ayañca chando ayañca chandasamādhi ime ca padhānasaṅkhārā, ayaṃ vuccati, bhikkhave, chandasamādhipadhānasaṅkhārasamannāgato iddhipādo’’ti (saṃ. ni. 5.825). Evaṃ sesiddhipādesupi attho veditabbo.

Alternatively, `pāda` means 'that by which one proceeds' (`pajjate anena`), in the sense of 'attaining' (`pāpuṇīyati`). The basis (`pāda`) of psychic power (`iddhi`) is `iddhipāda`. This is a designation for desire and the others. As it is said: "Monks, if a monk, relying on desire, attains concentration, attains unification of mind, this is called concentration due to desire. He generates desire for the non-arising of unarisen evil... he strives. These are called the formations of exertion. Thus, this desire, this concentration due to desire, and these formations of exertion—this, monks, is called the basis of psychic power endowed with concentration due to desire and formations of exertion." The meaning should be understood similarly for the other bases of psychic power.

383. Aṭṭha padānīti chandādīni aṭṭha veditabbāni. Vuttañhetaṃ ‘‘iddhiyā katamāni aṭṭha padāni? Chandañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. Chando na samādhi, samādhi na chando. Añño chando, añño samādhi. Vīriyañce bhikkhu… cittañce bhikkhu… vīmaṃsañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. Vīmaṃsā na samādhi, samādhi na vīmaṃsā. Aññā vīmaṃsā, añño samādhi. Iddhiyā imāni aṭṭha padāni iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9). Ettha hi iddhimuppādetukāmatāchando samādhinā ekato niyuttova iddhilābhāya saṃvattati; tathā vīriyādayo. Tasmā imāni aṭṭha padāni vuttānīti veditabbāni.

383. By "the eight factors" (`aṭṭha padāni`) are to be understood the eight items beginning with desire. For it is said: "What are the eight factors for psychic power? If a monk, relying on desire, attains concentration, attains unification of mind—desire is not concentration, concentration is not desire; desire is one thing, concentration is another. If a monk, relying on energy... if a monk, relying on consciousness... if a monk, relying on investigation, attains concentration, attains unification of mind—investigation is not concentration, concentration is not investigation; investigation is one thing, concentration is another. These are the eight factors for psychic power. These factors conduce to the obtaining of psychic power... to the confidence in psychic power." For here, the desire which is the wish to produce psychic power, only when yoked together with concentration, conduces to the attainment of psychic power; likewise for energy and the others. Therefore, it should be understood that these eight factors are mentioned.

384. Soḷasa mūlānīti soḷasahi ākārehi āneñjatā cittassa veditabbā. Vuttañhetaṃ – ‘‘iddhiyā kati mūlāni? Soḷasa mūlāni – anonataṃ cittaṃ kosajje na iñjatīti āneñjaṃ, anunnataṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, anabhinataṃ cittaṃ rāge na iñjatīti āneñjaṃ, anapanataṃ cittaṃ byāpāde na iñjatīti āneñjaṃ, anissitaṃ cittaṃ diṭṭhiyā na iñjatīti āneñjaṃ, appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti āneñjaṃ, vippamuttaṃ cittaṃ kāmarāge na iñjatīti āneñjaṃ, visaṃyuttaṃ cittaṃ kilese na iñjatīti āneñjaṃ, vimariyādikataṃ cittaṃ kilesamariyāde na iñjatīti āneñjaṃ, ekattagataṃ cittaṃ nānattakilese na iñjatīti āneñjaṃ, saddhāya pariggahitaṃ [Pg.15] cittaṃ assaddhiye na iñjatīti āneñjaṃ, vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti āneñjaṃ, satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti āneñjaṃ, samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti āneñjaṃ, obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti āneñjaṃ. Iddhiyā imāni soḷasa mūlāni iddhilābhāya…pe… iddhivesārajjāya saṃvattantī’’ti (paṭi. ma. 3.9).

384. By ‘the sixteen roots’ is meant that the imperturbability of the mind is to be understood through sixteen aspects. For it is said: "How many roots are there for spiritual power? There are sixteen roots: 1. A mind not bent down (anonataṃ) by laziness does not waver—this is imperturbability. 2. A mind not raised up (anunnataṃ) by restlessness does not waver—this is imperturbability. 3. A mind not inclined towards (anabhinataṃ) lust does not waver—this is imperturbability. 4. A mind not turned away from (anapanataṃ) ill will does not waver—this is imperturbability. 5. A mind not dependent (anissitaṃ) on views does not waver—this is imperturbability. 6. A mind not bound (appaṭibaddhaṃ) by sensual desire does not waver—this is imperturbability. 7. A mind liberated (vippamuttaṃ) from sensual lust does not waver—this is imperturbability. 8. A mind detached (visaṃyuttaṃ) from defilements does not waver—this is imperturbability. 9. A mind made boundless (vimariyādikataṃ) does not waver with respect to the limits of defilements—this is imperturbability. 10. A mind that has attained unification (ekattagataṃ) does not waver due to the diversity of defilements—this is imperturbability. 11. A mind upheld (pariggahitaṃ) by faith does not waver due to lack of faith—this is imperturbability. 12. A mind upheld (pariggahitaṃ) by energy does not waver due to laziness—this is imperturbability. 13. A mind upheld (pariggahitaṃ) by mindfulness does not waver due to heedlessness—this is imperturbability. 14. A mind upheld (pariggahitaṃ) by concentration does not waver due to restlessness—this is imperturbability. 15. A mind upheld (pariggahitaṃ) by wisdom does not waver due to ignorance—this is imperturbability. 16. A mind that has attained luminosity (obhāsagataṃ) does not waver in the darkness of ignorance—this is imperturbability. These are the sixteen roots of spiritual power that lead to the attainment of spiritual power... to mastery in spiritual power." (Paṭisambhidāmagga 3.9)

Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva, paṭhamajjhānādīnaṃ pana iddhiyā bhūmipādapadamūlabhāvadassanatthaṃ puna vutto. Purimo ca suttesu āgatanayo. Ayaṃ paṭisambhidāyaṃ. Iti ubhayattha asammohatthampi puna vutto.

Although it is true that this meaning is established by the phrase "with the mind thus concentrated," and so on, it is stated again to show that the first jhāna and so on are the ground, the foundation, the basis, and the root of spiritual power. The former method is the one that comes in the Suttas. This one is in the Paṭisambhidāmagga. Thus, it is stated again also for the purpose of avoiding confusion in both places.

385. Ñāṇena adhiṭṭhahantoti svāyamete iddhiyā bhūmipādapadabhūte dhamme sampādetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya sace sataṃ icchati ‘‘sataṃ homi sataṃ homī’’ti parikammaṃ katvā puna abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti, adhiṭṭhānacittena saheva sataṃ hoti. Sahassādīsupi eseva nayo. Sace evaṃ na ijjhati puna parikammaṃ katvā dutiyampi samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Saṃyuttaṭṭhakathāyaṃ hi ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatīti vuttaṃ. Tattha pādakajjhānacittaṃ nimittārammaṇaṃ. Parikammacittāni satārammaṇāni vā sahassārammaṇāni vā, tāni ca kho vaṇṇavasena, no paṇṇattivasena. Adhiṭṭhānacittampi tatheva satārammaṇaṃ vā sahassārammaṇaṃ vā. Taṃ pubbe vuttaṃ appanācittamiva gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ.

385. ‘One who resolves through knowledge’: This bhikkhu, having accomplished these states that are the ground, foundation, and basis of spiritual power, and having attained the jhāna that is the basis for direct knowledge, emerges from it. If he wishes for a hundred, he performs the preliminary work, thinking, “May I become a hundred, may I become a hundred.” He then again attains the jhāna that is the basis for direct knowledge, emerges from it, and resolves. Simultaneously with the mind of resolution, he becomes a hundred. This is the same method for a thousand and so on. If it does not succeed in this way, one should again perform the preliminary work, attain the jhāna a second time, emerge, and resolve. For in the Commentary to the Saṃyutta Nikāya it is said that it is permissible to attain it once or twice. Therein, the mind of the foundational jhāna has the sign as its object. The minds of the preliminary work have a hundred or a thousand as their object, and they do so by way of appearance, not by way of concept. The mind of resolution similarly has a hundred or a thousand as its object. Like the absorption-consciousness mentioned before, it is a single mind belonging to the fourth jhāna of the form realm that arises immediately after the change-of-lineage consciousness.

386. Yampi paṭisambhidāyaṃ vuttaṃ ‘‘pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā, āvajjitvā ñāṇena adhiṭṭhāti ‘bahuko homī’ti, bahuko hoti, yathā āyasmā cūḷapanthako’’ti (paṭi. ma. 3.10). Tatrāpi āvajjatīti parikammavaseneva vuttaṃ. Āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ. Tasmā bahukaṃ āvajjati, tato tesampi parikammacittānaṃ avasāne samāpajjati, samāpattito vuṭṭhahitvā puna bahuko homīti āvajjitvā tato paraṃ pavattānaṃ tiṇṇaṃ catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti [Pg.16] laddhanāmena ekeneva abhiññāñāṇena adhiṭṭhātīti evamettha attho daṭṭhabbo.

386. And that which is stated in the Paṭisambhidāmagga: ‘By nature, one adverts to many—a hundred, a thousand, or a hundred thousand. Having adverted, one resolves with knowledge, “May I become many,” and one becomes many, like the Venerable Cūḷapanthaka’ (Paṭi. ma. 3.10). Therein, ‘adverts’ is stated by way of the preliminary work. ‘Having adverted, one resolves with knowledge’ is stated by way of the knowledge of direct knowledge. Therefore, one adverts to many; then, at the conclusion of those very minds of preliminary work, one attains the absorption. Having emerged from the attainment, one again adverts, thinking, ‘May I become many.’ Then, with the single knowledge of direct knowledge—which has obtained the name ‘resolution’ by way of its function of establishing, and which arises immediately after the three or four preceding minds of the preliminary stage—one resolves. Thus the meaning here should be understood.

Yaṃ pana vuttaṃ ‘‘yathā āyasmā cūḷapanthako’’ti, taṃ bahudhābhāvassa kāyasakkhidassanatthaṃ vuttaṃ. Taṃ pana vatthunā dīpetabbaṃ. Te kira dvebhātaro panthe jātattā panthakāti nāmaṃ labhiṃsu. Tesaṃ jeṭṭho mahāpanthako, so pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahā hutvā cūḷapanthakaṃ pabbājetvā –

As for the statement, ‘like the Venerable Cūḷapanthaka,’ this was said to show a personal witness to the state of being manifold. This should be illustrated with the story. It is said that the two brothers were born on a path and thus received the name Panthaka. The elder of them was Mahāpanthaka. He went forth and attained arahantship together with the analytical knowledges. Having become an arahant, he gave Cūḷapanthaka the going forth and taught him:

Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkheti. (a. ni. 5.195) –

“Like a fragrant red lotus, blooming at dawn, its scent unfaded; see Aṅgīrasa shining, blazing like the sun in the sky.”

Imaṃ gāthaṃ adāsi. So taṃ catūhi māsehi paguṇaṃ kātuṃ nāsakkhi. Atha naṃ thero abhabbo tvaṃ sāsaneti vihārato nīhari. Tasmiñca kāle thero bhattuddesako hoti. Jīvako theraṃ upasaṅkamitvā ‘‘sve, bhante, bhagavatā saddhiṃ pañcabhikkhusatāni gahetvā amhākaṃ gehe bhikkhaṃ gaṇhathā’’ti āha. Theropi ṭhapetvā cūḷapanthakaṃ sesānaṃ adhivāsemīti adhivāsesi.

He gave him this verse. He was unable to master it in four months. Then the elder expelled him from the monastery, saying, “You are incapable in this Dispensation.” At that time, the elder was the distributor of meals. Jīvaka approached the elder and said, “Venerable sir, tomorrow, please accept a meal at our house, bringing with you five hundred bhikkhus including the Blessed One.” The elder consented for the rest, excluding Cūḷapanthaka.

Cūḷapanthako dvārakoṭṭhake ṭhatvā rodati. Bhagavā dibbacakkhunā disvā taṃ upasaṅkamitvā kasmā rodasīti āha. So taṃ pavattimācikkhi. Bhagavā na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci bhikkhūti taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā iddhiyā pilotikakhaṇḍaṃ abhinimminitvā adāsi, handa bhikkhu imaṃ parimajjanto rajoharaṇaṃ rajoharaṇanti punappunaṃ sajjhāyaṃ karohīti. Tassa tathā karoto taṃ kāḷavaṇṇaṃ ahosi. So parisuddhaṃ vatthaṃ, natthettha doso, attabhāvassa panāyaṃ dosoti saññaṃ paṭilabhitvā pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā anulomato gotrabhusamīpaṃ pāpesi. Athassa bhagavā obhāsagāthā abhāsi –

Cūḷapanthaka stood at the gatehouse, weeping. The Blessed One, seeing him with the divine eye, approached and asked, "Why do you weep?" He explained what had happened. The Blessed One said, "One who is unable to recite is not, on that account, incapable in my dispensation. Do not grieve, bhikkhu." Taking him by the arm, the Blessed One led him into the monastery, created a piece of cloth by psychic power, and gave it to him, saying, "Here, bhikkhu, while rubbing this, repeatedly recite, 'dust-remover, dust-remover.'" As he did so, the cloth became dark-colored. He gained the perception: "The cloth is pure; there is no fault in it. This fault, however, is of one's own being." Having directed knowledge onto the five aggregates, he developed insight and brought it to the proximity of conformity and change-of-lineage knowledge. Then the Blessed One spoke to him the verses of illumination:

‘‘Rāgo rajo na ca pana reṇu vuccati,Rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā paṇḍitā,Viharanti te vigatarajassa sāsane.

Lust is defilement, not what is called dust; 'Defilement' is a designation for lust. Having abandoned that defilement, the wise dwell in the dispensation of the one free from defilement.

‘‘Doso [Pg.17]…pe….

Hatred is defilement, not what is called dust; 'Defilement' is a designation for hatred. Having abandoned that defilement, the wise dwell in the dispensation of the one free from defilement.

‘‘Moho rajo na ca pana reṇu vuccati,Mohassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā paṇḍitā,Viharanti te vigatarajassa sāsane’’ti. (mahāni. 209);

Delusion is defilement, not what is called dust; 'Defilement' is a designation for delusion. Having abandoned that defilement, the wise dwell in the dispensation of the one free from defilement.

Tassa gāthāpariyosāne catupaṭisambhidāchaḷabhiññāparivārā nava lokuttaradhammā hatthagatāva ahesuṃ.

At the end of the verses, the nine supramundane states, accompanied by the four analytical knowledges and the six direct knowledges, were as if they had come into his hand.

Satthā dutiyadivase jīvakassa gehaṃ agamāsi saddhiṃ bhikkhusaṅghena. Atha dakkhiṇodakāvasāne yāguyā diyyamānāya hatthena pattaṃ pidahi. Jīvako kiṃ bhanteti pucchi. Vihāre eko bhikkhu atthīti. So purisaṃ pesesi ‘‘gaccha, ayyaṃ gahetvā sīghaṃ ehī’’ti. Vihārato nikkhante pana bhagavati,

On the second day, the Teacher went to Jīvaka’s house together with the community of monks. Then, at the conclusion of the water dedication, when rice gruel was being offered, he covered his bowl with his hand. Jīvaka asked, "Why is this, Venerable Sir?" The Teacher replied, "There is a monk in the monastery." So Jīvaka sent a man, saying, "Go, fetch the venerable one and come back quickly." But after the Blessed One had departed from the monastery,

Sahassakkhattumattānaṃ, nimminitvāna panthako;

Nisīdambavane ramme, yāva kālappavedanāti. (theragā. 563);

Having created a thousand likenesses of himself, Panthaka sat in the delightful mango grove until the time for the meal was announced.

Atha so puriso gantvā kāsāvehi ekapajjotaṃ ārāmaṃ disvā āgantvā bhikkhūhi bharito bhante ārāmo, nāhaṃ jānāmi katamo so ayyoti āha. Tato naṃ bhagavā āha ‘‘gaccha yaṃ paṭhamaṃ passasi, taṃ cīvarakaṇṇe gahetvā ‘satthā taṃ āmantetī’ti vatvā ānehī’’ti. So taṃ gantvā therasseva cīvarakaṇṇe aggahesi. Tāvadeva sabbepi nimmitā antaradhāyiṃsu. Thero ‘‘gaccha tva’’nti taṃ uyyojetvā mukhadhovanādisarīrakiccaṃ niṭṭhapetvā paṭhamataraṃ gantvā pattāsane nisīdi. Idaṃ sandhāya vuttaṃ ‘‘yathā āyasmā cūḷapanthako’’ti.

Then that man went and, seeing the monastery shining as one blaze with saffron robes, returned and said, 'Venerable sir, the monastery is full of bhikkhus; I do not know which one is the venerable one.' Then the Blessed One said to him, 'Go, grasp the first one you see by the corner of his robe and, saying, “The Teacher summons you,” bring him here.' He went and grasped the elder’s robe-corner. At that very moment, all the created forms disappeared. The elder dismissed him, saying, 'You may go,' and after completing his morning ablutions and other bodily duties, he went ahead and sat in the prepared seat. This was said with reference to: 'Just as the Venerable Cūḷapanthaka.'

Tatra ye te bahū nimmitā te aniyametvā nimmitattā iddhimatā sadisāva honti. Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti. Sace pana nānāvaṇṇe kātukāmo hoti, keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye, tathā [Pg.18] dīghakese, upaḍḍhamuṇḍe, muṇḍe, missakese, upaḍḍharattacīvare, paṇḍukacīvare, padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanarajanapacanacīvarasibbanadhovanādīni karonte aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ettakā bhikkhū paṭhamavayā hontūtiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. Adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva hontīti. Esa nayo bahudhāpi hutvā eko hotītiādīsu.

Therein, those many created forms, being created without being specified, are just like the one with psychic power. Whatever the one with psychic power does—whether in standing, sitting, and so on, or in speaking, being silent, and so on—they do that very thing. But if one wishes to make them of various kinds—some in their early years, some in their middle years, some in their later years; likewise with long hair, partially shaven heads, shaven heads, or mixed-colored hair; some with partially red robes, some with pale yellow robes; some engaged in reciting texts, delivering Dhamma talks, chanting, asking questions, answering questions, dyeing, cooking, sewing robes, washing robes, and so on—or if one wishes to make them of various other kinds, one should emerge from the base jhāna, perform the preliminary work by way of ‘Let so many bhikkhus be in their early years,’ and so on, then re-enter absorption, emerge, and resolve. Simultaneously with the mind of resolution, they become of the very kind that was wished for. This is the method in cases such as 'having become many, he becomes one,' and so forth.

Ayaṃ pana viseso, iminā bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna ‘‘ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī’’ti cintetvā vā, ‘‘ayaṃ vihāro appabhikkhuko, sace keci āgamissanti ‘kuto ime ettakā ekasadisā bhikkhū, addhā therassa esa ānubhāvo’ti maṃ jānissantī’’ti appicchatāya vā antarāva ‘‘eko homī’’ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya ‘‘eko homī’’ti adhiṭṭhātabbaṃ. Adhiṭṭhānacittena saddhiṃyeva eko hoti. Evaṃ akaronto pana yathā paricchinnakālavasena sayameva eko hoti.

But here is a distinction. Having thus created multiplicity, this bhikkhu may wish to become one again within the appointed time for one of two reasons. He may think, 'Having become one, I will walk, recite, or ask questions.' Or, out of modesty, he may think, 'This monastery has few bhikkhus; if some arrive, they will think, “Where did so many identical bhikkhus come from? Surely this is the elder’s power,” and they will recognize me as one with psychic power.' In that case, he should enter the base jhāna, emerge, perform the preparatory undertaking, 'Let me be one,' then again enter absorption, emerge, and resolve, 'Let me be one.' Simultaneously with the thought of resolution, he becomes one. But if he does not do so, he becomes one by himself according to the delimited period of time.

387. Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti tirobhāvaṃ karotīti ayamattho. Idameva hi sandhāya paṭisambhidāyaṃ vuttaṃ ‘‘āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. Tirobhāvanti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita’’nti (paṭi. ma. 3.11). Tatrāyaṃ iddhimā āvibhāvaṃ kātukāmo andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti. Kathaṃ? Ayañhi yathā paṭicchannopi dūre ṭhitopi vā dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya idaṃ andhakāraṭṭhānaṃ ālokajātaṃ hotūti vā, idaṃ paṭicchannaṃ vivaṭaṃ hotūti vā, idaṃ anāpāthaṃ āpāthaṃ hotūti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. Pare dūre ṭhitāpi passanti. Sayampi passitukāmo passati.

387. Herein, ‘making manifest and making disappear’ means ‘one makes manifest and one makes disappear.’ With reference to this, it is indeed stated in the Paṭisambhidāmagga: “To make manifest means to be unobstructed by anything, uncovered, open, and apparent. To make disappear means to be obstructed by something, covered, closed, and concealed” (Paṭis. Ma. 3.11). Here, a person endowed with psychic power, wishing to make manifest, turns darkness into light, the concealed into the open, or the unseen into the seen. How? Just as one who is concealed or standing afar becomes visible, so too, one who wishes to make oneself or another visible emerges from the base jhāna, adverts the mind: ‘Let this dark place become filled with light,’ or ‘Let this concealed place become open,’ or ‘Let this unseen place become visible,’ performs the preliminary work, and resolves as described. Simultaneously with the mind of resolution, it becomes precisely as resolved. Others see them even when standing afar. One oneself sees if one wishes to see.

388. Etaṃ [Pg.19] pana pāṭihāriyaṃ kena katapubbanti? Bhagavatā. Bhagavā hi cūḷasubhaddāya nimantito vissakammunā nimmitehi pañcahi kūṭāgārasatehi sāvatthito sattayojanabbhantaraṃ sāketaṃ gacchanto yathā sāketanagaravāsino sāvatthivāsike, sāvatthivāsino ca sāketavāsike passanti, evaṃ adhiṭṭhāsi. Nagaramajjhe ca otaritvā pathaviṃ dvidhā bhinditvā yāva avīciṃ ākāsañca dvidhā viyūhitvā yāva brahmalokaṃ dassesi.

388. Now, who has performed this miracle before? The Blessed One. For the Blessed One, having been invited by Cūḷasubhaddā, was proceeding from Sāvatthī to Sāketa—a distance of seven yojanas—with five hundred peaked mansions created by Vissakamma, and he resolved that the residents of Sāketa would see the residents of Sāvatthī, and the residents of Sāvatthī would see the residents of Sāketa. And having descended into the middle of the city, he split the earth in two, revealing it down to the Avīci hell, and parted the sky in two, revealing it up to the Brahmā world.

Devorohaṇenapi ca ayamattho vibhāvetabbo. Bhagavā kira yamakapāṭihāriyaṃ katvā caturāsītipāṇasahassāni bandhanā pamocetvā atītā buddhā yamakapāṭihāriyāvasāne kuhiṃ gatāti āvajjitvā tāvatiṃsabhavanaṃ gatāti addasa. Athekena pādena pathavītalaṃ akkamitvā dutiyaṃ yugandharapabbate patiṭṭhapetvā puna purimapādaṃ uddharitvā sinerumatthakaṃ akkamitvā tattha paṇḍukambalasilātale vassaṃ upagantvā sannipatitānaṃ dasasahassacakkavāḷadevatānaṃ ādito paṭṭhāya abhidhammakathaṃ ārabhi. Bhikkhācāravelāya nimmitabuddhaṃ māpesi. So dhammaṃ deseti. Bhagavā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakurūsu piṇḍapātaṃ gahetvā anotattadahatīre paribhuñjati. Sāriputtatthero tattha gantvā bhagavantaṃ vandati. Bhagavā ajja ettakaṃ dhammaṃ desesinti therassa nayaṃ deti. Evaṃ tayo māse abbocchinnaṃ abhidhammakathaṃ kathesi. Taṃ sutvā asītikoṭidevatānaṃ dhammābhisamayo ahosi.

This meaning should also be clarified in relation to the descent from the deva world. It is said that after performing the Twin Miracle and liberating eighty-four thousand beings from bondage, the Blessed One considered, ‘Where did the past Buddhas go at the conclusion of the Twin Miracle?’ and saw that they had gone to the Tāvatiṃsa heaven. Then, having placed one foot on the ground and the other on Mount Yugandhara, he lifted the first foot and planted it on the summit of Mount Sineru. There, on the Pāṇḍukambala stone slab, he entered the rains retreat and began the Abhidhamma discourse for the assembled ten thousand world-sphere devas from the beginning. During his alms-gathering time, he created a Created Buddha, who taught the Dhamma. The Blessed One chewed a nāgalatā toothstick, rinsed his mouth in Lake Anotatta, took almsfood in Uttarakuru, and partook of it on the bank of Lake Anotatta. The Venerable Sāriputta went there and paid homage to the Blessed One. The Blessed One gave the elder the method, saying, ‘Today I have taught this much of the Dhamma.’ Thus, he delivered the Abhidhamma discourse uninterruptedly for three months. Hearing this, eighty koṭi of devas attained comprehension of the Dhamma.

Yamakapāṭihāriye sannipatitāpi dvādasayojanā parisā bhagavantaṃ passitvāva gamissāmāti khandhāvāraṃ bandhitvā aṭṭhāsi. Taṃ cūḷaanāthapiṇḍikaseṭṭhiyeva sabbapaccayehi upaṭṭhāsi. Manussā kuhiṃ bhagavāti jānanatthāya anuruddhattheraṃ yāciṃsu. Thero ālokaṃ vaḍḍhetvā addasa dibbena cakkhunā tattha vassūpagataṃ bhagavantaṃ disvā ārocesi.

The assembly of twelve yojanas, having gathered for the Twin Miracle, pitched camp and remained, thinking, “We will depart only after seeing the Blessed One.” Cūḷa Anāthapiṇḍika the millionaire himself provided all their needs. People, wishing to know where the Blessed One was, requested the Venerable Anuruddha. The Elder increased the light and, with the divine eye, saw the Blessed One who had entered the rains retreat there, and informed them.

Te bhagavato vandanatthāya mahāmoggallānattheraṃ yāciṃsu. Thero parisamajjheyeva mahāpathaviyaṃ nimujjitvā sinerupabbataṃ nibbijjhitvā tathāgatapādamūle [Pg.20] bhagavato pāde vandamānova ummujjitvā bhagavantaṃ etadavoca ‘‘jambudīpavāsino, bhante, bhagavato pāde vanditvā passitvāva gamissāmāti vadantī’’ti. Bhagavā āha ‘‘kuhiṃ pana te, moggallāna, etarahi jeṭṭhabhātā dhammasenāpatī’’ti? ‘‘Saṅkassanagare bhante’’ti. ‘‘Moggallāna, maṃ daṭṭhukāmā sve saṅkassanagaraṃ āgacchantu, ahaṃ sve mahāpavāraṇapuṇṇamāsīuposathadivase saṅkassanagare otarissāmī’’ti. ‘‘Sādhu, bhante’’ti thero dasabalaṃ vanditvā āgatamaggeneva oruyha manussānaṃ santikaṃ sampāpuṇi. Gamanāgamanakāle ca yathā naṃ manussā passanti, evaṃ adhiṭṭhāsi. Idaṃ tāvettha mahāmoggallānatthero āvibhāvapāṭihāriyaṃ akāsi.

They requested the Venerable Mahāmoggallāna to pay homage to the Blessed One. The elder, in the very midst of the assembly, plunged into the great earth, pierced through Mount Sineru, and, paying homage at the feet of the Blessed One, emerged and said: “Venerable sir, the inhabitants of Jambudīpa say they wish to pay homage at your feet and see you before they depart.” The Blessed One asked, “But where, Moggallāna, is your elder brother, the General of the Dhamma, now?” “At Saṅkassa, Venerable sir.” “Moggallāna, let those who wish to see me come to Saṅkassa tomorrow. I will descend to Saṅkassa tomorrow on the great Pavāraṇā full-moon Uposatha day.” “Very well, Venerable sir,” said the elder. Having paid homage to the Ten-Powered One, he descended by the path he came and arrived among the people. And he resolved that people would see him going and coming. This was the miracle of manifestation performed here by the Venerable Mahāmoggallāna.

So evaṃ āgato taṃ pavattiṃ ārocetvā ‘‘dūranti saññaṃ akatvā katapātarāsāva nikkhamathā’’ti āha. Bhagavā sakkassa devarañño ārocesi ‘‘mahārāja, sve manussalokaṃ gacchāmī’’ti. Devarājā vissakammaṃ āṇāpesi ‘‘tāta, sve bhagavā manussalokaṃ gantukāmo, tisso sopānapantiyo māpehi ekaṃ kanakamayaṃ, ekaṃ rajatamayaṃ, ekaṃ maṇimaya’’nti. So tathā akāsi. Bhagavā dutiyadivase sinerumuddhani ṭhatvā puratthimalokadhātuṃ olokesi, anekāni cakkavāḷasahassāni vivaṭāni hutvā ekaṅgaṇaṃ viya pakāsiṃsu. Yathā ca puratthimena, evaṃ pacchimenapi uttarenapi dakkhiṇenapi sabbaṃ vivaṭamaddasa. Heṭṭhāpi yāva avīci, upari yāva akaniṭṭhabhavanaṃ, tāva addasa.

Having thus arrived, he reported the matter and said, “Do not consider it far; set out after having eaten breakfast.” The Blessed One informed Sakka, the king of devas: “Great king, tomorrow I will go to the human world.” The king of devas instructed Vissakamma: “My dear, the Blessed One wishes to go to the human world tomorrow. Prepare three flights of stairs: one of gold, one of silver, and one of jewels.” He did so. The next day, the Blessed One stood atop Mount Sineru and surveyed the eastern world-system. Thousands upon thousands of world-systems became open, appearing like a single courtyard. Just as in the east, so too in the west, north, and south—everything appeared open. Below, as far as Avīci, and above, as far as the Akaniṭṭha realm, all was seen.

Taṃ divasaṃ kira lokavivaraṇaṃ nāma ahosi. Manussāpi deve passanti, devāpi manusse. Tattha neva manussā uddhaṃ ullokenti, na devā adho olokenti, sabbe sammukhāva aññamaññaṃ passanti. Bhagavā majjhe maṇimayena sopānena otarati, chakāmāvacaradevā vāmapasse kanakamayena, suddhāvāsā ca mahābrahmā ca dakkhiṇapasse rajatamayena. Devarājā pattacīvaraṃ aggahesi, mahābrahmā tiyojanikaṃ setacchattaṃ, suyāmo vāḷabījaniṃ, pañcasikho gandhabbaputto tigāvutamattaṃ beḷuvapaṇḍuvīṇaṃ gahetvā tathāgatassa pūjaṃ karonto otarati. Taṃdivasaṃ bhagavantaṃ disvā buddhabhāvāya pihaṃ anuppādetvā ṭhitasatto nāma natthi. Idamettha bhagavā āvibhāvapāṭihāriyaṃ akāsi.

On that day, it is said, the miracle called the 'Opening of the World' occurred. Humans saw the devas, and the devas saw humans. There, humans did not look upwards, nor did the devas look downwards—all saw each other face to face. The Blessed One descended by the central jeweled staircase; the devas of the six sense-sphere realms descended on the left by the golden staircase, while the Suddhāvāsa devas and Mahā Brahmā descended on the right by the silver staircase. The king of devas took the bowl and robe, Mahā Brahmā held a white parasol three yojanas in extent, Suyāma held a yak-tail fan, and Pañcasikha, the gandhabba’s son, holding a beluva lute three gāvutas in length, descended while paying homage to the Tathāgata. On that day, there was no being who, having seen the Blessed One, did not generate an aspiration for Buddhahood. Herein, the Blessed One performed this miracle of manifestation.

Apica [Pg.21] tambapaṇṇidīpe talaṅgaravāsī dhammadinnattheropi tissamahāvihāre cetiyaṅgaṇasmiṃ nisīditvā ‘‘tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hotī’’ti apaṇṇakasuttaṃ (a. ni. 3.16) kathento heṭṭhāmukhaṃ bījaniṃ akāsi, yāva avīcito ekaṅgaṇaṃ ahosi. Tato uparimukhaṃ akāsi, yāva brahmalokā ekaṅgaṇaṃ ahosi. Thero nirayabhayena tajjetvā saggasukhena ca palobhetvā dhammaṃ desesi. Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti.

Furthermore, on the island of Tambapaṇṇi, the elder Dhammadinna, a resident of Talaṅgara, while sitting in the courtyard of the Tissa Mahāvihāra and preaching the Apaṇṇaka Sutta, saying, “Monks, a bhikkhu endowed with three qualities is one who has entered upon the infallible practice,” pointed his fan downwards, and it became a single expanse as far as Avīci. Then he pointed it upwards, and it became a single expanse as far as the Brahmā world. The elder taught the Dhamma, threatening with the fear of hell and enticing with the bliss of heaven. Some became stream-enterers, some once-returners, non-returners, and arahants.

389. Tirobhāvaṃ kātukāmo pana ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti. Kathaṃ? Ayañhi yathā appaṭicchannopi samīpe ṭhitopi vā na dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya ‘‘idaṃ ālokaṭṭhānaṃ andhakāraṃ hotū’’ti vā, ‘‘idaṃ appaṭicchannaṃ paṭicchannaṃ hotū’’ti vā, ‘‘idaṃ āpāthaṃ anāpāthaṃ hotū’’ti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti. Saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. Pare samīpe ṭhitāpi na passanti. Sayampi apassitukāmo na passati.

389. One who wishes to perform an act of concealment, however, can make light into darkness, the unconcealed into the concealed, or the apparent into the non-apparent. How? This person with psychic power, wishing to make themself or another to be unseen even when unconcealed or standing nearby, arises from the base jhāna and, having adverted and performed the preliminary work, resolves in the manner already described, thinking: ‘Let this illuminated place become dark,’ or ‘Let this unconcealed thing become concealed,’ or ‘Let this apparent thing become non-apparent.’ Simultaneously with the mind of resolution, it becomes just as resolved. Others do not see them, even though standing nearby. If they themselves wish not to see, they do not see.

390. Etaṃ pana pāṭihāriyaṃ kena katapubbanti? Bhagavatā. Bhagavā hi yasaṃ kulaputtaṃ samīpe nisinnaṃyeva yathā naṃ pitā na passati, evamakāsi. Tathā vīsayojanasataṃ mahākappinassa paccuggamanaṃ katvā taṃ anāgāmiphale, amaccasahassañcassa sotāpattiphale patiṭṭhāpetvā, tassa anumaggaṃ āgatā sahassitthiparivārā anojādevī āgantvā samīpe nisinnāpi yathā saparisaṃ rājānaṃ na passati, tathā katvā ‘‘api, bhante, rājānaṃ passathā’’ti vutte ‘‘kiṃ pana te rājānaṃ gavesituṃ varaṃ, udāhu attāna’’nti? ‘‘Attānaṃ, bhante’’ti vatvā nisinnāya tassā tathā dhammaṃ desesi, yathā sā saddhiṃ itthisahassena sotāpattiphale patiṭṭhāsi, amaccā anāgāmiphale, rājā arahatteti. Apica tambapaṇṇidīpaṃ [Pg.22] āgatadivase yathā attanā saddhiṃ āgate avasese rājā na passati, evaṃ karontena mahindattherenāpi idaṃ katameva (pārā. aṭṭha. 1.tatiyasaṅgītikathā).

390. Now, by whom was this miracle previously performed? By the Blessed One. For the Blessed One made it so that Yasa the clansman, though seated right nearby, was not seen by his father. Similarly, after going one hundred and twenty yojanas to meet Mahākappina, the Blessed One established him in the fruit of non-returning and his thousand ministers in the fruit of stream-entry. Then Queen Anojā, who had come following his path with a retinue of a thousand women, arrived. The Blessed One made it so that, though she was seated nearby, she did not see the king with his retinue. When she asked, “Venerable sir, do you see the king?” he replied, “What is better for you—to seek the king or to seek yourself?” When she said, “To seek myself, venerable sir,” and sat down, the Blessed One taught her the Dhamma in such a way that she, along with the thousand women, was established in the fruit of stream-entry, the ministers in the fruit of non-returning, and the king in arahantship. Moreover, on the day of his arrival on the island of Tambapaṇṇi, the Elder Mahinda also performed this, making it so that the king did not see the others who had come with him.

391. Apica sabbampi pākaṭaṃ pāṭihāriyaṃ āvibhāvaṃ nāma. Apākaṭapāṭihāriyaṃ tirobhāvaṃ nāma. Tattha pākaṭapāṭihāriye iddhipi paññāyati iddhimāpi. Taṃ yamakapāṭihāriyena dīpetabbaṃ. Tatra hi ‘‘idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattatī’’ti (paṭi. ma. 1.116) evaṃ ubhayaṃ paññāyittha. Apākaṭapāṭihāriye iddhiyeva paññāyati, na iddhimā. Taṃ mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ. Tatra hi āyasmato ca mahakassa, bhagavato ca iddhiyeva paññāyittha, na iddhimā.

391. Furthermore, any manifest miracle is known as a 'manifestation'; an unmanifest miracle is known as a 'concealment.' In a manifest miracle, both the psychic power and the one possessing it are perceived. This is to be illustrated by the Twin Miracle. For in that case it is said: “Here the Tathāgata performs the Twin Miracle, which is not shared by his disciples. From the upper part of his body a mass of fire proceeds; from the lower part of his body a stream of water proceeds.” Thus both were perceived. In an unmanifest miracle, only the psychic power is perceived, not the one possessing it. This is to be illustrated by the Mahaka Sutta and the Brahmanimantanika Sutta. For in those cases, only the psychic power of the Venerable Mahaka and of the Blessed One was perceived, not the ones possessing the power.

Yathāha –

As it is said:

‘‘Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca ‘sādhu me, bhante, ayyo mahako uttarimanussadhammā iddhipāṭihāriyaṃ dassetū’ti. Tena hi tvaṃ gahapati āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsehīti. ‘Evaṃ, bhante’ti kho citto gahapati āyasmato mahakassa paṭissutvā āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsesi. Atha kho āyasmā mahako vihāraṃ pavisitvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesī’’ti (saṃ. ni. 4.346).

Citta the householder, seated to one side, said to the Venerable Mahaka: “Venerable sir, it would be good if the noble Mahaka would show me a superhuman feat of psychic power.” “Then, householder, spread your upper robe on the terrace and place a bundle of grass on it.” “Yes, venerable sir,” Citta the householder replied, and he spread his upper robe on the terrace and placed a bundle of grass on it. Then the Venerable Mahaka entered his dwelling and performed such a feat of psychic power that a flame shot out through the keyhole and the bolt-aperture, burned up the grass, but did not burn the upper robe.

Yathā cāha –

And as it is said:

‘‘Atha khvāhaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhissantī’ti antarahito imaṃ gāthaṃ abhāsiṃ –

“Then, bhikkhus, I performed such a feat of psychic power that Brahmā, the assembly of Brahmā, and the retinue of Brahmā would hear my voice but would not see me. Having become invisible, I recited this verse:

‘Bhave [Pg.23] vāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;

Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi’’’nti. (ma. ni. 1.504);

‘Having seen fear in existence, and in the becoming of those who seek non-existence, I did not praise any kind of existence, nor did I cling to delight.’”

392. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo itaresu. Kuṭṭoti ca gehabhittiyā etamadhivacanaṃ. Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. Asajjamānoti alaggamāno. Seyyathāpi ākāseti ākāse viya. Evaṃ gantukāmena pana ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya kuṭṭaṃ vā pākāraṃ vā sinerucakkavāḷesupi aññataraṃ pabbataṃ vā āvajjitvā kataparikammena ākāso hotūti adhiṭṭhātabbo. Ākāsoyeva hoti. Adho otaritukāmassa, uddhaṃ vā ārohitukāmassa susiro hoti, vinivijjhitvā gantukāmassa chiddo. So tattha asajjamāno gacchati.

392. “He goes unimpeded through a wall, through an enclosure, through a mountain, as if in open space.” Here, “through a wall” means to the other side of the wall, that is to say, the part beyond the wall. This same method applies to the others. “Wall” (kuṭṭa) is a term for the wall of a house. “Enclosure” (pākāra) refers to the surrounding wall of a house, monastery, village, and so on. “Mountain” means an earth mountain or a rock mountain. “Unimpeded” (asajjamāna) means not getting stuck. “As if in open space” means like in space. One wishing to go thus should enter and emerge from the space kasiṇa. Then, having adverted to a wall, an enclosure, or a mountain—even Sineru or the Cakkavāḷa range—and having done the preliminary work, one should resolve, “Let it be space!” It becomes space indeed. For one who wishes to descend below or ascend above, it becomes hollow; for one who wishes to pass right through, it becomes perforated. He then goes there unimpeded.

Tipiṭakacūḷābhayatthero panetthāha – ‘‘ākāsakasiṇasamāpajjanaṃ, āvuso, kimatthiyaṃ, kiṃ hatthiassādīni abhinimminitukāmo hatthiassādi kasiṇāni samāpajjati, nanu yattha katthaci kasiṇe parikammaṃ katvā aṭṭhasamāpattivasībhāvoyeva pamāṇaṃ. Yaṃ yaṃ icchati, taṃ tadeva hotī’’ti. Bhikkhū āhaṃsu – ‘‘pāḷiyā, bhante, ākāsakasiṇaṃyeva āgataṃ, tasmā avassametaṃ vattabba’’nti. Tatrāyaṃ pāḷi –

The Elder Tipiṭakacūḷābhaya then said: “Friend, what is the purpose of entering the space kasiṇa attainment? Does one who wishes to create elephants, horses, and so on, enter the kasiṇas of elephants, horses, and so on? Surely, having done the preliminary work on any kasiṇa whatsoever, mastery of the eight attainments is the standard. Whatever one wishes, that very thing comes to be.” The bhikkhus replied: “Venerable sir, in the Pāḷi only the space kasiṇa is mentioned; therefore, this must necessarily be stated.” Here is the Pāḷi text:

‘‘Pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘ākāso hotū’ti. Ākāso hoti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evameva so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse’’ti (paṭi. ma. 3.11).

“He is by nature an obtainer of the attainment of the space kasiṇa. He adverts to the other side of a wall, the other side of an enclosure, the other side of a mountain. Having adverted, he resolves with knowledge: ‘Let it be space.’ It becomes space. He goes unimpeded through a wall, through an enclosure, through a mountain. Just as ordinary people without psychic power go unimpeded through some unenclosed, unobstructed space, so too one with psychic power who has attained mastery of mind goes unimpeded through a wall, through an enclosure, through a mountain, as if in open space.” (Paṭis. M. iii, 11)

Sace [Pg.24] panassa bhikkhuno adhiṭṭhahitvā gacchantassa antarā pabbato vā rukkho vā uṭṭheti, kiṃ puna samāpajjitvā adhiṭṭhātabbanti? Doso natthi. Puna samāpajjitvā adhiṭṭhānaṃ hi upajjhāyassa santike nissayaggahaṇasadisaṃ hoti. Iminā ca pana bhikkhunā ākāso hotūti adhiṭṭhitattā ākāso hotiyeva. Purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānamevetaṃ. Aññena iddhimatā nimmite pana paṭhamanimmānaṃ balavaṃ hoti. Itarena tassa uddhaṃ vā adho vā gantabbaṃ.

But if, while this bhikkhu is proceeding after having made his resolution, a mountain or a tree arises in his path, must he enter absorption again and make a new resolution? There is no fault in doing so. For resolving again after re-entering absorption is like taking dependence anew on one's preceptor. And since this bhikkhu has resolved, “Let it be space,” it does indeed become space. It is impossible that another natural mountain or tree should arise in his path, given the power of his previous resolution. But when something is created by another person with psychic power, the first creation is more powerful. The other person must go above or below it.

393. Pathaviyāpi ummujjanimujjanti ettha ummujjanti uṭṭhānaṃ vuccati. Nimujjanti saṃsīdanaṃ. Ummujjañca nimujjañca ummujjanimujjaṃ. Evaṃ kātukāmena āpokasiṇaṃ samāpajjitvā uṭṭhāya ettake ṭhāne pathavī udakaṃ hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Saha adhiṭṭhānena yathā paricchinne ṭhāne pathavī udakameva hoti. So tattha ummujjanimujjaṃ karoti. Tatrāyaṃ pāḷi –

393. Regarding “emerging from and diving into the earth”: here “emerging” (ummujjana) means rising up; “diving” (nimujjana) means sinking down. Emerging and diving is “emerging-and-diving.” One who wishes to do this should enter and emerge from the water kasiṇa, and after demarcating a certain area of earth and doing the preliminary work, he should resolve in the way described, “Let this earth be water!” Simultaneously with his resolution, the earth in the demarcated area becomes water indeed. He then performs emerging and diving in it. Here is the Pāḷi:

‘‘Pakatiyā āpokasiṇasamāpattiyā lābhī hoti. Pathaviṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘udakaṃ hotū’ti. Udakaṃ hoti. So pathaviyā ummujjanimujjaṃ karoti. Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evameva so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake’’ti (paṭi. ma. 3.11).

“He is by nature an obtainer of the attainment of the water kasiṇa. He adverts to the earth. Having adverted, he resolves with knowledge: ‘Let it be water.’ It becomes water. He performs emerging and submerging in the earth. Just as ordinary people without psychic power emerge and submerge in water, so too one with psychic power who has attained mastery of mind emerges and submerges in the earth, as if in water.” (Paṭis. M. iii, 11)

Na kevalañca ummujjanimujjameva, nhānapānamukhadhovanabhaṇḍakadhovanādīsu yaṃ yaṃ icchati, taṃ taṃ karoti. Na kevalañca udakameva, sappitelamadhuphāṇitādīsupi yaṃ yaṃ icchati, taṃ taṃ idañcidañca ettakaṃ hotūti āvajjitvā parikammaṃ katvā adhiṭṭhahantassa yathādhiṭṭhitameva hoti. Uddharitvā bhājanagataṃ karontassa sappi sappimeva hoti. Telādīni telādīniyeva. Udakaṃ udakameva. So tattha temitukāmova temeti, na temitukāmo na temeti. Tasseva ca sā pathavī udakaṃ hoti sesajanassa pathavīyeva. Tattha manussā pattikāpi gacchanti, yānādīhipi gacchanti, kasikammādīnipi karontiyeva. Sace panāyaṃ tesampi udakaṃ hotūti [Pg.25] icchati, hotiyeva. Paricchinnakālaṃ pana atikkamitvā yaṃ pakatiyā ghaṭataḷākādīsu udakaṃ, taṃ ṭhapetvā avasesaṃ paricchinnaṭṭhānaṃ pathavīyeva hoti.

Not only emerging and submerging, but he does whatever else he wishes: bathing, drinking, washing his face, washing vessels, and so on. And not only water, but also ghee, oil, honey, molasses, and so on—whatever he desires, he adverts, ‘Let this and that be so much,’ performs the preliminary work, and makes a determination, and it becomes just as he has determined. When he lifts it and places it in a vessel, ghee is just ghee, oils are just oils, and water is just water. There, he gets wet if he wishes to, but does not get wet if he does not wish to. For him alone that earth becomes water, but for other people it remains earth. People there walk on foot, travel by vehicles, and carry on with farming and other activities. If, however, he wishes it to become water for them too, it does so. But once the delimited time has passed, apart from the water that is naturally in pots, ponds, and so on, the remaining delimited area reverts to being earth.

394. Udakepi abhijjamāneti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati. Viparītaṃ abhijjamānaṃ. Evaṃ gantukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya ettake ṭhāne udakaṃ pathavī hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Saha adhiṭṭhānena yathā paricchinnaṭṭhāne udakaṃ pathavīyeva hoti. So tattha gacchati, tatrāyaṃ pāḷi –

394. On water without breaking up: Here, water on which one sinks when treading on it is called 'breaking up.' The opposite is 'not breaking up.' One who wishes to walk thus should enter and emerge from the earth-kasiṇa, delimit a certain area with the thought, ‘Let the water in this place become earth,’ perform the preliminary work, and make a determination in the way described. Simultaneously with his determination, the water in the delimited area becomes just earth. He walks there. On this there is the canonical text:

‘‘Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. Udakaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘pathavī hotū’ti. Pathavī hoti. So abhijjamāne udake gacchati. Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evameva so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviya’’nti (paṭi. ma. 3.11).

‘He is by nature an obtainer of the attainment of the earth-kasiṇa. He adverts to water. Having adverted, he determines with knowledge: “Let it be earth.” It becomes earth. He walks on the water without it breaking up. Just as ordinary people without psychic power walk on the earth without it breaking up, so does that one with psychic power, who has attained mastery of mind, walk on the water without it breaking up, as if on earth.’

Na kevalañca gacchati, yaṃ yaṃ iriyāpathaṃ icchati, taṃ taṃ karoti. Na kevalañca pathavimeva karoti, maṇisuvaṇṇapabbatarukkhādīsupi yaṃ yaṃ icchati, taṃ taṃ vuttanayeneva āvajjitvā adhiṭṭhāti, yathādhiṭṭhitameva hoti. Tasseva ca taṃ udakaṃ pathavī hoti, sesajanassa udakameva, macchakacchapā ca udakakākādayo ca yathāruci vicaranti. Sace panāyaṃ aññesampi manussānaṃ taṃ pathaviṃ kātuṃ icchati, karotiyeva. Paricchinnakālātikkamena pana udakameva hoti.

Not only does he walk, but he can adopt any posture he wishes. Not only does he make it earth, but also gems, gold, mountains, trees, and so on—whatever he wishes, he adverts to it and determines it in the way described, and it becomes just as he has determined. For him alone that water becomes earth; for other people it is just water, and fish, turtles, water-crows, and so on move about in it as they please. If he wishes to make it earth for other people too, he can do so. But with the passing of the delimited time, it becomes water again.

395. Pallaṅkena kamatīti pallaṅkena gacchati. Pakkhī sakuṇoti pakkhehi yuttasakuṇo. Evaṃ kātukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya sace nisinno gantumicchati, pallaṅkappamāṇaṃ ṭhānaṃ paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. Sace nipanno gantukāmo hoti mañcappamāṇaṃ, sace padasā gantukāmo hoti maggappamāṇanti evaṃ yathānurūpaṃ ṭhānaṃ paricchinditvā vuttanayeneva pathavī hotūti adhiṭṭhātabbaṃ, saha adhiṭṭhānena pathavīyeva hoti. Tatrāyaṃ pāḷi –

395. ‘He travels cross-legged’ means he goes while seated in the cross-legged posture. ‘A bird with wings’ means a bird endowed with wings. One who wishes to do this should enter and emerge from the earth-kasiṇa. If he wishes to go while seated, he should delimit a space the size of his cross-legged posture, perform the preliminary work, and determine in the way described. If he wishes to go while lying down, he should delimit a space the size of a couch; if he wishes to go on foot, a space the size of a path. Thus he should delimit a suitable space and determine in the way described, ‘Let it be earth.’ Simultaneously with the determination, it becomes just earth. On this there is the canonical text:

‘‘Ākāsepi [Pg.26] pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti. Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti, ākāsaṃ āvajjati. Āvajjitvā ñāṇena adhiṭṭhāti – ‘pathavī hotū’ti. Pathavī hoti. So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Yathā manussā pakatiyā aniddhimanto pathaviyaṃ caṅkamantipi…pe… seyyampi kappenti, evameva so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi…pe… seyyampi kappetī’’ti (paṭi. ma. 3.11).

“In the sky, he travels cross-legged, just as a bird with wings. He is by nature an obtainer of the attainment of the earth-kasiṇa; he adverts to the sky. Having adverted, he determines with knowledge: ‘Let it be earth.’ It becomes earth. He walks, stands, sits, and lies down in the sky, in the air. Just as ordinary people, without psychic power, walk, stand, sit, and lie down on the earth, so too does this one with psychic power, who has attained mastery of mind, walk, stand, sit, and lie down in the sky, in the air.”

Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ. Kasmā? Antare utusamuṭṭhānā vā pabbatarukkhādayo honti, nāgasupaṇṇādayo vā usūyantā māpenti, nesaṃ dassanatthaṃ. Te pana disvā kiṃ kātabbanti? Pādakajjhānaṃ samāpajjitvā vuṭṭhāya ākāso hotūti parikammaṃ katvā adhiṭṭhātabbaṃ. Thero panāha ‘‘samāpattisamāpajjanaṃ, āvuso, kimatthiyaṃ, nanu samāhitamevassa cittaṃ, tena yaṃ yaṃ ṭhānaṃ ākāso hotūti adhiṭṭhāti, ākāsoyeva hotī’’ti. Kiñcāpi evamāha, atha kho tirokuṭṭapārihāriye vuttanayeneva paṭipajjitabbaṃ.

A bhikkhu who wishes to travel in the sky should also be one who has attained the divine eye. Why? Because in between there might be mountains, trees, etc., arisen from the seasons, or nāgas, supaṇṇas, etc., who, being jealous, might create them; this is for the purpose of seeing them. Seeing them, what should be done? He should attain the basis-jhāna, emerge, and having made the preliminary work, determine: ‘Let it be sky.’ But an elder said: “Friend, what is the purpose of re-entering absorption? Is not his mind already concentrated? By that, whatever place he determines: ‘Let it be sky,’ that place becomes sky.” Although he said so, one should proceed in the manner stated in the case of the wonder of passing through walls.

Apica okāse orohaṇatthampi iminā dibbacakkhulābhinā bhavitabbaṃ, ayañhi sace anokāse nhānatitthe vā gāmadvāre vā orohati. Mahājanassa pākaṭo hoti. Tasmā dibbacakkhunā passitvā anokāsaṃ vajjetvā okāse otaratīti.

Moreover, for the purpose of descending in a suitable place, this bhikkhu should also be one who has attained the divine eye. For if he descends in an unsuitable place, such as a bathing place or a village gate, he becomes conspicuous to the public. Therefore, having seen with the divine eye, he avoids an unsuitable place and descends in a suitable one.

396. Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjatīti ettha candimasūriyānaṃ dvācattālīsayojanasahassassa upari caraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā. Evaṃ upari caraṇaālokakaraṇehi vā mahiddhike teneva mahānubhāve. Parāmasatīti pariggaṇhati ekadese vā chupati. Parimajjatīti samantato ādāsatalaṃ viya parimajjati. Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo. Vuttañhetaṃ paṭisambhidāyaṃ –

396. ‘Even these moon and sun, so powerful and mighty, he touches and strokes with his hand.’ Here, the great power of the moon and sun should be understood from their course above forty-two thousand yojanas, and their great might from illuminating the three continents in a single moment. Alternatively, by their course above and their illumination they are endowed with great power, and by that very fact, with great might. ‘He touches’ (parāmasati) means he grasps or touches a part. ‘He strokes’ (parimajjati) means he rubs all around like a mirror surface. This psychic power of his is accomplished solely by means of the jhāna that is the basis for the direct knowledges; there is no restriction here by way of kasiṇa attainment. For it is said in the Paṭisambhidāmagga:

‘‘Imepi [Pg.27] candimasūriye…pe… parimajjatīti idha so iddhimā cetovasippatto candimasūriye āvajjati, āvajjitvā ñāṇena adhiṭṭhāti – ‘hatthapāse hotū’ti. Hatthapāse hoti. So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evameva so iddhimā…pe… parimajjatī’’ti (paṭi. ma. 3.12).

“‘Even these moon and sun… he strokes.’ Here, one endowed with psychic power, having attained mastery of mind, adverts to the moon and sun. Having adverted, he determines with knowledge: ‘Let them be within arm’s reach.’ They are within arm’s reach. Whether seated or lying down, he touches, grasps, and strokes the moon and sun with his hand. Just as ordinary people, without psychic power, touch, grasp, or stroke some material thing within arm’s reach, so too does one endowed with psychic power… stroke them.”

Svāyaṃ yadi icchati gantvā parāmasituṃ, gantvā parāmasati, yadi pana idheva nisinnako vā nipannako vā parāmasitukāmo hoti, hatthapāse hotūti adhiṭṭhāti, adhiṭṭhānabalena vaṇṭā muttatālaphalaṃ viya āgantvā hatthapāse ṭhite vā parāmasati, hatthaṃ vā vaḍḍhetvā. Vaḍḍhentassa pana kiṃ upādiṇṇakaṃ vaḍḍhati, anupādiṇṇakanti? Upādiṇṇakaṃ nissāya anupādiṇṇakaṃ vaḍḍhati.

If this one wishes to go and touch them, he goes and touches them. But if, while seated or lying right there, he wishes to touch them, he determines: ‘Let them be within arm’s reach.’ By the power of his determination, like a palm fruit released from its stalk, they come and stand within arm’s reach, and he touches them; or he extends his hand and touches them. Now, when he extends it, does what is clung to extend, or what is not clung to? What is not clung to extends, dependent on what is clung to.

Tattha tipiṭakacūḷanāgatthero āha ‘‘kiṃ panāvuso, upādiṇṇakaṃ khuddakampi mahantampi na hoti, nanu yadā bhikkhu tālacchiddādīhi nikkhamati, tadā upādiṇṇakaṃ khuddakaṃ hoti. Yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti.

There, the elder Tipiṭaka Cūḷanāga said: “But, friend, is it not the case that what is clung to is sometimes small and sometimes large? Indeed, when a bhikkhu passes through a keyhole or the like, then what is clung to is small. When he makes a large body, then it is large, like the elder Mahāmoggallāna’s was.”

Nandopanandanāgadamanakathā

The Story of the Taming of the Nāga Nandopananda

Ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā ‘‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ amhākaṃ gehe bhikkhaṃ gaṇhathā’’ti nimantetvā pakkami. Bhagavā adhivāsetvā taṃdivasāvasesaṃ rattibhāgañca vītināmetvā paccūsasamaye dasasahassilokadhātuṃ olokesi. Athassa nandopanando nāma nāgarājā ñāṇamukhe āpāthamāgacchi. Bhagavā ‘‘ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthamāgacchi, atthi nu kho assa upanissayo’’ti āvajjento ‘‘ayaṃ micchādiṭṭhiko tīsu ratanesu appasannoti disvā ko nu kho imaṃ micchādiṭṭhito viveceyyā’’ti āvajjento mahāmoggallānattheraṃ addasa.

On one occasion, the householder Anāthapiṇḍika, having heard the Blessed One’s teaching of the Dhamma, invited him, saying, “Venerable sir, tomorrow, please accept alms in our home together with five hundred bhikkhus,” and then departed. The Blessed One, having accepted, spent the remainder of that day and the night, and at dawn surveyed the ten-thousandfold world-system. Then the Nāga king named Nandopananda came into the range of his knowledge. The Blessed One reflected, “This Nāga king has come into the range of my knowledge. Does he have a supporting condition?” Seeing that “He holds wrong views and has no faith in the Three Jewels,” he then reflected, “Who could separate him from this wrong view?” and he saw the Elder Mahāmoggallāna.

Tato [Pg.28] pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi tathāgato devacārikaṃ gacchatī’’ti. Taṃ divasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. So dibbaratanapallaṅke dibbena setacchattena dhāriyamānena tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaṃ annapānavidhiṃ olokayamāno nisinno hoti. Atha bhagavā yathā nāgarājā passati, tathā katvā tassa vitānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi.

Then, when the night had dawned, having attended to his bodily needs, he addressed the Venerable Ānanda, “Ānanda, announce to the five hundred bhikkhus that the Tathāgata is going on a journey to the deva world.” On that day, they had prepared Nandopananda’s feasting ground. He was seated on a divine jeweled couch, with a divine white parasol held over him, surrounded by three kinds of dancers and a retinue of nāgas, surveying the arrangements of food and drink set out in divine vessels. Then the Blessed One, having made himself visible to the Nāga king, set out with the five hundred bhikkhus towards the Tāvatiṃsa deva world, passing right over the top of his canopy.

Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘‘ime hi nāma muṇḍakā samaṇakā amhākaṃ uparūparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī’’ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena gahetvā adassanaṃ gamesi.

Now at that time, this evil wrong view had arisen in the Nāga king Nandopananda: “Indeed, these shaveling ascetics enter and leave the Tāvatiṃsa abode of the devas by passing right over our own abode! From now on, I will not allow them to pass, scattering the dust from their feet upon our heads.” Rising up, he went to the foot of Mount Sineru, abandoned his normal form, encircled Sineru seven times with his coils, spread his hood above, and then, covering the Tāvatiṃsa abode with his downturned hood, he made it invisible.

Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca ‘‘pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa upari dhajaṃ passāmi. Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi…pe… na vejayantassa pāsādassa upari dhajaṃ passāmī’’ti. ‘‘Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito’’ti. ‘‘Damemi naṃ, bhante’’ti. Na bhagavā anujāni. Atha kho āyasmā bhaddiyo āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Na bhagavā anujāni.

Then the Venerable Raṭṭhapāla said this to the Blessed One: “Venerable sir, previously, while standing in this place, I could see Sineru, I could see the girdle of Sineru, I could see Tāvatiṃsa, I could see the Vejayanta palace, and I could see the banner atop the Vejayanta palace. What, venerable sir, is the reason, what is the cause, that I now see neither Sineru… nor the banner atop the Vejayanta palace?” “Raṭṭhapāla, the Nāga king named Nandopananda is angry with you all. He has encircled Sineru seven times with his coils, covered it with his hood, created darkness, and remains there.” “I will tame him, venerable sir,” he said. The Blessed One did not give permission. Then the Venerable Bhaddiya, the Venerable Rāhula, and so, in succession, all the bhikkhus rose up. The Blessed One did not give permission.

Avasāne mahāmoggallānatthero ‘‘ahaṃ, bhante, damemi na’’nti āha. ‘‘Damehi moggallānā’’ti bhagavā anujāni. Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā [Pg.29] saddhiṃ abhinippīḷesi. Nāgarājā padhūmāyi. Theropi na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthīti padhūmāyi. Nāgarājassa dhūmo theraṃ na bādhati. Therassa pana dhūmo nāgarājānaṃ bādhati. Tato nāgarājā pajjali. Theropi na tuyhaṃyeva sarīre aggi atthi, mayhampi atthīti pajjali. Nāgarājassa tejo theraṃ na bādhati. Therassa pana tejo nāgarājānaṃ bādhati. Nāgarājā ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cāti cintetvā ‘‘bho tvaṃ kosī’’ti paṭipucchi. ‘‘Ahaṃ kho, nanda, moggallāno’’ti. ‘‘Bhante, attano bhikkhubhāvena tiṭṭhāhī’’ti.

Finally, the Elder Mahāmoggallāna said, “Venerable sir, I will tame him.” “Tame him, Moggallāna,” the Blessed One gave permission. The Elder abandoned his own form, created the appearance of a great Nāga king, encircled Nandopananda fourteen times with his coils, placed his own hood on top of Nandopananda’s hood, and pressed down on him together with Sineru. The Nāga king emitted smoke. The Elder also emitted smoke, as if to say, “Smoke is not only in your body; it is in mine too.” The Nāga king’s smoke did not afflict the Elder, but the Elder’s smoke afflicted the Nāga king. Then the Nāga king burst into flames. The Elder also burst into flames, as if to say, “Fire is not only in your body; it is in mine too.” The Nāga king’s fire did not afflict the Elder, but the Elder’s fire afflicted the Nāga king. The Nāga king, thinking, “This one presses down on me with Sineru, emits smoke, and bursts into flames,” asked, “Sir, who are you?” “I, Nanda, am Moggallāna.” “Venerable sir, please remain in your form as a bhikkhu.”

Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami, tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. Tato nāgarājā mukhaṃ vivari. Thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. Bhagavā ‘‘moggallāna, manasikarohi mahiddhiko esa nāgo’’ti āha. Thero ‘‘mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi satasahassampi dameyya’’nti āha.

The Elder, abandoning that form, entered through the Nāga's right ear-passage and exited through the left; he entered through the left ear-passage and exited through the right. Likewise, he entered through the right nostril-passage and exited through the left; he entered through the left nostril-passage and exited through the right. Then the Nāga king opened his mouth. The Elder entered through his mouth and paced back and forth inside his belly, from east to west. The Blessed One said, “Moggallāna, be mindful! That Nāga has great psychic power.” The Elder replied: “Venerable sir, for me the four bases of psychic power have been developed, cultivated, made into a vehicle, made into a foundation, established, mastered, and well undertaken. Let Nandopananda be, venerable sir. I could tame a hundred or even a thousand Nāga kings like Nandopananda.”

Nāgarājā cintesi ‘‘pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā saṅkhādissāmī’’ti cintetvā nikkhama bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthāti āha. Thero nikkhamitvā bahi aṭṭhāsi. Nāgarājā ayaṃ soti disvā nāsavātaṃ vissajji. Thero catutthaṃ jhānaṃ samāpajji. Lomakūpampissa vāto cāletuṃ nāsakkhi. Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino hutvā samāpajjituṃ na sakkhissantīti tesaṃ bhagavā nāgarājadamanaṃ nānujāni.

The Nāga king thought: “He was not seen by me when entering, but now at the time of his exit, I shall place him between my fangs and chew him to powder.” Having thought this, he said: “Come out, venerable sir. Do not trouble me by walking back and forth inside my belly.” The Elder came out and stood outside. The Nāga king, seeing him and thinking, "This is he," released a blast of wind from his nostrils. The Elder entered the fourth jhāna. The wind was unable to stir even a single hair follicle of his. It is said that while the other bhikkhus could perform all manner of miracles from the beginning, upon reaching this point, however, they would not be able to attain absorption by becoming so quick in perception. Therefore, the Blessed One did not permit them to tame the Nāga king.

Nāgarājā [Pg.30] ‘‘ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhiṃ, mahiddhiko samaṇo’’ti cintesi. Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti vadanto therassa pāde vandi. Thero ‘‘satthā, nanda, āgato, ehi gamissāmā’’ti nāgarājānaṃ damayitvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. Nāgarājā bhagavantaṃ vanditvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti āha. Bhagavā ‘‘sukhī hohi, nāgarājā’’ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi.

The Nāga king thought: “With the wind from my nostrils, I was unable to stir even a hair follicle of this ascetic; this ascetic is of great psychic power.” The Elder, abandoning his own form, created the form of a Garuḍa and, displaying the Garuḍa-wind, pursued the Nāga king. The Nāga king, abandoning that form, created the form of a young man and, saying, “Venerable sir, I go to you for refuge,” bowed at the Elder’s feet. The Elder said: “Nanda, the Teacher has come. Come, let us go.” Having thus subdued the Nāga king, making him free of venom, he took him and went to the presence of the Blessed One. The Nāga king bowed to the Blessed One and said: “Venerable sir, I go to you for refuge.” The Blessed One said: “May you be well, Nāga king,” and, surrounded by the community of bhikkhus, he went to Anāthapiṇḍika’s residence.

Anāthapiṇḍiko ‘‘kiṃ, bhante, atidivā āgatatthā’’ti āha. Moggallānassa ca nandopanandassa ca saṅgāmo ahosīti. Kassa, bhante, jayo, kassa parājayoti. Moggallānassa jayo, nandassa parājayoti. Anāthapiṇḍiko ‘‘adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ, sattāhaṃ therassa sakkāraṃ karissāmī’’ti vatvā sattāhaṃ buddhapamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ ‘‘yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā’’ti. Evaṃ vuttepi bhikkhū upādiṇṇakaṃ nissāya anupādiṇṇakameva vaḍḍhatīti āhaṃsu. Ayameva cettha yutti.

Anāthapiṇḍika asked: “Why, venerable sir, have you come so late in the day?” “There was a battle between Moggallāna and Nandopananda.” “Whose, venerable sir, was the victory, and whose the defeat?” “Moggallāna’s was the victory, Nanda’s the defeat.” Anāthapiṇḍika then said: “Venerable sir, may the Blessed One consent to my offering of a meal for seven days in continuous succession. For seven days, I will pay homage to the Elder.” Having said this, for seven days he made a great offering to the five hundred bhikkhus with the Buddha at their head. Thus, with reference to this great form created in the taming of Nandopananda, it was said: “When he creates a great form, it is great like that of the great Elder Mahāmoggallāna.” Even when this was said, the bhikkhus stated: “It is only the unappropriated matter that increases, based on the appropriated matter.” This, indeed, is the correct reasoning here.

So evaṃ katvā na kevalaṃ candimasūriye parāmasati. Sace icchati pādakathalikaṃ katvā pāde ṭhapeti, pīṭhaṃ katvā nisīdati, mañcaṃ katvā nipajjati, apassenaphalakaṃ katvā apassayati. Yathā ca eko, evaṃ aparopi. Anekesupi hi bhikkhusatasahassesu evaṃ karontesu tesañca ekamekassa tatheva ijjhati. Candimasūriyānañca gamanampi ālokakaraṇampi tatheva hoti. Yathā hi pātisahassesu udakapūresu sabbapātīsu ca candamaṇḍalāni dissanti. Pākatikameva ca candassa gamanaṃ ālokakaraṇañca hoti. Tathūpamametaṃ pāṭihāriyaṃ.

Having done so, he not only touches and strokes the moon and sun. If he wishes, he can create a foot-scraper and place his feet on it, create a chair and sit on it, create a couch and lie on it, or create a backrest and lean against it. And as one can do this, so can another. Indeed, even if hundreds of thousands of bhikkhus were doing this, it would succeed in the same way for each and every one of them. And the movement of the moon and sun and their giving of light would continue just as before. It is like how, in thousands of bowls filled with water, the orb of the moon is seen in every bowl, while the natural movement of the moon and its giving of light continue. This miracle is of such a nature.

397. Yāva brahmalokāpīti brahmalokampi paricchedaṃ katvā. Kāyena vasaṃ vattetīti tattha brahmaloke kāyena attano vasaṃ vatteti. Tassattho pāḷiṃ anugantvā veditabbo. Ayañhettha pāḷi –

397. ‘Even up to the Brahmā world’ means: having made the Brahmā world the limit. ‘He wields mastery with the body’ means: there, in the Brahmā world, he wields mastery with his body according to his will. Its meaning is to be understood by referring to the Pāḷi. This, here, is the Pāḷi:

‘‘Yāva [Pg.31] brahmalokāpi kāyena vasaṃ vattetīti. Sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti santike hotūti, santike hoti. Santikepi dūre adhiṭṭhāti dūre hotūti, dūre hoti. Bahukampi thokanti adhiṭṭhāti thokaṃ hotūti, thokaṃ hoti. Thokampi bahukanti adhiṭṭhāti bahukaṃ hotūti, bahukaṃ hoti. Dibbena cakkhunā tassa brahmuno rūpaṃ passati. Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, kāyavasena cittaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. Cittavasena kāyaṃ pariṇāmetvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. So tassa brahmuno purato rūpaṃ abhinimmināti manomayaṃ sabbaṅgapañcaṅgiṃ ahīnindriyaṃ. Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. Sace so iddhimā tiṭṭhati, nisīdati, seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. Sace so iddhimā dhūmāyati, pajjalati, dhammaṃ bhāsati, pañhaṃ pucchati, pañhaṃ puṭṭho vissajjeti, nimmitopi tattha pañhaṃ puṭṭho vissajjeti. Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati. Yaṃ yadeva hi so iddhimā karoti, taṃ tadeva nimmito karotī’’ti (paṭi. ma. 3.12).

“As for the saying, ‘He wields mastery with the body even up to the Brahma world’: If that one with psychic powers, having attained mastery of the mind, wishes to go to the Brahma world, he resolves regarding what is far, ‘Let it be near!’ and it becomes near. He resolves regarding what is near, ‘Let it be far!’ and it becomes far. He resolves regarding what is much, ‘Let it be little!’ and it becomes little. He resolves regarding what is little, ‘Let it be much!’ and it becomes much. With the divine eye, he sees the form of that Brahma. With the divine ear element, he hears the sound of that Brahma. With the knowledge of others’ minds, he knows the mind of that Brahma. If that one with psychic powers, having attained mastery of the mind, wishes to go to the Brahma world with a visible body, he directs the mind by means of the body and resolves the mind by means of the body. Having directed the mind by means of the body and resolved the mind by means of the body, and having entered into the perception of ease and the perception of lightness, he goes to the Brahma world with a visible body. If that one with psychic powers, having attained mastery of the mind, wishes to go to the Brahma world with an invisible body, he directs the body by means of the mind and resolves the body by means of the mind. Having directed the body by means of the mind and resolved the body by means of the mind, and having entered into the perception of ease and the perception of lightness, he goes to the Brahma world with an invisible body. He creates in front of that Brahma a mind-made form, complete in all its major and minor parts, with unimpaired faculties. If that one with psychic powers walks, the created one also walks there. If that one with psychic powers stands, sits, or lies down, the created one also lies down there. If that one with psychic powers emits smoke, blazes, speaks the Dhamma, asks a question, or answers a question when asked, the created one also answers the question there when asked. If that one with psychic powers stands together with that Brahma, converses, or engages in discussion, the created one also stands together with that Brahma, converses, and engages in discussion there. For whatever that one with psychic powers does, that very same thing the created one does.”

Tattha [Pg.32] dūrepi santike adhiṭṭhātīti pādakajjhānato vuṭṭhāya dūre devalokaṃ vā brahmalokaṃ vā āvajjati santike hotūti. Āvajjitvā parikammaṃ katvā puna samāpajjitvā ñāṇena adhiṭṭhāti santike hotūti, santike hoti. Esa nayo sesapadesupi.

Herein, ‘he resolves regarding what is far as near’ means this: emerging from the foundational jhāna, he adverts to a distant deva-world or Brahma-world, thinking, ‘Let it be near!’ Having adverted and performed the preliminary work, he enters the attainment again and resolves with knowledge, ‘Let it be near!’—and it becomes near. This same method should be understood in the remaining phrases as well.

Tattha ko dūraṃ gahetvā santikaṃ akāsīti? Bhagavā. Bhagavā hi yamakapāṭihāriyāvasāne devalokaṃ gacchanto yugandharañca sineruñca santike katvā pathavītalato ekapādaṃ yugandhare patiṭṭhapetvā dutiyaṃ sinerumatthake ṭhapesi. Añño ko akāsi? Mahāmoggallānatthero. Thero hi sāvatthito bhattakiccaṃ katvā nikkhantaṃ dvādasayojanikaṃ parisaṃ tiṃsayojanaṃ saṅkassanagaramaggaṃ saṅkhipitvā taṅkhaṇaññeva sampāpesi.

In this context, who took what was far and made it near? The Blessed One did. For at the conclusion of the Twin Miracle, the Blessed One, while going to the deva world, made Mount Yugandhara and Mount Sineru near. From the earth's surface, he placed one foot on the peak of Yugandhara and the second on the summit of Sineru. Who else did so? The Elder Mahāmoggallāna did. For the elder, having finished his meal and departed from Sāvatthī, shortened the thirty-yojana road to the city of Saṅkassa for the twelve-yojana-long assembly that had departed, and made them arrive in that very moment.

Apica tambapaṇṇidīpe cūḷasamuddattheropi akāsi. Dubbhikkhasamaye kira therassa santikaṃ pātova satta bhikkhusatāni āgamaṃsu. Thero ‘‘mahā bhikkhusaṅgho kuhiṃ bhikkhācāro bhavissatī’’ti cintento sakalatambapaṇṇidīpe adisvā ‘‘paratīre pāṭaliputte bhavissatī’’ti disvā bhikkhū pattacīvaraṃ gāhāpetvā ‘‘ethāvuso, bhikkhācāraṃ gamissāmā’’ti pathaviṃ saṅkhipitvā pāṭaliputtaṃ gato. Bhikkhū ‘‘kataraṃ, bhante, imaṃ nagara’’nti pucchiṃsu. Pāṭaliputtaṃ, āvusoti. Pāṭaliputtaṃ nāma dūre bhanteti. Āvuso, mahallakattherā nāma dūrepi gahetvā santike karontīti. Mahāsamuddo kuhiṃ, bhanteti? Nanu, āvuso, antarā ekaṃ nīlamātikaṃ atikkamitvā āgatatthāti? Āma, bhante. Mahāsamuddo pana mahantoti. Āvuso, mahallakattherā nāma mahantampi khuddakaṃ karontīti.

Moreover, on the island of Tambapaṇṇi, the Elder Cūḷasamudda also did this. It is said that during a time of famine, seven hundred monks came to the Elder's presence early in the morning. The Elder, thinking, ‘The community of monks is large. Where will there be an alms-round?’ and seeing no place in the entire island of Tambapaṇṇi, he perceived, ‘There will be one on the far shore in Pāṭaliputta.’ Having had the monks take their bowls and robes, he said, ‘Come, friends, we shall go for an alms-round.’ Then, by contracting the earth, he went to Pāṭaliputta. The monks asked, ‘Venerable sir, what city is this?’ ‘It is Pāṭaliputta, friends.’ ‘But, venerable sir, is not Pāṭaliputta far away?’ ‘Friends, great elders are able to take what is far and make it near.’ ‘Venerable sir, where is the great ocean?’ ‘Friends, did you not come here having crossed a dark watercourse along the way?’ ‘Yes, venerable sir.’ ‘But the great ocean is vast.’ ‘Friends, great elders are able to make even what is vast small.’”

Yathā cāyaṃ, evaṃ tissadattattheropi sāyanhasamaye nhāyitvā katuttarāsaṅgo mahābodhiṃ vandissāmīti citte uppanne santike akāsi.

Just as this elder did, so too the Elder Tissadatta, in the evening after bathing and putting on his upper robe, when the thought, ‘I will pay homage to the Great Bodhi Tree,’ arose, he made it near.

Santikaṃ pana gahetvā ko dūramakāsīti? Bhagavā. Bhagavā hi attano ca aṅgulimālassa (ma. ni. 2.348) ca antaraṃ santikampi dūramakāsīti.

But who, taking what was near, made it far? The Blessed One did. For the Blessed One made even the short distance between himself and Aṅgulimāla far.

Atha ko bahukaṃ thokaṃ akāsīti? Mahākassapatthero. Rājagahe kira nakkhattadivase pañcasatā kumāriyo candapūve gahetvā nakkhattakīḷanatthāya gacchantiyo bhagavantaṃ disvā kiñci nādaṃsu. Pacchato āgacchantaṃ pana theraṃ disvā amhākaṃ thero eti pūvaṃ dassāmāti sabbā pūve [Pg.33] gahetvā theraṃ upasaṅkamiṃsu. Thero pattaṃ nīharitvā sabbaṃ ekapattapūramattamakāsi. Bhagavā theraṃ āgamayamāno purato nisīdi. Thero āharitvā bhagavato adāsi.

Then, who made what was much into what was little? The Elder Mahākassapa did. It is said that in Rājagaha, on a festival day, five hundred maidens, taking moon-cakes, were going to enjoy the festival. Seeing the Blessed One, they gave nothing. But seeing the Elder coming behind them, they thought, ‘Our elder is coming; let us give him a cake.’ All of them, taking their cakes, approached the elder. The elder took out his bowl and made all of them into a single bowlful. The Blessed One, waiting for the elder, was seated ahead. The elder brought the bowl and gave it to the Blessed One.

Illisaseṭṭhivatthusmiṃ pana mahāmoggallānatthero thokaṃ bahukamakāsi, kākavaliyavatthusmiñca bhagavā. Mahākassapatthero kira sattāhaṃ samāpattiyā vītināmetvā daliddasaṅgahaṃ karonto kākavaliyassa nāma duggatamanussassa gharadvāre aṭṭhāsi. Tassa jāyā theraṃ disvā patino pakkaṃ aloṇambilayāguṃ patte ākiri. Thero taṃ gahetvā bhagavato hatthe ṭhapesi. Bhagavā mahābhikkhusaṅghassa pahonakaṃ katvā adhiṭṭhāsi. Ekapattena ābhatā sabbesaṃ pahosi. Kākavaliyopi sattame divase seṭṭhiṭṭhānaṃ alatthāti.

Furthermore, in the story of Illisaseṭṭhi, the Elder Mahāmoggallāna made a little into much, and in the story of Kākavaliya, the Blessed One did likewise. It is said that the Elder Mahākassapa, having spent seven days in attainment, while undertaking to assist the poor, stood at the door of a destitute man named Kākavaliya. The man’s wife, seeing the elder, poured the cooked, saltless sour gruel prepared for her husband into the bowl. The elder took it and placed it in the Blessed One’s hand. The Blessed One, having made it sufficient for the great community of monks, made a determination. What was brought in a single bowl sufficed for all. Kākavaliya, too, attained the position of a wealthy man on the seventh day.

Na kevalañca thokassa bahukaraṇaṃ, madhuraṃ amadhuraṃ, amadhuraṃ madhurantiādīsupi yaṃ yaṃ icchati, sabbaṃ iddhimato ijjhati. Tathā hi mahāanuḷatthero nāma sambahule bhikkhū piṇḍāya caritvā sukkhabhattameva labhitvā gaṅgātīre nisīditvā paribhuñjamāne disvā gaṅgāya udakaṃ sappimaṇḍanti adhiṭṭhahitvā sāmaṇerānaṃ saññaṃ adāsi. Te thālakehi āharitvā bhikkhusaṅghassa adaṃsu. Sabbe madhurena sappimaṇḍena bhuñjiṃsūti.

And it is not only the making of a little into much; in matters such as making the sweet unsweet and the unsweet sweet, whatever one with psychic power wishes, all is accomplished. For instance, when the Elder named Mahāanuḷa saw many monks who, having gone for alms, had received only dry food and were sitting and eating on the bank of the Ganges, he determined, 'Let the water of the Ganges become ghee,' and gave a sign to the novices. They brought it in small bowls and gave it to the community of monks. All ate with the sweet ghee.

Dibbena cakkhunāti idheva ṭhito ālokaṃ vaḍḍhetvā tassa brahmuno rūpaṃ passati. Idheva ca ṭhito sabbaṃ tassa bhāsato saddaṃ suṇāti. Cittaṃ pajānāti. Kāyavasena cittaṃ pariṇāmetīti karajakāyassa vasena cittaṃ pariṇāmeti. Pādakajjhānacittaṃ gahetvā kāye āropeti. Kāyānugatikaṃ karoti dandhagamanaṃ. Kāyagamanaṃ hi dandhaṃ hoti. Sukhasaññañca lahusaññañca okkamatīti pādakajjhānārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phasseti sampāpuṇāti. Sukhasaññā nāma upekkhāsampayuttasaññā. Upekkhā hi santaṃ sukhanti vuttā. Sāyeva ca saññā nīvaraṇehi ceva vitakkādīhi paccanīkehi ca vimuttattā lahusaññātipi veditabbā. Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. So evaṃ vāyukkhittatūlapicunā [Pg.34] viya sallahukena dissamānena kāyena brahmalokaṃ gacchati. Evaṃ gacchanto ca sace icchati pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati. Sace icchati vāyokasiṇavasena vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati. Apica gantukāmatā eva ettha pamāṇaṃ. ‘‘Sati hi gantukāmatāya’’ evaṃ katacittādhiṭṭhāno adhiṭṭhānavegukkhittova so issāsakhittasaro viya dissamāno gacchati.

With the divine eye: standing right here, he extends the light and sees the form of that brahmā. And standing right here, he hears all the sounds of his speech. He knows his mind. 'He makes the mind conform to the body' means he makes the mind conform by means of the physical body. He takes the mind of the basic jhāna and imposes it on the body. He makes the going slow, in conformity with the body. For the body’s movement is slow. 'He enters upon the perception of pleasure and the perception of lightness' means he enters upon, penetrates, contacts, and attains the perception of pleasure and the perception of lightness that have arisen together with the mind of psychic power, which has the basic jhāna as its object. The perception of pleasure is the name for perception associated with equanimity. For equanimity, being peaceful, is called 'pleasure.' And that same perception, because it is liberated from the hindrances and from opposing states such as initial thought, should also be understood as the perception of lightness. When he has entered upon that, his physical body becomes very light, like a tuft of cotton wool. Thus, with a visible body as light as a tuft of cotton wool tossed by the wind, he goes to the brahmā world. And when going thus, if he wishes, by means of the earth-kasiṇa he creates a path in the air and goes on foot. If he wishes, by means of the air-kasiṇa he determines the air and goes by the air like a tuft of cotton wool. Moreover, the desire to go is the measure here. For when there is the desire to go, having thus made the mind-determination, launched by the impetus of his determination, he goes visibly, like an arrow shot by an archer.

Cittavasena kāyaṃ pariṇāmetīti kāyaṃ gahetvā citte āropeti. Cittānugatikaṃ karoti sīghagamanaṃ. Cittagamanaṃ hi sīghaṃ hoti. Sukhasaññañca lahusaññañca okkamatīti rūpakāyārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamatīti. Sesaṃ vuttanayeneva veditabbaṃ. Idaṃ pana cittagamanameva hoti. Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte tīsupi khaṇesu gacchatīti thero āha. Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti. Yathāruci karoti. Idha panassa sayaṃ gamanameva āgataṃ.

'He makes the body conform to the mind' means he takes the body and imposes it on the mind. He makes the going swift, in conformity with the mind. For the movement of the mind is swift. 'He enters upon the perception of pleasure and the perception of lightness' means he enters upon the perception of pleasure and the perception of lightness that have arisen together with the mind of psychic power, which has the physical body as its object. The rest should be understood in the way already described. This, however, is just like the movement of the mind. When he is going thus with an invisible body, does he go at the arising moment of that mind of determination, or at its presence moment, or at its dissolution moment? When this was said, an elder replied that he goes in all three moments. But does he go himself or does he send a created form? He does as he wishes. Here, however, his own going is what is presented.

Manomayanti adhiṭṭhānamanena nimmitattā manomayaṃ. Ahīnindriyanti idaṃ cakkhusotādīnaṃ saṇṭhānavasena vuttaṃ. Nimmitarūpe pana pasādo nāma natthi. Sace iddhimā caṅkamati nimmitopi tattha caṅkamatītiādi sabbaṃ sāvakanimmitaṃ sandhāya vuttaṃ. Buddhanimmito pana yaṃ yaṃ bhagavā karoti, taṃ tampi karoti. Bhagavato rucivasena aññampi karotīti. Ettha ca yaṃ so iddhimā idheva ṭhito dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, cetopariyañāṇena cittaṃ pajānāti, na ettāvatā kāyena vasaṃ vatteti. Yampi so idheva ṭhito tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, ettāvatāpi na kāyena vasaṃ vatteti. Yampissa dūrepi santike adhiṭṭhātītiādikaṃ adhiṭṭhānaṃ, ettāvatāpi na kāyena vasaṃ vatteti. Yampi so dissamānena vā adissamānena vā kāyena brahmalokaṃ gacchati, ettāvatāpi na kāyena vasaṃ vatteti. Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena [Pg.35] vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāmaṃ. Sesaṃ panettha kāyena vasaṃ vattanāya pubbabhāgadassanatthaṃ vuttanti ayaṃ tāva adhiṭṭhānā iddhi.

'Mind-made': because it is created by the mind of determination, it is called mind-made. 'With faculties undiminished': this is said with reference to the configuration of the eye, ear, and so on. But in a created form, there is no such thing as sensitive matter. The entire passage beginning, 'If the one with psychic power walks, the created form also walks there,' is said in reference to a creation by a disciple. A creation of a Buddha, however, does whatever the Blessed One does; and by the Blessed One’s wish, it can also do other things. And herein, when that one with psychic power, standing right here, sees a form with the divine eye, hears a sound with the divine ear-element, or knows a mind with the knowledge of others’ minds, he does not yet, by that much, exercise mastery with the body. When, standing right here, he stands with that brahmā, converses with him, or engages in discussion, even by that much he does not exercise mastery with the body. And whatever determination he makes, such as 'he determines what is far to be near,' even by that much he does not exercise mastery with the body. And when he goes to the brahmā world with a visible or invisible body, even by that much he does not exercise mastery with the body. But when he accomplishes the procedure described in the passage beginning, 'He creates a form in front of that brahmā,' it is by this much that he is called one who exercises mastery with the body. The rest here has been said to show the preliminary part of exercising mastery with the body. This, for now, is the psychic power of determination.

398. Vikubbanāya pana manomayāya ca idaṃ nānākaraṇaṃ. Vikubbanaṃ tāva karontena ‘‘so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, asuravaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti, brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetī’’ti (paṭi. ma. 3.13) evaṃ vuttesu kumārakavaṇṇādīsu yaṃ yaṃ ākaṅkhati, taṃ taṃ adhiṭṭhātabbaṃ. Adhiṭṭhahantena ca pathavīkasiṇādīsu aññatarārammaṇato abhiññāpādakajjhānato vuṭṭhāya attano kumārakavaṇṇo āvajjitabbo. Āvajjitvā parikammāvasāne puna samāpajjitvā vuṭṭhāya evarūpo nāma kumārako homīti adhiṭṭhātabbaṃ. Saha adhiṭṭhānacittena kumārako hoti devadatto viya (cūḷava. 333). Esa nayo sabbattha.

398. Furthermore, this is the distinction between the power of transformation and the mind-made power. First, regarding transformation: when one performs a transformation, 'having abandoned one's natural appearance, one displays the appearance of a boy, or displays the appearance of a nāga, or displays the appearance of a garuḍa, or displays the appearance of an asura, or displays the appearance of Indra, or displays the appearance of a deva, or displays the appearance of Brahmā, or displays the appearance of the ocean, or displays the appearance of a mountain, or displays the appearance of a lion, or displays the appearance of a tiger, or displays the appearance of a leopard; one displays an elephant, one displays a horse, one displays a chariot, one displays infantry, one displays various military arrays' (Paṭi. Ma. 3.13). Among these appearances mentioned, such as that of a boy, whatever one desires should be determined. When determining, one should emerge from the jhāna that is the basis for direct knowledge, which has one of the kasiṇas as its object, and advert to the appearance of a boy for oneself. Having adverted and completed the preliminary work, one should re-enter the jhāna, emerge, and determine: 'May I become a boy of such a kind.' Simultaneously with the mind-moment of determination, one becomes a boy, like Devadatta (Cūḷavagga 333). This is the method in all cases.

Hatthimpi dassetītiādi panettha bahiddhāpi hatthiādidassanavasena vuttaṃ. Tattha hatthī homīti anadhiṭṭhahitvā hatthī hotūti adhiṭṭhātabbaṃ, assādīsupi eseva nayoti. Ayaṃ vikubbanā iddhi.

The phrase 'one displays an elephant,' etc., is said here also with reference to displaying external things such as elephants. There, instead of determining, 'I shall be an elephant,' one should determine, 'Let there be an elephant.' This is the method for horses and so on too. This is the psychic power of transformation.

399. Manomayaṃ kātukāmo pana pādakajjhānato vuṭṭhāya kāyaṃ tāva āvajjitvā vuttanayeneva susiro hotūti adhiṭṭhāti, susiro hoti. Athassa abbhantare aññaṃ kāyaṃ āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, tassa abbhantare añño kāyo hotūti. So taṃ muñjamhā īsikaṃ viya kosiyā asiṃ viya karaṇḍāya ahiṃ viya ca abbāhati. Tena vuttaṃ ‘‘idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya, tassa evamassa ayaṃ muñjo ayaṃ īsikā[Pg.36], añño muñjo aññā īsikā, muñjamhātveva īsikā pavāḷhā’’tiādi (paṭi. ma. 3.14). Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti. Ayaṃ manomayā iddhi.

399. One who wishes to create a mind-made body, however, should emerge from the basic jhāna and first advert to his own body. Then, in the way already described, he determines, 'Let it be hollow,' and it becomes hollow. Next, having adverted to another body inside it and done the preliminary work, he determines in the way already described, 'Let another body be inside it,' and another body comes to be inside it. He draws it out like a reed from its sheath, a sword from its scabbard, or a snake from its basket. Hence it is said: 'Here, a bhikkhu creates from this body another body—material, mind-made, complete with all its limbs and parts, not deficient in any faculty. It is just as if a man were to draw a reed from its sheath. He would know: "This is the reed, this is the sheath. The reed is one thing, the sheath another. It is from the sheath that the reed has been drawn."' and so on (Paṭi. Ma. 3.14). And here, these similes are given to show that just as the reed and so on are similar to the sheath and so on, so the mind-made form is similar to the one possessing psychic power. This is the psychic power of the mind-made body.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in The Path of Purification, composed for the delight of good people,

Iddhividhaniddeso nāma

The Exposition of Psychic Powers

Dvādasamo paricchedo.

The Twelfth Chapter.

13. Abhiññāniddeso

THE EXPOSITION OF THE DIRECT KNOWLEDGES

Dibbasotadhātukathā

The Account of the Divine Ear Element

400. Idāni [Pg.37] dibbasotadhātuyā niddesakkamo anuppatto. Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo. Sabbattha pana visesamattameva vaṇṇayissāma. Tatra dibbāya sotadhātuyāti ettha dibbasadisattā dibbā. Devānaṃ hi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthā dibbapasādasotadhātu hoti. Ayañcāpi imassa bhikkhuno vīriyabhāvanābalanibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu. Sotadhātukiccakaraṇena ca sotadhātu viyātipi sotadhātu. Tāya dibbāya sotadhātuyā.

13. Now the turn for the exposition of the divine ear element has come. In this and in the three direct knowledges that follow, the meaning of the passage beginning 'With his mind thus concentrated...' (Dī. Ni. 1.240, etc.) should be understood in the way already stated. We shall, however, comment only on the specific points in each case. Herein, in the phrase 'with the divine ear element': it is 'divine' (dibba) because it is like the divine. For the devas have a sensitive ear element produced by wholesome kamma, which is unimpeded by bile, phlegm, blood, etc., and is capable of receiving even distant objects because it is free from defilements. And this bhikkhu’s knowledge-ear-element, produced by the power of the development of energy, is also of the same kind; hence it is called 'divine' because it is like the divine. Furthermore, it is 'divine' because it is obtained by means of the divine abiding and because it is itself dependent on the divine abiding. It is an 'ear element' (sotadhātu) in the sense of hearing and in the sense of being non-sentient. And because it performs the function of the ear element, it is like an ear element, thus it is an 'ear element.' With that divine ear element...

Visuddhāyāti parisuddhāya nirupakkilesāya. Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavanena mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattitvā ṭhitāya. Ubho sadde suṇātīti dve sadde suṇāti. Katame dve? Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. Etena padesapariyādānaṃ veditabbaṃ. Ye dūre santike cāti ye saddā dūre paracakkavāḷepi ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. Etena nippadesapariyādānaṃ veditabbaṃ.

‘Purified’ means perfectly pure, free from defilements. ‘Surpassing the human’ means that, by hearing sounds beyond the human range, it has surpassed the human fleshly ear element and stands having gone beyond it. ‘He hears both sounds’ means he hears two sounds. Which two? Divine and human, that is, the sounds of gods and humans. By this, a partial comprehension should be understood. ‘Those that are distant and those that are near’ means he hears sounds that are far away, even in other world-systems, as well as those nearby, even down to the sounds of creatures dependent on his own body. By this, a complete comprehension should be understood.

Kathaṃ panāyaṃ uppādetabbāti? Tena bhikkhunā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena paṭhamataraṃ pakatisotapathe dūre oḷāriko araññe sīhādīnaṃ saddo āvajjitabbo. Vihāre ghaṇḍisaddo, bherisaddo, saṅkhasaddo, sāmaṇeradaharabhikkhūnaṃ sabbathāmena sajjhāyantānaṃ sajjhāyanasaddo, pakatikathaṃ kathentānaṃ ‘‘kiṃ bhante, kimāvuso’’tiādisaddo, sakuṇasaddo, vātasaddo, padasaddo, pakkuthitaudakassa [Pg.38] cicciṭāyanasaddo, ātape sussamānatālapaṇṇasaddo, kunthakipillikādisaddoti evaṃ sabboḷārikato pabhuti yathākkamena sukhumasaddā āvajjitabbā. Tena puratthimāya disāya saddānaṃ saddanimittaṃ manasikātabbaṃ. Pacchimāya, uttarāya, dakkhiṇāya, heṭṭhimāya, uparimāya disāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya saddānaṃ saddanimittaṃ manasikātabbaṃ. Oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasikātabbaṃ. Tassa te saddā pākatikacittassāpi pākaṭā honti. Parikammasamādhicittassa pana ativiya pākaṭā.

But how is this to be produced? That bhikkhu, having attained the absorption that is the basis for direct knowledge, should emerge and, with a mind in preparatory concentration, first advert to a coarse sound in the normal range of hearing in a remote forest—such as the sound of lions, etc. In a monastery, he should advert to the sound of a gong, the sound of a drum, the sound of a conch shell, the sound of recitation by young novices and junior bhikkhus reciting with all their might, the sound of ordinary conversation like 'What, venerable sir? What, friend?' and so on, the sound of birds, the sound of wind, the sound of footsteps, the sizzling sound of boiling water, the sound of palm leaves drying in the sun, the sound of ants and other insects—thus, from the coarsest onwards, he should gradually advert to subtle sounds in due order. He should attend to the sign of sound in the eastern direction, then in the western, northern, southern, lower, and upper directions, and in the southeastern, southwestern, northwestern, and northeastern intermediate directions. He should attend to the sign of both coarse and subtle sounds. For him, those sounds are manifest even to a normal mind, but they are exceedingly manifest to a mind in preparatory concentration.

Tassevaṃ saddanimittaṃ manasikaroto idāni dibbasotadhātu uppajjissatīti tesu saddesu aññataraṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. Tasmiṃ niruddhe cattāri pañca vā javanāni javanti, yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ. Tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, ayaṃ dibbasotadhātūti veditabbā. Tato paraṃ tasmiṃ sote patito hoti. Taṃ thāmajātaṃ karontena ‘‘etthantare saddaṃ suṇāmī’’ti ekaṅgulamattaṃ paricchinditvā vaḍḍhetabbaṃ. Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ.

When he thus attends to the sound sign, at the point when the divine ear element is about to arise, mind-door adverting arises, taking one of those sounds as its object. When that ceases, four or five impulsions occur. Among them, the first three or four are sense-sphere mind-states known as preparatory, access, conformity, and change-of-lineage. The fourth or fifth is an absorption mind-state, belonging to the fourth jhāna of the fine-material sphere. Here, the knowledge that arises together with that absorption mind-state should be understood as the divine ear element. Thereafter, he is established in that ear. To strengthen it, he should define a boundary—such as, “Within this space, I hear sounds”—about the size of a finger’s breadth, and then expand it. Next, he should repeatedly define and expand the boundary—progressing to two fingers’ breadth, four fingers’ breadth, eight fingers’ breadth, a span, a cubit, the interior of a room, a mansion, a monastic compound, a monastery, an alms-resort village, a district, and so on—up to the world-sphere or even beyond.

Evaṃ adhigatābhiñño esa pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde puna pādakajjhānaṃ asamāpajjitvāpi abhiññāñāṇena suṇātiyeva. Evaṃ suṇanto ca sacepi yāva brahmalokā saṅkhabheripaṇavādisaddehi ekakolāhalaṃ hoti, pāṭiyekkaṃ vavatthapetukāmatāya sati ayaṃ saṅkhasaddo ayaṃ bherisaddoti vavatthapetuṃ sakkotiyevāti.

Thus, one who has attained this direct knowledge hears with the knowledge of direct knowledge even sounds occurring within the space pervaded by the object of the basic jhāna, without having to re-enter that jhāna. And while hearing thus, even if there is a single uproar with the sounds of conches, drums, and tambourines, etc., extending as far as the Brahmā world, if he wishes to distinguish them individually, he is able to determine, 'This is the sound of a conch, this is the sound of a drum,' and so on.

Dibbasotadhātukathā niṭṭhitā.

The Account of the Divine Ear Element is concluded.

Cetopariyañāṇakathā

Account of the Knowledge of Encompassing Mind

401. Cetopariyañāṇakathāya [Pg.39] cetopariyañāṇāyāti ettha pariyātīti pariyaṃ, paricchindatīti attho. Cetaso pariyaṃ cetopariyaṃ. Cetopariyañca taṃ ñāṇañcāti cetopariyañāṇaṃ. Tadatthāyāti vuttaṃ hoti. Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ. Parapuggalānanti idampi iminā ekatthameva. Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ. Cetasā cetoti attano cittena tesaṃ cittaṃ. Paricca pajānātīti paricchinditvā sarāgādivasena nānappakārato jānāti.

401. In the account of the knowledge of encompassing mind (cetopariyañāṇa), in the phrase 'for the knowledge of encompassing mind' (cetopariyañāṇāya), 'pariya' is from 'pariyāti' (he encompasses), and means 'he delimits.' 'Cetaso pariyaṃ' is 'cetopariyaṃ' (the encompassing of mind). And that which is both an encompassing of mind and a knowledge is 'knowledge of encompassing mind' (cetopariyañāṇaṃ). 'For that purpose' is the meaning. By 'other beings' (parasattānaṃ) is meant beings other than oneself. By 'other individuals' (parapuggalānaṃ) is meant the same thing. However, the difference in expression is made according to the suitability for the audience and the elegance of the teaching. By 'mind with mind' (cetasā ceto) is meant 'their mind with one's own mind'. By 'he discerns by encompassing' (paricca pajānāti) is meant 'he knows by delimiting it in various ways, such as with or without passion'.

Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti? Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ. Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā cittaṃ pariyesitabbaṃ. Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti. Yadā domanassacittaṃ vattati, tadā kāḷakaṃ jambupakkasadisaṃ. Yadā upekkhācittaṃ vattati, tadā pasannatilatelasadisaṃ. Tasmā tena ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhāna’’nti parassa hadayalohitavaṇṇaṃ passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ. Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti cittā cittameva saṅkamanto vināpi hadayarūpadassanena. Vuttampi cetaṃ aṭṭhakathāyaṃ ‘‘āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? Na kassaci. Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. Akatābhinivesassa pana vasena ayaṃ kathā’’ti.

But how is this knowledge to be produced? Indeed, this is achieved through the divine eye, which serves as its preparatory practice. Therefore, that bhikkhu, having increased the light and having seen with the divine eye the color of the blood flowing in dependence on another's physical heart, should seek out the mind. For when a mind accompanied by joy is present, the blood is red, like a ripe banyan fruit. When a mind accompanied by displeasure is present, it is dark, like a ripe jambu fruit. When a mind accompanied by equanimity is present, it is clear, like sesame oil. Thus, by seeing the color of another's heart-blood and seeking out the mind, thinking, 'This form arises from the faculty of joy, this from the faculty of displeasure, this from the faculty of equanimity,' one should make the knowledge of encompassing mind firm. Indeed, when it is thus made firm, one gradually understands all sense-sphere consciousness, form-sphere consciousness, and formless-sphere consciousness, passing from mind to mind, even without seeing the physical heart. This is also stated in the commentary: 'If one wishes to know the mind of another in the formless sphere, whose physical heart does one see? Whose changes in faculties does one observe?' 'No one's. This is the domain of one with psychic power—wherever one directs attention, one knows the sixteen types of mind. But this explanation is for one who has not yet attained mastery.'

Sarāgaṃ vā cittantiādīsu pana aṭṭhavidhaṃ lobhasahagataṃ cittaṃ sarāgaṃ cittanti veditabbaṃ. Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ. Dve domanassacittāni dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti. Duvidhaṃ pana domanassacittaṃ sadosaṃ cittaṃ nāma. Sabbampi catubhūmakaṃ kusalābyākataṃ vītadosaṃ. Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. Keci pana therā tānipi saṅgaṇhanti.

Furthermore, in such passages as 'consciousness with lust' (sarāgaṃ vā cittaṃ), the eight types of consciousness accompanied by greed should be understood as 'consciousness with lust'. The remaining wholesome and indeterminate consciousness of the four planes is 'consciousness free from lust'. However, the two consciousnesses accompanied by displeasure and the two consciousnesses accompanied by doubt and restlessness—these four consciousnesses are not included in this pair. Some elders, however, do include them. Furthermore, the two types of consciousness accompanied by displeasure are called 'consciousness with aversion'. All wholesome and indeterminate consciousness of the four planes is 'consciousness free from aversion'. The remaining ten unwholesome consciousnesses are not included in this pair. Some elders, however, do include them as well.

Samohaṃ [Pg.40] vītamohanti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva samohaṃ, mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ samohaṃ cittanti veditabbaṃ. Avasesaṃ vītamohaṃ. Thinamiddhānugataṃ pana saṃkhittaṃ. Uddhaccānugataṃ vikkhittaṃ. Rūpāvacarārūpāvacaraṃ mahaggataṃ. Avasesaṃ amahaggataṃ. Sabbampi tebhūmakaṃ sauttaraṃ. Lokuttaraṃ anuttaraṃ. Upacārappattaṃ appanāppattañca samāhitaṃ. Ubhayamappattaṃ asamāhitaṃ. Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ vimuttaṃ. Pañcavidhampi etaṃ vimuttimappattaṃ avimuttanti veditabbaṃ. Iti cetopariyañāṇalābhī bhikkhu sabbappakārampi idaṃ sarāgaṃ vā cittaṃ…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātīti.

Furthermore, in the pair 'with delusion' (samohaṃ) and 'free from delusion' (vītamohaṃ), according to the specific individual method, only the pair of consciousnesses accompanied by doubt and restlessness is 'with delusion'. However, since delusion is present in all unwholesome states, all twelve types of unwholesome consciousness should be understood as 'consciousness with delusion'. The remainder is 'free from delusion'. Furthermore, consciousness accompanied by sloth and torpor is 'contracted'. Consciousness accompanied by restlessness is 'distracted'. Form-sphere and formless-sphere consciousness is 'exalted'. The remainder is 'unexalted'. All consciousness belonging to the three planes is 'that which has a superior'. The supramundane is 'that which has no superior'. That which has attained access and absorption concentration is 'concentrated'. That which has not attained either is 'unconcentrated'. That which has attained liberation by substitution, by suppression, by eradication, by tranquilization, and by escape is 'liberated'. That which has not attained this fivefold liberation is to be understood as 'unliberated'. Thus, a bhikkhu who has obtained the knowledge of others' minds understands in all these various ways: 'consciousness with lust...' and so on... 'or consciousness that is unliberated,' he knows as 'unliberated consciousness'.

Cetopariyañāṇakathā niṭṭhitā.

The Discourse on the Knowledge of Others' Minds is concluded.

Pubbenivāsānussatiñāṇakathā

The Discourse on the Knowledge of Recollection of Past Lives

402. Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti (dī. ni. 1.244) pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāya. Pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā. Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā. Nivutthadhammā vā. Nivutthāti gocaranivāsena nivutthā attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu, te buddhānaṃyeva labbhanti. Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. Ñāṇanti tāya satiyā sampayuttañāṇaṃ. Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti.

402. In the discourse on the knowledge of recollecting past abodes, the phrase 'for the knowledge of recollecting past abodes' (pubbenivāsānussatiñāṇāya) means 'for the sake of that knowledge which is in the recollection of past abodes'. 'Past abodes' (pubbenivāsa) refers to the aggregates that were dwelt in during previous, past existences. 'Dwelt in' (nivutthā) means inhabited, experienced, having arisen and ceased within one's own continuum. Alternatively, it refers to phenomena that were dwelt in. 'Dwelt in' also means dwelt in by way of a resort, known and defined by one's own consciousness. Or, as in such cases as the recollection of those whose round of rebirth has been severed, it can refer to that which was known by another's consciousness; these are attainable only by the Buddhas. 'Recollection of past abodes' (pubbenivāsānussati) is the mindfulness by which one recollects past abodes. 'Knowledge' (ñāṇa) is the knowledge associated with that mindfulness. Thus, it is said that 'for the knowledge of recollecting past abodes' means 'for the purpose of this knowledge of recollecting past abodes, for its attainment, for its achievement'.

Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā sarati. Imañhi pubbenivāsaṃ cha janā anussaranti – titthiyā, pakatisāvakā, mahāsāvakā, aggasāvakā, paccekabuddhā, buddhāti.

The phrase 'of many kinds' (anekavihitaṃ) means 'of many varieties', or 'set forth in many ways', that is, 'well-expounded'. 'Past abodes' (pubbenivāsaṃ) refers to the continuum dwelt in here and there, beginning with the immediately preceding existence. 'He recollects' (anussarati) means that he remembers by repeatedly tracing back, either by way of the sequence of aggregates or by way of death and rebirth. Indeed, six types of persons recollect past abodes: sectarians, ordinary disciples, great disciples, foremost disciples, Paccekabuddhas, and Buddhas.

Tattha [Pg.41] titthiyā cattālīsaṃyeva kappe anussaranti, na tato paraṃ. Kasmā, dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti. Pakatisāvakā kappasatampi kappasahassampi anussarantiyeva, balavapaññattā. Asītimahāsāvakā satasahassakappe anussaranti. Dve aggasāvakā ekaṃ asaṅkhyeyyaṃ satasahassañca. Paccekabuddhā dve asaṅkhyeyyāni satasahassañca. Ettako hi etesaṃ abhinīhāro. Buddhānaṃ pana paricchedo nāma natthi.

Among these, sectarians recollect only forty eons, and not beyond that. Why? Because their wisdom is weak. Indeed, their wisdom is weak because they are devoid of the comprehension of name-and-form. Ordinary disciples, because their wisdom is strong, recollect even a hundred eons or a thousand eons. The eighty great disciples recollect a hundred thousand eons. The two foremost disciples recollect one incalculable and a hundred thousand eons. The Paccekabuddhas recollect two incalculables and a hundred thousand eons. For this is the extent of their aspiration. For the Buddhas, however, there is no limit.

Titthiyā ca khandhapaṭipāṭimeva saranti, paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. Tesañhi andhānaṃ viya icchitapadesokkamanaṃ natthi. Yathā pana andhā yaṭṭhiṃ amuñcitvāva gacchanti, evaṃ te khandhānaṃ paṭipāṭiṃ amuñcitvāva saranti. Pakatisāvakā khandhapaṭipāṭiyāpi anussaranti cutipaṭisandhivasenapi saṅkamanti. Tathā asītimahāsāvakā. Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivaseneva saṅkamantā gacchanti. Tathā paccekabuddhā.

Furthermore, sectarians recollect only the sequence of aggregates; they are unable to let go of that sequence and recollect by way of death and rebirth. Indeed, for them, there is no leaping to a desired point, just as for the blind. For just as the blind proceed without letting go of their staff, so too do they recollect without letting go of the sequence of aggregates. Ordinary disciples recollect by way of the sequence of aggregates and also transition by way of death and rebirth. So too do the eighty great disciples. For the two foremost disciples, however, there is no need for the sequence of aggregates. Seeing the death of one existence, they see the rebirth; again, seeing the death of another, they see the rebirth. In this way, they proceed by transitioning solely by way of death and rebirth. So too do the Paccekabuddhas.

Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi. Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. Tasmā anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṃkhipitvā yaṃ yaṃ icchanti, tatra tatreva okkamantā sīhokkantavasena gacchanti. Evaṃ gacchantānañca nesaṃ ñāṇaṃ yathā nāma katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati, na virajjhati, evaṃ antarantarāsu jātīsu na sajjati, na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti.

For the Buddhas, however, there is no need for the sequence of aggregates, nor is there a need to transition by way of death and rebirth. Indeed, for them, across countless crores of eons, whatever place they wish for, whether below or above, becomes manifest. Therefore, compressing even many crores of eons as if they were an abbreviated text passage, they proceed by way of a lion's leap, descending upon whatever place they wish. And as they proceed in this way, their knowledge is like an arrow shot by an archer, like Sarabhaṅga, who has practiced hitting a horsehair target: just as the released arrow does not get stuck on trees or vines in between but falls right on the target, not sticking, not straying, so too their knowledge does not get stuck or stray among the intervening births. Unsticking and unstraying, it seizes the very place that is wished for.

Imesu ca pana pubbenivāsaṃ anussaraṇasattesu titthiyānaṃ pubbenivāsadassanaṃ khajjupanakapabhāsadisaṃ hutvā upaṭṭhāti. Pakatisāvakānaṃ dīpappabhāsadisaṃ. Mahāsāvakānaṃ ukkāpabhāsadisaṃ. Aggasāvakānaṃ osadhitārakappabhāsadisaṃ. Paccekabuddhānaṃ candappabhāsadisaṃ. Buddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ hutvā upaṭṭhāti.

Furthermore, among these beings who recollect past lives, the vision of past lives appears to heretics like the light of a firefly. For ordinary disciples, it is like the light of a lamp. For great disciples, it is like the light of a torch. For chief disciples, it is like the light of the morning star. For Paccekabuddhas, it is like the light of the moon. For Buddhas, it appears like the disk of the autumn sun, adorned with a thousand rays.

Titthiyānañca [Pg.42] pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti. Pakatisāvakānaṃ daṇḍakasetugamanaṃ viya. Mahāsāvakānaṃ jaṅghasetugamanaṃ viya. Aggasāvakānaṃ sakaṭasetugamanaṃ viya. Paccekabuddhānaṃ mahājaṅghamaggagamanaṃ viya. Buddhānaṃ mahāsakaṭamaggagamanaṃ viya.

Furthermore, for heretics, the recollection of past lives is like a blind person's going by the tip of a staff. For ordinary disciples, it is like crossing a log bridge. For great disciples, it is like crossing a footbridge. For chief disciples, it is like crossing a cart bridge. For Paccekabuddhas, it is like traveling on a great footpath. For Buddhas, it is like traveling on a great cart road.

Imasmiṃ pana adhikāre sāvakānaṃ pubbenivāsānussaraṇaṃ adhippetaṃ. Tena vuttaṃ ‘‘anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā saratī’’ti.

However, in this context, the recollection of past lives by disciples is intended. Therefore it was said: ‘He recollects’ means that he remembers by tracing back again and again, either by way of the sequence of aggregates or by way of death and rebirth-linking.

403. Tasmā evamanussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallinena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā. Tato āsanapaññāpanaṃ, senāsanappavesanaṃ, pattacīvarapaṭisāmanaṃ, bhojanakālo, gāmato āgamanakālo, gāme piṇḍāya caritakālo, gāmaṃ piṇḍāya paviṭṭhakālo, vihārato nikkhamanakālo, cetiyaṅgaṇabodhiyaṅgaṇavandanakālo, pattadhovanakālo, pattapaṭiggahaṇakālo, pattapaṭiggahaṇato yāva mukhadhovanā katakiccaṃ, paccūsakāle katakiccaṃ, majjhimayāme katakiccaṃ, paṭhamayāme katakiccanti evaṃ paṭilomakkamena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. Ettakaṃ pana pakaticittassapi pākaṭaṃ hoti. Parikammasamādhicittassa pana atipākaṭameva.

403. Therefore, a bhikkhu who is a beginner and wishes to recollect in this way, after his meal, having returned from his alms round, should go into solitude and be secluded. Having attained the four jhānas in succession, he should emerge from the fourth jhāna, which is the basis for the direct knowledges, and advert to his very last sitting. From there, he should advert to: the preparing of the seat, entering his dwelling, putting away his bowl and robes, the time of eating, the time of returning from the village, the time of walking for alms in the village, the time of entering the village for alms, the time of leaving the monastery, the time of venerating at the cetiya-precinct and the Bodhi-tree precinct, the time of washing the bowl, the time of receiving the bowl, the duties performed from receiving the bowl up to washing his face, the duties performed in the early morning, the duties performed in the middle watch of the night, and the duties performed in the first watch of the night. In this way, he should advert in reverse order to all the duties he has performed during the entire day and night. This much is manifest even to an ordinary mind, but to a mind in preparatory concentration, it is exceedingly manifest.

Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ. Ettakena dīpe jalite viya pākaṭaṃ hoti. Evaṃ paṭilomakkameneva dutiyadivasepi tatiyacatutthapañcamadivasepi dasāhepi aḍḍhamāsepi māsepi yāva saṃvaccharāpi katakiccaṃ āvajjitabbaṃ. Eteneva upāyena dasavassāni vīsativassānīti yāva imasmiṃ bhave attano paṭisandhi, tāva āvajjantena purimabhave cutikkhaṇe pavattitanāmarūpaṃ āvajjitabbaṃ. Pahoti hi paṇḍito bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpamārammaṇaṃ kātuṃ.

If anything here does not become manifest, he should again attain the base jhāna, emerge from it, and advert to it. By doing so, it becomes manifest as if a lamp were lit. In this way, proceeding in reverse order, he should advert to what was done on the second day, on the third, fourth, and fifth days, for ten days, for a fortnight, for a month, and up to a year. By this same method, for ten years, twenty years, and so on, up to his own rebirth-linking in this present existence, he should advert. Having done so, he should advert to the mentality-materiality that occurred at the moment of death in the previous existence. For a wise bhikkhu is capable, on the very first attempt, of breaking through the rebirth-linking and making the mentality-materiality at the moment of death his object.

Yasmā pana purimabhave nāmarūpaṃ asesaṃ niruddhaṃ aññaṃ uppannaṃ, tasmā taṃ ṭhānaṃ āhundarikaṃ andhatamamiva hoti duddasaṃ duppaññena. Tenāpi ‘‘na sakkomahaṃ [Pg.43] paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpamārammaṇaṃ kātu’’nti dhuranikkhepo na kātabbo. Tadeva pana pādakajjhānaṃ punappunaṃ samāpajjitabbaṃ. Tato ca vuṭṭhāya vuṭṭhāya taṃ ṭhānaṃ āvajjitabbaṃ.

However, since in the previous existence the mentality-materiality has ceased without remainder and another has arisen, that state is obscure and like utter darkness, difficult to see for one with weak wisdom. Even so, one should not give up the task, thinking: 'I am unable to break through the rebirth-linking and make the mentality-materiality that occurred at the moment of death my object.' Rather, that same base jhāna should be attained again and again. And emerging from it repeatedly, one should advert to that state.

Evaṃ karonto hi seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna āgantvā chindeyya, puna vipannāya ca punapi tatheva kāretvā chindeyya. So evaṃ chindanto chinnassa chinnassa puna chetabbābhāvato acchinnassa ca chedanato nacirasseva mahārukkhaṃ pāteyya, evamevaṃ pādakajjhānā vuṭṭhāya pubbe āvajjitaṃ anāvajjitvā paṭisandhimeva āvajjanto nacirasseva paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ kareyyāti. Kaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo.

For it is just as a strong man, felling a great tree for the pinnacle of a gabled house, might find the blade of his axe blunted after cutting only the branches and leaves. Though unable to fell the great tree, he does not give up the task but goes to a smithy, has a sharp axe made, comes back, and cuts again. If the blade gets blunted again, he has it remade in the same way and cuts again. As he cuts in this way, since what has been cut does not need to be cut again and what is uncut is being cut, he will before long fell the great tree. In the very same way, emerging from the base jhāna and not adverting to what was previously adverted to, but adverting only to the rebirth-linking, one will before long break through the rebirth-linking and make the mentality-materiality occurring at the moment of death the object. This meaning should also be illustrated by such examples as the wood-splitter and the one who removes hair.

Tattha pacchimanisajjato pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattaṃ ñāṇaṃ pubbenivāsañāṇaṃ nāma na hoti. Taṃ pana parikammasamādhiñāṇaṃ nāma hoti. Atītaṃsañāṇantipi eke vadanti. Taṃ rūpāvacaraṃ sandhāya na yujjati. Yadā panassa bhikkhuno paṭisandhiṃ atikkamma cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiñca niruddhe tadevārammaṇaṃ katvā cattāri pañca vā javanāni javanti. Sesaṃ pubbe vuttanayeneva purimāni parikammādināmakāni kāmāvacarāni honti. Pacchimaṃ rūpāvacaraṃ catutthajjhānikaṃ appanācittaṃ. Tadāssa yaṃ tena cittena saha ñāṇaṃ uppajjati, idaṃ pubbenivāsānussatiñāṇaṃ nāma. Tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti (dī. ni. 1.244).

Herein, the knowledge that proceeds by taking as its object the sequence from the last sitting up to the rebirth-linking is not called the knowledge of past lives. It is, however, called the knowledge associated with preparatory concentration. Some also call it knowledge of past portions. This is not tenable with reference to the fine-material sphere. But when, for that bhikkhu, after he has transcended the rebirth-linking, mind-door adverting arises taking as its object the mentality-materiality that occurred at the moment of death, and when that has ceased, four or five impulsions run on that same object. The preceding impulsions are of the sense-sphere, designated as preparation, and so on. The last is an attainment consciousness of the fourth jhāna belonging to the fine-material sphere. The knowledge that arises together with that consciousness is called the knowledge of the recollection of past lives. With the mindfulness associated with that knowledge, he recollects his manifold past lives, that is to say: ‘One birth, two births… and so on… Thus with their aspects and details he recollects his manifold past lives.’

404. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsupi. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyī [Pg.44] gahito hoti, taṃmūlakattā. Vivaṭṭena ca vivaṭṭaṭṭhāyī, evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyīti (a. ni. 4.156 thokaṃ visadisaṃ) vuttāni, tāni pariggahitāni honti.

404. Herein, 'even one birth' means a single stream of aggregates, having rebirth-linking as its root and death as its end, comprised within one existence. This same method applies to 'even two births' and so on. In phrases such as 'even many aeons of contraction,' however, it should be understood that a devolving aeon is an aeon of contraction, and an evolving aeon is an aeon of expansion. Herein, by 'contraction' the aeon of remaining contracted is included, because it is rooted in the former. And by 'expansion,' the aeon of remaining expanded is included. For when this is so, those things spoken of—'Bhikkhus, there are these four incalculables of an aeon. What four? The aeon of contraction, the aeon of remaining contracted, the aeon of expansion, and the aeon of remaining expanded'—are thereby comprehended.

Tattha tayo saṃvaṭṭā – āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti.

Herein, there are three kinds of contraction: by water, by fire, and by wind. There are three limits of contraction: the Ābhassara realm, the Subhakiṇha realm, and the Vehapphala realm.

Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati. Vitthārato pana sadāpi ekaṃ buddhakhettaṃ vinassati.

When an aeon contracts by fire, everything below the Ābhassara realm is burnt up by fire. When it contracts by water, everything below the Subhakiṇha realm is dissolved by water. When it contracts by wind, everything below the Vehapphala realm is scattered by wind. In extent, however, one Buddha-field is always destroyed.

Buddhakhettaṃ nāma tividhaṃ hoti – jātikhettaṃ, āṇākhettaṃ, visayakhettañca. Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. Yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo) khandhaparittaṃ (cūḷava. 251; a. ni. 4.67) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Visayakhettaṃ anantamaparimāṇaṃ. Yaṃ ‘‘yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ, yattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti. Evametesu tīsu buddhakhettesu ekaṃ āṇākhettaṃ vinassati. Tasmiṃ pana vinassante jātikhettampi vinaṭṭhameva hoti. Vinassantañca ekatova vinassati, saṇṭhahantampi ekato saṇṭhahati. Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ.

A Buddha's field is threefold: the birth-field, the authority-field, and the range-field. Of these, the birth-field extends for ten thousand world-systems; it is this that trembles at the Tathāgata's conception and other such events. The authority-field extends for a hundred thousand koṭis of world-systems; it is here that the protective power of chants such as the Ratana Sutta, Khandha Paritta, Dhajagga Paritta, Āṭānāṭiya Paritta, and Mora Paritta is effective. The range-field is infinite, immeasurable; it is of this that it is said, 'as far as he might wish,' for within it the Tathāgata knows whatever he wishes to know. Among these three Buddha-fields, it is the authority-field that is destroyed. But when it is destroyed, the birth-field is destroyed along with it. And when it is destroyed, it is destroyed all at once; when it is reconstituted, it is reconstituted all at once. This is how its destruction and reconstitution should be understood.

405. Yasmiṃ hi samaye kappo agginā nassati, āditova kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati. Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti. Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. Idaṃ sandhāya hi bhagavatā ‘‘hoti kho so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni [Pg.45] bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī’’ti (a. ni. 7.66) vuttaṃ. Vassūpajīvino sattā kālaṅkatvā brahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati, athānupubbena macchakacchapāpi kālaṅkatvā brahmaloke nibbattanti, nerayikasattāpi. Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke.

405. For at the time when the aeon is destroyed by fire, first a great aeon-destroying cloud arises and rains a great rain upon a hundred thousand koṭis of world-systems. People, delighted and joyful, bring out all their seeds and sow them. But when the crops have grown only to a height a cow can eat, it thunders with the bray of a donkey but does not rain even a single drop; then the rain is cut off for good. It is in reference to this that the Blessed One said: 'There comes a time, bhikkhus, when for many years, many hundreds of years, many thousands of years, many hundreds of thousands of years, the deva does not rain.' Beings who subsist on rain die and are reborn in the Brahma-world, as do the devatās who subsist on flowers and fruits. Thus, as a long period passes, the water here and there dries up. Then, successively, the fish and turtles also die and are reborn in the Brahma-world, and so too the beings in hell. Some say that the beings in hell perish at the appearance of the seventh sun.

Jhānaṃ vinā natthi brahmaloke nibbatti, etesañca keci dubbhikkhapīḷitā keci abhabbā jhānādhigamāya, te kathaṃ tattha nibbattantīti. Devaloke paṭiladdhajjhānavasena. Tadā hi ‘‘vassasatasahassassaccayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti ‘‘mārisā ito vassasatasahassassaccayena kappavuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā uddayhissanti vinassissanti. Yāva brahmalokā lokavināso bhavissati. Mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti.

Without jhāna, there is no rebirth in the Brahma-world. But some of these beings are afflicted by famine and some are incapable of attaining jhāna, so how are they reborn there? By means of jhāna attained in the deva world. For at that time, kāmāvacara devas named Lokabyūha, with their hair unbound and disheveled, with weeping faces, wiping their tears with their hands, wearing red garments, and having assumed a very ugly appearance, roam the paths of humans and make this announcement: 'Sirs, in a hundred thousand years the dissolution of the aeon will take place. This world will be destroyed. The great ocean will dry up. This great earth and Sineru, king of mountains, will be burnt up and destroyed. The destruction of the world will extend as far as the Brahma-world. Sirs, develop loving-kindness! Develop compassion, altruistic joy, and equanimity! Attend to your mother, attend to your father! Be respectful to the elders in the family!'

Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. Tattha dibbasudhābhojanaṃ bhuñjitvā vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti. Tadaññe pana aparāpariyavedanīyena kammena devaloke nibbattanti. Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaramāno satto nāma natthi. Tepi tattha tatheva jhānaṃ paṭilabhanti. Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattantīti.

Hearing their words, for the most part humans and earth-deities become spiritually agitated. Having become soft-hearted toward one another, they perform meritorious deeds such as the development of loving-kindness and are reborn in the deva world. There, having eaten divine ambrosia, they do the preliminary work on the wind kasiṇa and attain jhāna. Still others are reborn in the deva world by means of kamma that is experienceable in a subsequent existence. For there is no being wandering in saṃsāra who is devoid of kamma that is experienceable in a subsequent existence. They too attain jhāna there in the very same way. Thus, by means of jhāna attained in the deva world, all are reborn in the Brahma-world.

Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Vuttampi cetaṃ bhagavatā ‘‘hoti kho so, bhikkhave, samayo’’ti sattasūriyaṃ (a. ni. 7.66) vitthāretabbaṃ. Pātubhūte ca pana tasmiṃ neva [Pg.46] rattiparicchedo, na divāparicchedo paññāyati. Eko sūriyo uṭṭheti, eko atthaṃ gacchati. Avicchinnasūriyasantāpova loko hoti. Yathā ca pakatisūriye sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi caranti. Kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. Ṭhapetvā pañca mahānadiyo sesakunnadīādīsu udakaṃ sussati.

Then, after the cessation of the rains, with the passing of a long period, a second sun appears. This has been stated by the Blessed One: 'There comes a time, bhikkhus...' The discourse on the seven suns (AN 7.66) should be elaborated in full. When that sun has appeared, no division of night and day is discerned. One sun rises and one sun sets. The world is subject to the uninterrupted heat of the sun. And just as there is a sun-deva in the normal sun, there is none in the eon-destroying sun. When the normal sun is present, clouds and wisps of smoke move in the sky. When the eon-destroying sun is present, the sky is clear and spotless like a mirror disk, devoid of smoke and clouds. Except for the five great rivers, the water in the remaining small rivers and streams dries up.

Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Yassa pātubhāvā mahānadiyopi sussanti.

Thereafter, with the passing of a long period, a third sun appears. With its appearance, even the great rivers dry up.

Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati. Yassa pātubhāvā himavati mahānadīnaṃ pabhavā ‘‘sīhapapāto haṃsapātano kaṇṇamuṇḍako rathakāradaho anotattadaho chaddantadaho kuṇāladaho’’ti ime satta mahāsarā sussanti.

Thereafter, with the passing of a long period, a fourth sun appears. With its appearance, these seven great lakes from which the great rivers of the Himālayas originate—Sīhapapāta, Haṃsapātana, Kaṇṇamuṇḍaka, Rathakāradaha, Anotattadaha, Chaddantadaha, and Kuṇāladaha—dry up.

Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti.

Thereafter, with the passing of a long period, a fifth sun appears. With its appearance, the water in the great ocean successively diminishes until not even enough to wet a finger joint remains.

Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti. Pariyādiṇṇasinehaṃ dhūmena. Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi.

Thereafter, with the passing of a long period, a sixth sun appears. With its appearance, the entire world-system becomes a single mass of smoke, its moisture consumed by the smoke. Just as this one, so too the hundred thousand koṭis of world-systems.

Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati. Yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi. Yojanasatikādibhedāni sinerukūṭānipi palujjitvā ākāseyeva antaradhāyanti. Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. Eteneva upāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti. Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaggisikhā viya chārikampi [Pg.47] anavasesetvā nibbāyati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro.

Thereafter, with the passing of a long period, a seventh sun appears. With its appearance, the entire world-system becomes a single mass of flame, together with the hundred thousand koṭis of world-systems. The peaks of Sineru, hundreds of yojanas high, crumble and disappear in the sky. That mass of flame, having arisen, seizes the realm of the Four Great Kings. Having burnt up the golden mansions, jewel mansions, and gem mansions there, it seizes the Tāvatiṃsa realm. In the same way, it seizes up to the plane of the first jhāna. Having burnt up the three Brahma-worlds there, it stops, having reached the Ābhassara realm. As long as there is even a minute particle of a formation, it is not extinguished. But with the utter exhaustion of all formations, it is extinguished without leaving any ash, like the flame of a lamp burning on ghee and oil. The space below becomes one with the space above, a great darkness.

406. Atha dīghassa addhuno accayena mahāmegho uṭṭhahitvā paṭhamaṃ sukhumaṃ sukhumaṃ vassati. Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaṃ daḍḍhaṭṭhānaṃ pūretvā antaradhāyati. Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminipatte udakabindusadisaṃ. Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce? Vivarasampadānato. Tañhissa tamhi tamhi vivaraṃ deti. Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmalokā, upari catukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti.

406. Then, with the passing of a long period, a great cloud arises and at first rains very fine drops. Successively, it rains with streams the size of lotus stalks, staffs, pestles, and palm trunks, and after filling all the burnt places in the hundred thousand koṭis of world-systems, it disappears. A wind arises below and around that water and makes it solid and round, like a drop of water on a lotus leaf. If it is asked how it makes such a great mass of water solid, it is by the provision of openings. For that water yields an opening to the wind here and there. Thus, being compressed, solidified, and reduced by the wind, it successively descends. As the water descends, the Brahma-worlds appear in the place of the Brahma-worlds, and above, in the place of the four kāmāvacara deva worlds, the deva worlds appear.

Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti. Te taṃ pihitadvāre dhamakaraṇe ṭhitaudakamiva nirassāsaṃ katvā rundhanti. Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti. Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya.

Then, when the water has descended to the place of the former earth, strong winds arise. They contain it, making it unable to escape, like water held in a water-strainer with its openings covered. As the sweet water is being consumed, it gives rise to the savory earth on its surface. This was endowed with color, scent, and taste, like the skin that forms on top of boiled milk-rice as it cools.

Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. Te honti sayaṃpabhā antalikkhacarā. Te aggaññasutte (dī. ni. 3.119) vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti. Atha nesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti. Te andhakāraṃ disvā bhāyanti.

At that time, beings who were first reborn in the Ābhassara Brahma-world, with the exhaustion of their lifespan or the exhaustion of their merit, pass away from there and are reborn here. They are self-luminous and travel through the air. In the way stated in the Aggañña Sutta (DN 27), they taste that savory earth and, being overcome by craving, they start to eat it in lumps. Then their self-luminosity disappears and it becomes dark. Seeing the darkness, they become afraid.

Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati, te taṃ disvā ‘‘ālokaṃ paṭilabhimhā’’ti haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā ‘‘sūriyo hotū’’ti sūriyotvevassa nāmaṃ karonti.

Then, dispelling their fear and generating courage, the sun's disk, a full fifty yojanas in size, appears. Seeing it, they become happy and joyful and say, 'We have obtained light!' Since it arose dispelling the fear of the frightened and generating courage, they give it the name 'Suriya,' saying, 'Therefore, let it be Suriya!'

Atha [Pg.48] sūriye divasaṃ ālokaṃ katvā atthaṅgate yampi ālokaṃ labhimhā, sopi no naṭṭhoti puna bhītā honti. Tesaṃ evaṃ hoti ‘‘sādhu vatassa sace aññaṃ ālokaṃ labheyyāmā’’ti. Tesaṃ cittaṃ ñatvā viya ekūnapaṇṇāsayojanaṃ candamaṇḍalaṃ pātubhavati. Te taṃ disvā bhiyyoso mattāya haṭṭhatuṭṭhā hutvā ‘‘amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū’’ti candotvevassa nāmaṃ karonti. Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti.

Then, when the sun, having made daylight, had set, the light they had obtained also vanished, and they became frightened again. They thought, “It would be good if we could obtain another light.” As if knowing their thought, the moon’s disk, forty-nine yojanas in size, appeared. Seeing it, they rejoiced even more and declared, “Since it has arisen as if knowing our desire, let it be called ‘Canda.’” When the moon and the sun appeared, constellations and stars also appeared.

Tato pabhuti rattindivā paññāyanti, anukkamena ca māsaddhamāsautusaṃvaccharā. Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti. Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. Kathaṃ? Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pupphuḷakāni uṭṭhahanti. Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā. Evamevaṃ thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti.

From then on, nights and days were distinguished, and in due course, half-months, months, seasons, and years. On the very day the moon and sun appeared, Mount Sineru, the Cakkavāḷa mountain range, and the Himavanta mountains also manifested. And these appeared simultaneously, not one after another, on the full moon day of Phagguṇa. How so? Just as when millet rice is being cooked, bubbles arise all at once. Some places became raised and elevated, some low and sunken, and some perfectly level. In the same way, mountains arose in the raised and elevated places, oceans in the low and sunken places, and islands in the perfectly level places.

Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kamena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti. Tattha vaṇṇavanto dubbaṇṇe atimaññanti. Tesaṃ atimānapaccayā sāpi rasapathavī antaradhāyati. Bhūmipappaṭako pātubhavati. Atha nesaṃ teneva nayena sopi antaradhāyati. Padālatā pātubhavati. Teneva nayena sāpi antaradhāyati. Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo.

Then, as those beings were partaking of the earth-essence, in due course some became beautiful in complexion, while others became ugly. There, the beautiful ones looked down upon the ugly ones. Due to their conceit, that earth-essence also disappeared. An earth-crust appeared. Then, in the same way, that too disappeared. A creeper called Padālatā appeared. In the same way, that too disappeared. Rice that ripens without cultivation appeared, without broken grains or husk, pure, fragrant, and yielding only rice grains.

Tato nesaṃ bhājanāni uppajjanti. Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati. So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. Yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃ taṃ rasova hoti. Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti, purisassa purisabhāvo, itthiyāpi itthibhāvo pātubhavati.

Then vessels arose for them. They placed the rice in a vessel and set it on a stone slab, and a tongue of flame arose of its own accord and cooked it. That cooked rice was like a jasmine flower; it required neither soup nor curry. Whatever flavor they wished to eat, that very flavor it became. As they consumed that coarse food, from then on urine and feces were produced in them. Then, for their expulsion, orifices broke open on their bodies; the male characteristic appeared in the male, and the female characteristic in the female.

Tatra [Pg.49] sudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati. Tato methunadhammaṃ paṭisevanti. Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti. Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhati, lāyitaṭṭhānampi na paṭivirūhati.

Thereupon, a woman would gaze excessively at a man, and a man at a woman. Due to their excessive gazing, the fever of sensual passion arose. Then they engaged in sexual intercourse. Because of indulging in this unrighteous practice, being censured and harassed by the wise, they built houses for the purpose of concealing this unrighteous practice. Dwelling in houses, they gradually followed the example of a certain lazy being and began to accumulate stores. From then on, both fine and coarse husk enveloped the rice grain, and where it was reaped, it did not grow back.

Te sannipatitvā anutthunanti ‘‘pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ hi pubbe manomayā ahumhā’’ti aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ. Tato mariyādaṃ ṭhapenti. Atha aññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. Taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileṭṭudaṇḍehi paharanti. Te evaṃ adinnādānagarahamusāvādadaṇḍādānesu uppannesu sannipatitvā cintayanti ‘‘yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’’ti.

Gathering together, they lamented: “Alas, evil things have appeared among beings! For we were once mind-made…”—this should be elaborated in the manner spoken in the Aggañña Sutta. Then they established boundaries. Then a certain being took another’s portion, which was not given. After reviling him twice, on the third occasion, they struck him with their hands, with clods, and with sticks. When taking what was not given, censure, false speech, and the taking up of sticks had thus arisen, they gathered and reflected: “What if we were to appoint one being who would rightly reproach the one who should be reproached, censure the one who should be censured, and banish the one who should be banished? We, in turn, would give him a portion of our rice.”

Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. So tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena pare rañjetīti rājāti tīhi nāmehi paññāyittha. Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu.

Among those beings who had thus made their resolution, in this very eon, this Blessed One himself, then a Bodhisatta, was at that time the most handsome, the most pleasing to see, the most powerful, and, being endowed with wisdom, was capable of suppression and encouragement. They approached him, requested him, and appointed him. Because he was agreed upon by the great multitude, he was called Mahāsammata. Because he was the lord of the fields, he was called Khattiya. Because he delights others with righteousness and impartiality, he was called Rājā. Thus, he became known by these three names. Indeed, whatever is a wonder in the world, the Bodhisatta is the first person there. Thus, with the Bodhisatta as the first, the circle of nobles was established, and in due course, the castes of brahmins and others were also established.

Tattha kappavināsakamahāmeghato yāva jālupacchedo, idamekaṃ asaṅkhyeyyaṃ saṃvaṭṭoti vuccati.

Therein, from the great world-destroying cloud until the cessation of the flame, this one incalculable eon is called the eon of contraction.

Kappavināsakajālupacchedato [Pg.50] yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati.

From the cessation of the world-destroying flame until the great cloud of accomplishment that fills a hundred thousand koṭi of world-systems, this second incalculable eon is called the eon of the duration of contraction.

Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyaṃ asaṅkhyeyyaṃ vivaṭṭoti vuccati.

From the great cloud of accomplishment until the appearance of the moon and sun, this third incalculable eon is called the eon of expansion.

Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthaṃ asaṅkhyeyyaṃ vivaṭṭaṭṭhāyīti vuccati. Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ.

From the appearance of the moon and sun until the great world-destroying cloud comes again, this fourth incalculable eon is called the eon of the duration of expansion. These four incalculable eons make one great eon. Thus, the destruction by fire and the re-establishment should be understood.

407. Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsako khārudakamahāmegho vuṭṭhāti. So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti, udakaṃ samantato vātehi dhāriyati. Pathavito yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti. Tattha tayopi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati. Taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati. Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasammati antaradhānaṃ gacchati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. Subhakiṇhato ca cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti.

407. Now, at a time when the aeon is destroyed by water, it should be explained in detail as before, beginning with 'the great world-destroying cloud arose…' This, however, is the difference: just as there a second sun appeared, so here a great, world-destroying cloud of salty water pours forth. At first, it rains very finely, then by stages with great torrents, it rains, filling a hundred thousand koṭis of world-systems. Touched by the salty water, the earth, mountains, and so on, dissolve. The water is held up on all sides by winds. The water seizes everything from the earth up to the plane of the second jhāna. There, having caused the three Brahma worlds to dissolve, it stops, having reached the Subhakiṇha realm. As long as even a minute amount of conditioned phenomena exists, it does not subside. But having overwhelmed all conditioned phenomena touched by the water, it suddenly subsides and vanishes. The space below and the space above become one, and there is great darkness—all this is as was said before. Here, however, the world reappears beginning with the Ābhassara Brahma world. And beings, having passed away from the Subhakiṇha realm, are reborn in the Ābhassara realm and other such places.

Tattha kappavināsakamahāmeghato yāva kappavināsakudakūpacchedo, idamekaṃ asaṅkhyeyyaṃ. Udakūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ. Sampattimahāmeghato…pe… imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ.

Therein, from the great world-destroying cloud up to the cessation of the world-destroying water, this is one incalculable period. From the cessation of the water up to the great world-forming cloud, this is the second incalculable period. From the great world-forming cloud… and so on… these four incalculable periods are one great aeon. Thus should the destruction by water and the re-establishment be understood.

408. Yasmiṃ [Pg.51] samaye kappo vātena vinassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. So paṭhamaṃ thūlarajaṃ uṭṭhāpeti. Tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. Te pathavito nabhamuggatā na ca puna patanti. Tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti.

408. At a time when the aeon is destroyed by wind, it should be explained in detail as before, beginning with 'the great world-destroying cloud arose…' This, however, is the difference: just as there a second sun appeared, so here a wind arises for the purpose of destroying the aeon. First, it lifts up coarse dust. Then, it lifts up fine dust, fine sand, coarse sand, gravel, stones, and so on, up to rocks the size of a gabled house and great trees standing on uneven ground. Having risen from the earth into the sky, they do not fall again. There, in that very place, they are pulverized and vanish.

Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati. Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanasatappamāṇāpi bhijjitvā vātavegena khittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. Eteneva upāyena bhummaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. Tattha cakkavāḷā cakkavāḷehi himavantā himavantehi sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. Pathavito yāva tatiyajjhānabhūmiṃ vāto gaṇhāti. Tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca tiṭṭhati. Evaṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati. Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. Vehapphalato ca cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti.

Then, by stages, a wind arises from beneath the great earth, turns the earth over, makes it bottom-up, and hurls it into the sky. Regions of the earth measuring a hundred yojanas, and those measuring two, three, four, and five hundred yojanas, are shattered and, being hurled by the force of the wind, are pulverized in the sky itself and vanish. The wind lifts up the Cakkavāḷa mountain range and Mount Sineru and hurls them into the sky. They strike one another, are pulverized, and are destroyed. By this same method, destroying the terrestrial and celestial mansions, and having destroyed the six heavens of the sense-sphere, it destroys a hundred thousand koṭis of world-systems. Therein, the Cakkavāḷa ranges collide with other Cakkavāḷa ranges, the Himavanta mountains with other Himavanta mountains, and Sineru mountains with other Sineru mountains; coming together, they are pulverized and are destroyed. The wind seizes everything from the earth up to the plane of the third jhāna. There, having destroyed the three Brahma worlds, it stops, having reached the Vehapphala realm. In this way, having destroyed all conditioned phenomena, it perishes itself. The space below and the space above become one, and there is great darkness—all this is as was said before. Here, however, the world reappears beginning with the Subhakiṇha Brahma world. And beings, having passed away from the Vehapphala realm, are reborn in the Subhakiṇha realm and other such places.

Tattha kappavināsakamahāmeghato yāva kappavināsakavātūpacchedo, idamekaṃ asaṅkhyeyyaṃ. Vātūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ…pe… imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ.

Therein, from the great world-destroying cloud up to the cessation of the world-destroying wind, this is one incalculable period. From the cessation of the wind up to the great world-forming cloud, this is the second incalculable period… and so on… these four incalculable periods are one great aeon. Thus should the destruction and re-establishment by wind be understood.

409. Kiṃkāraṇā [Pg.52] evaṃ loko vinassati? Akusalamūlakāraṇā. Akusalamūlesu hi ussannesu evaṃ loko vinassati. So ca kho rāge ussannatare agginā vinassati. Dose ussannatare udakena vinassati. Keci pana dose ussannatare agginā. Rāge ussannatare udakenāti vadanti. Mohe ussannatare vātena vinassati. Evaṃ vinassantopi ca nirantarameva sattavāre agginā vinassati. Aṭṭhame vāre udakena. Puna sattavāre agginā. Aṭṭhame vāre udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna sattavāre agginā nassati. Ettāvatā tesaṭṭhi kappā atītā honti. Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti.

409. For what reason does the world perish in this way? For the reason of the unwholesome roots. For when the unwholesome roots are excessive, the world perishes thus. And when greed is more excessive, it perishes by fire. When hatred is more excessive, it perishes by water. Some, however, say that when hatred is more excessive, it perishes by fire, and when greed is more excessive, by water. When delusion is more excessive, it perishes by wind. And even while perishing thus, it is destroyed by fire seven times consecutively. On the eighth occasion, it is destroyed by water. Again, seven times by fire. On the eighth occasion, by water. In this way, perishing on the eighth and eighth occasion, having been destroyed seven times by water, it is again destroyed seven times by fire. By this much, sixty-three aeons have passed. In the interim, although the turn for destruction by water has arrived, the wind, having gained its opportunity, wards it off and destroys the world, demolishing the Subhakiṇha beings, whose lifespan is a full sixty-four aeons.

410. Pubbenivāsaṃ anussarantopi ca kappānussaraṇako bhikkhu etesu kappesu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. Kathaṃ? ‘‘Amutrāsi’’ntiādinā (dī. ni. 1.244) nayena.

410. Furthermore, a bhikkhu who recollects past lives, one who recollects the aeons, remembers among these aeons many aeons of contraction, many aeons of expansion, and many aeons of contraction and expansion. How so? By the method beginning, 'There I was…' (Dī. Ni. 1.244).

Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. Evaṃnāmoti tisso vā phusso vā. Evaṃgottoti kaccāno vā kassapo vā. Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. Tenāha ‘‘evaṃvaṇṇo…pe… evamāyupariyanto’’ti.

Therein, 'there I was' means: in that aeon of contraction I was in such-and-such an existence, or womb, or destination, or station of consciousness, or abode of beings, or company of beings. 'With such a name' means Tissa or Phussa. 'Of such a clan' means Kaccāna or Kassapa. This is said by way of recollecting one's own name and clan in a past existence. But if at that time one wishes to recollect one's own perfection of complexion, or one's coarse or refined livelihood, or one's abundance of pleasure and pain, or one's short or long lifespan, one recollects that too. Hence it is said: 'of such an appearance … with such a life span.'

Tattha evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā. So tato cuto amutra udapādinti sohaṃ tato [Pg.53] bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

Therein, 'of such an appearance' means fair or golden. 'Having such food' means one whose food was fine rice and meat, or one who ate fallen fruit. 'Experiencing such pleasure and pain' means experiencing in various ways bodily and mental pleasures and pains, of such kinds as the worldly and the spiritual. 'With such a life span' means with a life span limited to a hundred years, or with a life span of eighty-four hundred thousand aeons. 'Passing away from there, I arose there' means: I, having passed away from that existence, womb, destination, station of consciousness, abode of beings, or company of beings, arose again in such-and-such an existence, womb, destination, station of consciousness, abode of beings, or company of beings. 'There too I was' means: then there too, in that existence, womb, destination, station of consciousness, abode of beings, or company of beings, I was again. 'With such a name,' and so on, is in the way already stated.

Apica yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ, tasmā ‘‘idhūpapanno’’ti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya ‘‘amutra udapādi’’nti idaṃ vuttanti veditabbaṃ. Tatrāpāsinti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottena hi satto tisso kassapoti uddisīyati. Vaṇṇādīhi sāmo odātoti nānattato paññāyati. Tasmā nāmagottaṃ uddeso, itare ākārā. Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti.

Furthermore, since 'there I was' is the recollection, as much as one wishes, while ascending in sequence, and 'passing away from there' is the reviewing while descending, it should therefore be understood that the words 'I arose there' are said with reference to the place of rebirth immediately preceding this present rebirth as 'one reborn here.' The words 'There too I was,' and so on, are said for the purpose of showing the recollection of name, clan, etc., in that place of rebirth immediately preceding this one. 'Passing away from there, I was reborn here' means: 'I, having passed away from that immediately preceding place of rebirth, have been born here in such-and-such a khattiya or brahmin family.' 'Thus' means in this way. 'With its aspects and particulars' means: with particulars by way of name and clan, and with aspects by way of appearance, etc. For by name and clan a being is designated as Tissa or Kassapa, while by appearance, etc., one is discerned in one's diversity as golden or fair. Therefore, name and clan are the particulars, the others are the aspects. 'He recollects his manifold past lives'—the meaning of this is plain.

Pubbenivāsānussatiñāṇakathā niṭṭhitā.

The exposition on the knowledge of the recollection of past lives is concluded.

Cutūpapātañāṇakathā

The Explanation of the Knowledge of Passing Away and Reappearance

411. Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya. Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti. Cittaṃ abhinīharati abhininnāmetīti parikammacittaṃ abhinīharati ceva abhininnāmeti ca. Soti so katacittābhinīhāro bhikkhu. Dibbenātiādīsu pana dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu [Pg.54] tādisamevāti dibbasadisattā dibbaṃ. Dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ. Ālokapariggahena mahājutikattāpi dibbaṃ. Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ.

411. In the explanation of the knowledge of the passing away and reappearance of beings, 'for the knowledge of passing away and reappearance' means for the knowledge concerning passing away (cuti) and reappearance (upapāta). The knowledge by which the passing away and reappearance of beings are known is said to be for the purpose of the divine eye-knowledge. 'He directs and inclines his mind' means he directs and inclines the preparatory mind (parikammacitta). 'So' refers to that bhikkhu who has directed his mind. In phrases like 'with the divine,' it is called 'divine' because it is similar to the divine. For the divine eye of deities, produced by good kamma, is unimpeded by bile, phlegm, blood, etc., and being free from imperfections, is capable of receiving objects even from a distance. This knowledge-eye, too, produced by the power of developing energy, is just like that; hence, because of its similarity to the divine, it is called 'divine.' It is also 'divine' because it is attained through a divine abiding and because it is itself dependent on a divine abiding. It is also 'divine' because of its great radiance, achieved through the grasping of light. It is also 'divine' because of its great range, being able to see forms beyond walls, etc. All this should be understood in accordance with the exegesis of the terms.

Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimattameva passati, na upapātaṃ. So ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati. Tasmāssa taṃdassanaṃ diṭṭhivisuddhihetu hoti. Ubhayampi cetaṃ buddhaputtā passanti. Tena vuttaṃ ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti.

It is an 'eye' in the sense of seeing. It is also an 'eye' because it performs the function of an eye. It is 'purified' because, through the seeing of passing away and reappearance, it is a cause for the purification of view. For one who sees only passing away and not reappearance adopts the annihilationist view. One who sees only reappearance and not passing away adopts the view of the manifestation of a new being. But one who sees both transcends both kinds of wrong view. Therefore that seeing of his becomes a cause for the purification of view. The sons of the Buddha see both. Hence it is said: 'It is purified because, through the seeing of passing away and reappearance, it is a cause for the purification of view.'

Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena. Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi.

'Surpassing the human': it is so called because it sees forms by transcending the human range; or it should be understood as 'surpassing the human' because it has transcended the human flesh-eye. 'With that divine eye, purified, surpassing the human, he sees beings' means that he observes beings just as humans do with the flesh-eye.

Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā. Ye pana āsannacutikā idāni cavissanti, te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattāva, te upapajjamānāti adhippetā. Te evarūpe cavamāne ca upapajjamāne ca passatīti dasseti.

Here, regarding the phrase 'passing away, reappearing': it is not possible to see with the divine eye at the very moment of death or at the moment of rebirth. Rather, those who are near death and about to pass away are meant by 'passing away.' And those who have taken rebirth-linking and have just been reborn are meant by 'reappearing.' This is what is intended. It shows that one sees such beings passing away and reappearing.

Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte. Anabhirūpe virūpetipi attho. Sugateti sugatigate. Alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate. Lobhanissandayuttattā vā dalidde appannapāne.

‘Inferior’: because they are connected with the result of delusion, they are despised, scorned, looked down upon, and disdained on account of inferior birth, family, wealth, and so on. ‘Superior’: because they are connected with the result of non-delusion, the opposite of that. ‘Of good complexion’: because they are connected with the result of non-hatred, they possess a desirable, pleasing, and agreeable complexion. ‘Of bad complexion’: because they are connected with the result of hatred, they possess an undesirable, unpleasing, and disagreeable complexion. The meaning is also ‘unattractive’ or ‘deformed.’ ‘In a good destination’: gone to a good destination; or, because they are connected with the result of non-greed, they are affluent and very wealthy. ‘In a bad destination’: gone to a bad destination; or, because they are connected with the result of greed, they are poor, with little food and drink.

Yathākammupageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. Tattha purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ. Iminā pana padena yathākammupagañāṇakiccaṃ. Tassa ca ñāṇassa ayamuppattikkamo, idha bhikkhu heṭṭhā nirayābhimukhaṃ [Pg.55] ālokaṃ vaḍḍhetvā nerayike satte passati mahādukkhamanubhavamāne. Taṃ dassanaṃ dibbacakkhukiccameva. So evaṃ manasikaroti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī’’ti. Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Tathā uparidevalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. Tampi dassanaṃ dibbacakkhukiccameva. So evaṃ manasikaroti ‘‘kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti. Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Idaṃ yathākammupagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.

‘Faring according to their kamma’: this means faring in accordance with whatever kamma they have accumulated. In the preceding phrases, ‘passing away,’ etc., the function of the divine eye was stated. By this phrase, however, the function of the knowledge of how beings fare according to their kamma is stated. The process of arising for this knowledge is as follows: Here, a bhikkhu extends light downwards towards hell and sees beings in hell experiencing great suffering. That seeing is just the function of the divine eye. He gives attention thus: ‘Having done what kamma, I wonder, do these beings experience this suffering?’ Then knowledge arises in him with that kamma as its object, to the effect that ‘they have done this particular kamma.’ Similarly, extending light upwards towards the deva world, he sees beings in the Nandana Grove, the Missaka Grove, the Phārusaka Grove, etc., experiencing great prosperity. That seeing, too, is just the function of the divine eye. He gives attention thus: ‘Having done what kamma, I wonder, do these beings experience this prosperity?’ Then knowledge arises in him with that kamma as its object, to the effect that ‘they have done this particular kamma.’ This is called the knowledge of how beings fare according to their kamma. There is no separate preliminary work for this, nor for the knowledge of the future. For these have the divine eye as their basis and are accomplished together with it.

Kāyaduccaritenātiādīsu duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ. Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ, itaresupi eseva nayo. Samannāgatāti samaṅgībhūtā. Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā akkosakā garahakāti vuttaṃ hoti. Tattha natthi imesaṃ samaṇadhammo, assamaṇā eteti vadanto antimavatthunā upavadati. Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vātiādīni vadanto guṇaparidhaṃsanavasena upavadatīti veditabbo. So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. Bhāriyaṃ kammaṃ ānantariyasadisaṃ saggāvaraṇañca maggāvaraṇañca, satekicchaṃ pana hoti. Tassa āvibhāvatthaṃ idaṃ vatthu veditabbaṃ.

In such phrases as ‘with bodily misconduct’: ‘misconduct’ (duccarita) is badly conducted, or it is corrupt conduct because it is putrid with defilements. Misconduct by means of the body, or misconduct arisen from the body, is ‘bodily misconduct.’ The same method applies to the others. ‘Endowed with’ means possessed of. ‘Revilers of noble ones’: this means those who, wishing them ill, revile, abuse, and censure noble ones—Buddhas, paccekabuddhas, and disciples, down to lay stream-enterers—either by the ultimate charge or by denigrating their good qualities. Here, one who says, ‘These have no quality of a recluse, they are not recluses,’ reviles by the ultimate charge. It should be understood that one who says, ‘These have no jhāna, liberation, path, or fruition,’ etc., reviles by denigrating their good qualities. And whether one reviles knowingly or unknowingly, in both cases it is reviling a noble one. It is weighty kamma, similar to an immediately resultant action, an obstruction to heaven and to the path, but it is remediable. To illustrate this, the following story should be known.

Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. Therassa ca kucchivāto rujjhati. So cintesi ‘‘ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti, tāva naṃ pivāmī’’ti. So manussehi ummāratthāya āhaṭe dārukhaṇḍe nisīditvā pivi. Itaro taṃ jigucchanto ‘‘atikhuddābhibhūto mahallako, amhākaṃ lajjitabbakaṃ akāsī’’ti āha. Thero [Pg.56] gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha ‘‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’’ti? Āma, bhante, sotāpanno ahanti. Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi. Khīṇāsavo tayā upavaditoti. So taṃ khamāpesi. Tenassa taṃ kammaṃ pākatikaṃ ahosi.

It is said that in a certain village an elder bhikkhu and a young bhikkhu were walking for alms. At the very first house they received a ladleful of hot gruel. The elder was suffering from a stomach wind. He thought: ‘This gruel is suitable for me. I shall drink it before it gets cold.’ So he sat on a piece of wood that people had brought for a door-post and drank it. The other, feeling disgusted at him, said: ‘This old man is overcome by great hunger; he has done something to make us ashamed.’ After walking through the village, the elder went to the monastery and said to the young bhikkhu: ‘Friend, have you any footing in this Dispensation?’ ‘Yes, venerable sir, I am a stream-enterer.’ ‘In that case, friend, do not strive for the higher paths. You have reviled one whose taints are destroyed.’ The young bhikkhu asked him for forgiveness, and so that kamma of his was restored to its original state.

Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ukkuṭikaṃ nisīditvā ‘‘ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī’’ti khamāpetabbo. Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, tumhe idañcidañca avacaṃ, taṃ me khamathā’’ti khamāpetabbo. Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārikādike vā pesetvā khamāpetabbo.

Therefore, if anyone else reviles a noble one, he should go to him and ask for forgiveness. If he himself is the senior, he should squat down and say: ‘I said such and such to the venerable one; please forgive me for that.’ If he himself is the junior, he should pay homage, squat down, raise his hands in añjali, and say: ‘Venerable sir, I said such and such to you; please forgive me for that.’ If the other has departed to another region, he should ask for forgiveness either by going himself or by sending a co-resident or someone else.

Sace ca nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhe vuttanayeneva paṭipajjitvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’’ti vatvā khamāpetabbaṃ. Sammukhā akhamantepi etadeva kattabbaṃ.

If it is not possible either to go or to send someone, one should go to the bhikkhus living in that monastery. If they are his juniors, he should squat down; if they are his seniors, he should act in the way described for seniors, and then ask for forgiveness, saying: ‘Venerable sirs, I said such and such to the venerable one named so-and-so; may that venerable one forgive me.’ This same thing should be done even if the other does not grant forgiveness when face to face.

Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato vippaṭisāro hoti, kiṃ karomī’’ti vattabbaṃ. So vakkhati ‘‘tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā’’ti. Tenāpi ariyassa gatadisābhimukhena añjaliṃ paggahetvā khamatūti vattabbaṃ. Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāvasivathikaṃ gantvāpi khamāpetabbaṃ. Evaṃ kate neva saggāvaraṇaṃ, na maggāvaraṇaṃ hoti, pākatikameva hotīti.

If he is a bhikkhu who practices solitude, and neither his dwelling place nor his destination is known, one should go to a wise bhikkhu and say: 'Venerable sir, I said such and such to the venerable one named so-and-so, and I feel remorse when I recollect it. What should I do?' He will say: 'Do not worry, the elder forgives you; calm your mind.' Then, facing the direction in which the noble one went, one should raise one's hands in añjali and say, 'May he forgive me.' If that noble one has attained Parinibbāna, one should go to the place of his deathbed, or even to the charnel ground, and ask for forgiveness. When this is done, it is no longer an obstruction to heaven or to the path; it is restored to its original state.

Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Ettha ca vacīduccaritaggahaṇeneva ariyūpavāde manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ [Pg.57] mahāsāvajjabhāvadassanatthanti veditabbaṃ. Mahāsāvajjo hi ariyūpavādo, ānantariyasadisattā. Vuttampi cetaṃ ‘‘seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye’’ti (ma. ni. 1.149). Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).

'Those with wrong view' means those with perverted seeing. 'Those who undertake actions based on wrong view' refers to those who have undertaken various actions due to wrong view, and also to those who encourage others in bodily actions and so on that are rooted in wrong view. Here, although reviling the noble ones is included by the mention of verbal misconduct, and wrong view by the mention of mental misconduct, the repetition of these two should be understood as for the purpose of showing their gravely faulty nature. For reviling the noble ones is gravely faulty, being similar to an immediately resultant kamma. And this was said: 'Sāriputta, just as a bhikkhu accomplished in virtue, concentration, and wisdom might attain final knowledge in this very life—so too, Sāriputta, I say of that speech: without abandoning it, without abandoning that mind, without relinquishing that view, one is deposited in hell as if brought there.' And there is nothing more gravely faulty than wrong view. As it is said: 'Bhikkhus, I do not see even one other thing that is so gravely faulty as this: wrong view. Bhikkhus, faults have wrong view as their foremost.'

Kāyassa bhedāti upādiṇṇakkhandhapariccāgā. Parammaraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe. Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. Parammaraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanameva.

“With the breakup of the body” means from the abandonment of the clung-to aggregates. “After death” refers to the grasping of newly arisen aggregates immediately thereafter. Alternatively, “with the breakup of the body” means from the cutting off of the life faculty. “After death” means subsequent to the death-consciousness. “The plane of misery” and so on are all merely synonyms for hell.

Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto. Vinassantā vā ettha patanti saṃbhijjamānaṅgapaccaṅgātipi vinipāto. Natthi ettha assādasaññito ayoti nirayo.

Indeed, it is a 'plane of misery' (apāya) because it is devoid of the good fortune (aya) which is merit, the cause for heaven and liberation, or because it lacks an influx (āya) of happiness. It is a 'woeful destination' (duggati) because it is a destination and resort of suffering, or it is a destination produced by corrupt kamma due to an abundance of hatred. It is a 'place of ruin' (vinipāta) because evildoers fall there helplessly, or because beings fall there while perishing, their limbs and members shattering. It is 'hell' (niraya) because there is no good fortune (aya) in it, which is known as gratification.

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ. So hi apāyo ceva duggati ca, sugatito apetattā dukkhassa ca gatibhūtattā. Na tu vinipāto asurasadisaṃ avinipatitattā. Vinipātaggahaṇena asurakāyaṃ. So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīciādianekappakāraṃ nirayamevāti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.

Alternatively, by the term ‘plane of misery’ the animal womb is indicated. Indeed, the animal womb is a plane of misery because it is devoid of a good destination, but it is not a woeful destination because of the existence of powerful nāga kings and so on. By the term ‘woeful destination’ the sphere of the petas is indicated. Indeed, this is both a plane of misery and a woeful destination, because it is devoid of a good destination and is a destination of suffering. But it is not a place of ruin, for there is no falling into ruin as there is for the asuras. By the term ‘place of ruin’ the host of asuras is indicated. Indeed, this, in the sense stated, is a plane of misery and a woeful destination, and it is called a ‘place of ruin’ because it has fallen from all prosperity. By the term ‘hell’ the many kinds of hells, such as Avīci, are indicated. ‘Are reborn’ means have gone to; the intention is having arisen there. The bright side should be understood as the reverse of what has been said.

Ayaṃ [Pg.58] pana viseso, tattha sugatiggahaṇena manussagatipi saṅgayhati. Saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādīhi visayehi suṭṭhu aggoti saggo. So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho.

This, however, is the distinction: by the term ‘good destination’ the human destination is also included, while by ‘heaven’ only the celestial destination is meant. Therein, because it is an excellent (sundarā) destination (gati), it is a ‘good destination’ (sugati). Because it is thoroughly excellent (suṭṭhu aggo) in regard to sense objects such as forms, it is ‘heaven’ (sagga). All of this, in the sense of breaking up and dissolving, is ‘world’ (loka)—this is the meaning of the word.

‘‘Iti dibbena cakkhunā’’tiādi sabbaṃ nigamanavacanaṃ. Evaṃ dibbena cakkhunā…pe… passatīti ayamettha saṅkhepattho.

The passage beginning “Thus, with the divine eye…” is all a concluding statement. “In this way, with the divine eye…pe… one sees”—this is the summary meaning here.

412. Evaṃ passitukāmena pana ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā ‘‘tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa’’nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ. Upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ. Na tattha appanā uppādetabbāti adhippāyo. Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ. Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ. Tasmā taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā upacārabhūmiyaṃyeva ṭhatvā vaḍḍhetabbaṃ. Vaḍḍhanānayopi cassa tattha vuttanayeneva veditabbo.

412. However, a clansman who is a beginner and wishes to see in this way should make the jhāna that is the basis for the direct knowledges, with a kasiṇa as its object, capable of being directed in every way. Then he should take up one of these three kasiṇas: the fire kasiṇa, the white kasiṇa, or the light kasiṇa. Having made it the object of access concentration, he should develop and establish it. The intention is that absorption should not be produced there. For if he produces it, the object becomes the support for the basic jhāna, not the support for the preliminary work. Among these three, the light kasiṇa is the most excellent. Therefore, having produced that one or one of the others in the way stated in the Exposition on the Kasiṇas, he should develop it while remaining right in the plane of access. The method for its development should also be understood in the way stated there.

Vaḍḍhitaṭṭhānassa antoyeva rūpagataṃ passitabbaṃ. Rūpagataṃ passato panassa parikammassa vāro atikkamati. Tato āloko antaradhāyati. Tasmiṃ antarahite rūpagatampi na dissati. Athānena punappunaṃ pādakajjhānameva pavisitvā tato vuṭṭhāya āloko pharitabbo. Evaṃ anukkamena āloko thāmagato hotīti ettha āloko hotūti yattakaṃ ṭhānaṃ paricchindati, tattha āloko tiṭṭhatiyeva. Divasampi nisīditvā passato rūpadassanaṃ hoti. Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ.

A material form should be seen only within the extended area. But if one sees a material form outside this area, the turn for preliminary work is passed. Then the light disappears. When it has disappeared, the material form is also not seen. Then he should repeatedly enter the basic jhāna, and after emerging from it, he should pervade the area with light. Thus, gradually, the light becomes powerful. Herein, whatever area he defines with the thought, ‘Let there be light,’ the light remains just there. Even when sitting all day, the seeing of forms occurs. Herein, a man who has set out on a path at night with a grass torch is the simile.

Eko kira rattiṃ tiṇukkāya maggaṃ paṭipajji. Tassa sā tiṇukkā vijjhāyi. Athassa samavisamāni na paññāyiṃsu. So taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā tiṇukkā puna ujjālesi. Sā pajjalitvā purimālokato mahantataraṃ ālokaṃ akāsi. Evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi. Sūriye uṭṭhite ukkāya kammaṃ natthīti taṃ chaḍḍetvā divasampi agamāsi. Tattha ukkāloko viya parikammakāle kasiṇāloko. Ukkāya [Pg.59] vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ. Ukkāya ghaṃsanaṃ viya punappunaṃ pavesanaṃ. Ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ. Sūriyuṭṭhānaṃ viya thāmagatālokassa yathāparicchedena ṭhānaṃ. Tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya parittālokaṃ chaḍḍetvā thāmagatenālokena divasampi rūpadassanaṃ.

It is said that a certain man set out on a path at night with a grass torch. His grass torch went out. Then the even and uneven places were not apparent to him. He rubbed the grass torch on the ground and lit it again. It blazed up and made a light greater than before. As he repeatedly lit it when it went out, the sun gradually rose. When the sun had risen, there was no more work for the torch, so he discarded it and went on his way by day. Herein, the light of the torch is like the kasiṇa light at the time of the preliminary work. The non-seeing of the even and uneven places when the torch has gone out is like the non-seeing of material forms when the light has disappeared because the turn of the preliminary work has been passed. The rubbing of the torch is like the repeated entering into the basic jhāna. The torch making a greater light than before is like the pervading with a stronger light when one does the preliminary work again. The rising of the sun is like the establishment of the powerful light in the defined area. Discarding the grass torch and going on by day is like discarding the limited light and seeing material forms all day with the powerful light.

Tattha yadā tassa bhikkhuno maṃsacakkhussa anāpāthagataṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ ñāṇacakkhussa āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti, tadā dibbacakkhu uppannaṃ hotīti veditabbaṃ. Tadeva cettha rūpadassanasamatthaṃ, na pubbabhāgacittāni.

Therein, when a material form that is beyond the range of the bhikkhu’s fleshly eye—located inside the belly, based on the heart-basis, based on the ground below, located behind a wall, mountain, or rampart, or located in another world-system—comes into the range of the knowledge-eye and appears as if seen by the fleshly eye, then it should be understood that the divine eye has arisen. And only that is capable of seeing forms here, not the preliminary-part consciousnesses.

Taṃ panetaṃ puthujjanassa paribandho hoti. Kasmā? So hi yasmā yattha yattha āloko hotūti adhiṭṭhāti, taṃ taṃ pathavīsamuddapabbate vinivijjhitvāpi ekālokaṃ hoti, athassa tattha bhayānakāni yakkharakkhasādirūpāni passato bhayaṃ uppajjati. Yena cittavikkhepaṃ patvā jhānavibbhantako hoti, tasmā rūpadassane appamattena bhavitabbaṃ.

But this is an obstruction for a worldling. Why? Because wherever he resolves, “Let there be light,” even after piercing through earth, ocean, and mountains, it becomes a single light. Then, when he sees there fearful forms of yakkhas, rakkhasas, and the like, fear arises in him. By this he reaches distraction of mind and becomes deranged in respect to jhāna. Therefore, one must be heedful regarding the seeing of forms.

Tatrāyaṃ dibbacakkhuno uppattikkamo. Vuttappakārametaṃ rūpamārammaṇaṃ katvā manodvārāvajjane uppajjitvā niruddhe tadeva rūpaṃ ārammaṇaṃ katvā cattāri pañca vā javanāni uppajjantīti sabbaṃ purimanayeneva veditabbaṃ. Idhāpi pubbabhāgacittāni savitakkasavicārāni kāmāvacarāni. Pariyosāne atthasādhakacittaṃ catutthajjhānikaṃ rūpāvacaraṃ. Tena sahajātaṃ ñāṇaṃ sattānaṃ cutūpapāte ñāṇantipi dibbacakkhuñāṇantipi vuccatīti.

Herein, this is the process of arising for the divine eye. Having made a material form of the kind described the object, when mind-door adverting has arisen and ceased, then, taking that same material form as object, four or five impulsions arise—all this should be understood in the same way as before. Here too, the preliminary-part consciousnesses are accompanied by initial and sustained application and are of the sense sphere. At the end, the consciousness that accomplishes the purpose is of the fourth jhāna and belongs to the fine-material sphere. The knowledge that is co-nascent with it is called both the knowledge of the passing away and reappearance of beings and the knowledge of the divine eye.

Cutūpapātañāṇakathā niṭṭhitā.

The Discourse on the Knowledge of the Passing Away and Reappearance of Beings is concluded.

Pakiṇṇakakathā

Miscellaneous Discourse

413.

413.

Iti pañcakkhandhavidū, pañca abhiññā avoca yā nātho;

Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā.

Thus the Protector, knower of the five aggregates, declared the five direct knowledges. Having known them, in regard to them this miscellaneous discourse should also be understood.

Etāsu [Pg.60] hi yadetaṃ cutūpapātañāṇasaṅkhātaṃ dibbacakkhu, tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti. Iti imāni ca dve iddhividhādīni ca pañcāti satta abhiññāñāṇāni idhāgatāni. Idāni tesaṃ ārammaṇavibhāge asammohatthaṃ –

For among these, that which is the divine eye, known as the knowledge of the passing away and reappearance of beings, has two subsidiary knowledges: the knowledge of the future and the knowledge of the destination of beings according to their kamma. Thus these two, and the five beginning with the kinds of supernormal power, make seven kinds of direct knowledge that are treated here. Now, to avoid confusion in the analysis of their objects—

Ārammaṇattikā vuttā, ye cattāro mahesinā;

Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye.

Four triads of objects have been stated by the Great Sage; I shall now explain the occurrence of the seven knowledges in terms of them.

Tatrāyaṃ dīpanā. Cattāro hi ārammaṇattikā mahesinā vuttā. Katame cattāro? Parittārammaṇattiko, maggārammaṇattiko, atītārammaṇattiko, ajjhattārammaṇattikoti (dha. sa. tikamātikā 13, 16, 19, 21).

Here is the explanation. Four triads of objects have been stated by the Great Sage. Which four? The triad of limited objects, the triad of path objects, the triad of past objects, and the triad of internal objects.

414. Tattha iddhividhañāṇaṃ parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati. Kathaṃ? Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti. Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti.

414. Herein, the knowledge of the kinds of supernormal power operates with seven kinds of objects: limited, exalted, past, future, present, internal, and external. How? For when one, wishing to travel with an invisible body, makes the body dependent on the mind and transforms the body by the mind’s power, placing it upon and merging it with an exalted mind, then because its object is the material body, it has a limited object. When one, wishing to travel with a visible body, makes the mind dependent on the body and transforms the mind by the body’s power, placing upon and merging with the material body the mind of the basic jhāna, then because its object is the exalted mind, it has an exalted object.

Yasmā pana tadeva cittaṃ atītaṃ niruddhaṃ ārammaṇaṃ karoti, tasmā atītārammaṇaṃ hoti. Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti. Mahākassapatthero kira mahādhātunidhānaṃ karonto ‘‘anāgate aṭṭhārasavassādhikāni dvevassasatāni ime gandhā mā sussiṃsu, pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsū’’ti (dha. sa. aṭṭha. 1434) adhiṭṭhahi. Sabbaṃ tatheva ahosi. Assaguttatthero vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā udakasoṇḍiṃ divase divase purebhatte dadhirasaṃ hotūti adhiṭṭhāsi. Purebhatte gahitaṃ dadhirasaṃ hoti. Pacchābhatte pākatikaudakameva (dha. sa. aṭṭha. 1434). Kāyaṃ pana cittasannissitaṃ [Pg.61] katvā adissamānena kāyena gamanakāle paccuppannārammaṇaṃ hoti.

Furthermore, since that same mind takes as its object what is past and has ceased, it has a past object. For those who make a determination about the future, like the Elder Mahākassapa and others at the Great Relic Chamber, it has a future object. It is said that the Elder Mahākassapa, while establishing the Great Relic Chamber, made a determination: 'In the future, for two hundred and eighteen years, may these perfumes not dry up, may these flowers not wither, may these lamps not be extinguished!' And everything happened just so. The Elder Assagutta, seeing the Saṅgha of bhikkhus eating dry food at the Vattaniya monastery, made a determination: 'May the water pot yield curd every day before the meal.' When taken before the meal, it is curd; after the meal, it is just ordinary water. And when one travels with an invisible body, having made the body dependent on the mind, it has a present object.

Kāyavasena cittaṃ, cittavasena vā kāyaṃ pariṇāmanakāle attano kumārakavaṇṇādinimmānakāle ca sakāyacittānaṃ ārammaṇakaraṇato ajjhattārammaṇaṃ hoti. Bahiddhā hatthiassādidassanakāle pana bahiddhārammaṇanti evaṃ tāva iddhividhañāṇassa sattasu ārammaṇesu pavatti veditabbā.

When one transforms the mind by means of the body or the body by means of the mind, and when one creates a form for oneself such as that of a boy, it has an internal object because it takes one’s own body and mind as its object. But at the time of displaying external forms such as those of elephants and horses, it has an external object. Thus the occurrence of the knowledge of the kinds of supernormal power in these seven objects should be understood.

415. Dibbasotadhātuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Kathaṃ? Tañhi yasmā saddaṃ ārammaṇaṃ karoti, saddo ca paritto, tasmā parittārammaṇaṃ hoti. Vijjamānaṃyeva pana saddaṃ ārammaṇaṃ katvā pavattanato paccuppannārammaṇaṃ hoti. Taṃ attano kucchisaddasavanakāle ajjhattārammaṇaṃ. Paresaṃ saddasavanakāle bahiddhārammaṇanti evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā.

415. The knowledge of the divine ear element operates with four kinds of objects: limited, present, internal, and external. How? Since it takes sound as its object, and sound is limited, it has a limited object. Since it operates by taking an actually existing sound as its object, it has a present object. When one hears the sound in one’s own stomach, it has an internal object. When one hears the sounds of others, it has an external object. Thus the operation of the knowledge of the divine ear element in these four objects should be understood.

416. Cetopariyañāṇaṃ parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti. Rūpāvacaraarūpāvacaracittajānanakāle mahaggatārammaṇaṃ hoti. Maggaphalajānanakāle appamāṇārammaṇaṃ hoti.

416. The knowledge of encompassing the minds of others operates with eight kinds of objects: limited, exalted, immeasurable, path, past, future, present, and external. How? When knowing the sense-sphere consciousness of others, it has a limited object. When knowing form-sphere or formless-sphere consciousness, it has an exalted object. When knowing path and fruition consciousness, it has an immeasurable object.

Ettha ca puthujjano sotāpannassa cittaṃ na jānāti. Sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ. Arahā pana sabbesaṃ cittaṃ jānāti. Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo. Maggacittārammaṇakāle maggārammaṇaṃ hoti. Yadā pana atīte sattadivasabbhantare ca anāgate sattadivasabbhantare ca paresaṃ cittaṃ jānāti, tadā atītārammaṇaṃ anāgatārammaṇañca hoti.

Here, a worldling does not know the mind of a stream-enterer. A stream-enterer, in turn, does not know the mind of a once-returner, and so on up to the level below the arahant. But an arahant knows the minds of all. This distinction, too, should be understood: a higher one knows the mind of a lower one. When it takes path consciousness as its object, it has a path object. But when one knows the minds of others within seven days in the past and within seven days in the future, it has a past object and a future object, respectively.

Kathaṃ paccuppannārammaṇaṃ hoti. Paccuppannaṃ nāma tividhaṃ – khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca. Tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ. Ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ. Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti[Pg.62], etthantare ekadvesantativārā veditabbā. Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ, ghaṇḍibherīākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā. Evaṃ tāva majjhimabhāṇakā.

How does it have a present object? The present is of three kinds: the momentary present, the continuity-present, and the duration-present. Therein, the momentary present is what has reached arising, presence, and dissolution. The continuity-present is what is comprised in one or two continuity-processes. For one who has been sitting in darkness and goes to a lighted place, the object is not yet apparent; in the interval until it becomes apparent, one or two continuity-processes should be understood. For one who has been walking about in a lighted place and enters a chamber, a form is not immediately apparent; in the interval until it becomes apparent, one or two continuity-processes should be understood. And for one standing at a distance, even after seeing the hand movements of washermen and the motion of striking a bell or drum, one does not yet hear the sound; in the interval until one hears it, one or two continuity-processes should be understood. So say the reciters of the Majjhima Nikāya.

Saṃyuttabhāṇakā pana rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmāti vadanti.

The reciters of the Saṃyutta Nikāya, however, speak of two continuities, material continuity and immaterial continuity. They say: 'When one has walked after stepping into water, the line of disturbed water on the bank does not clear for some time; when one has arrived from a journey, the heat in the body does not subside for some time; when one has come from the sun and entered a chamber, the impression of darkness does not depart for some time; when one, while attending to a meditation subject inside a chamber, opens a window by day and looks out, the flickering of the eyes does not subside for some time—this is called material continuity.' And saying that two or three javana-processes are called immaterial continuity, they state that both of these are called the continuity-present.

Ekabhavaparicchinnaṃ pana addhāpaccuppannaṃ nāma. Yaṃ sandhāya bhaddekarattasutte ‘‘yo cāvuso, mano ye ca dhammā ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī’’ti (ma. ni. 3.284) vuttaṃ. Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ. Addhāpaccuppannaṃ sutte.

The duration-present, however, is what is limited to a single existence. It is in reference to this that it is said in the Bhaddekaratta Sutta: 'Friend, the mind and mental objects—both these are the present. If consciousness is bound by desire and lust for what is present, then because of that bondage to desire and lust, one delights in it. Delighting in it, one is ensnared by present phenomena.' Here, the continuity-present is found in the commentaries, the duration-present in the Sutta.

Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti. Kiṃ kāraṇā? Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti. Idañca nesaṃ opammaṃ, yathā ākāse khitte pupphamuṭṭhimhi avassaṃ ekaṃ pupphaṃ ekassa vaṇṭena vaṇṭaṃ paṭivijjhati, evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti. Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati, yena ca jānāti. Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ.

Some say that a mind in the momentary present is the object of the knowledge of penetrating others’ minds. For what reason? Because, they say, the mind of one with psychic power and the mind of another person arise in the same moment. And this is their simile: just as when a handful of flowers is thrown into the air, one flower will inevitably pierce another, stem to stem, so too, when one adverts to the minds of a great crowd by way of the mass with the thought, 'I will know another's mind,' one's own mind will inevitably penetrate another's at the moment of arising, the static moment, or the moment of dissolution. But this is rejected in the commentaries as incorrect, for the mind with which one adverts and the mind with which one knows cannot exist together—even if one were to advert for a hundred or a thousand years—and because of the fault that, in an undesirable situation, the adverting consciousness and the impulsion consciousnesses would come to have different objects.

Santatipaccuppannaṃ [Pg.63] pana addhāpaccuppannañca ārammaṇaṃ hotīti veditabbaṃ. Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvittijavanavīthiparimāṇe kāle parassa cittaṃ, taṃ sabbampi santatipaccuppannaṃ nāma. ‘‘Addhāpaccuppannaṃ pana javanavārena dīpetabba’’nti saṃyuttaṭṭhakathāyaṃ vuttaṃ. Taṃ suṭṭhu vuttaṃ.

However, it should be understood that the continuity-present and the duration-present are its objects. Therein, another’s mind that occurs within a period of two or three javana-processes, past or future in relation to the present javana-process—all this is called the continuity-present. It is said in the Commentary to the Saṃyutta Nikāya: 'But the duration-present should be explained by way of the javana-round.' That is well said.

Tatrāyaṃ dīpanā, iddhimā parassa cittaṃ jānitukāmo āvajjati, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. Tato cattāri pañca vā javanāni. Yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittamārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti, addhāvasena paccuppannārammaṇattā. Ekārammaṇattepi ca iddhicittameva parassa cittaṃ jānāti, na itarāni. Yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti. Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti. Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati, tasmā addhāpaccuppannavasenevetaṃ paccuppannārammaṇanti veditabbaṃ. Parassa cittārammaṇattāyeva pana bahiddhārammaṇaṃ hotīti evaṃ cetopariyañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

Here is the explanation: One with psychic power who wishes to know another’s mind adverts to it. The adverting, taking the momentarily present mind as its object, ceases together with it. Then, four or five impulsions arise. The last of these is the consciousness of psychic power, while the rest are of the sense sphere. For all of them, that same ceased mind is the object, and they do not have different objects, because they have an object that is present by way of duration. Even though they have a single object, only the consciousness of psychic power knows another’s mind, not the others—just as, at the eye-door, only eye-consciousness sees a form, not the other consciousnesses. Thus, this has a present object by way of both the continuity-present and the duration-present. Or, since what is present by way of continuity also falls within what is present by way of duration, it should be understood as having a present object by way of duration alone. Moreover, precisely because it takes another’s mind as its object, it has an external object. In this way, the operation of the knowledge of penetrating minds should be understood in regard to the eight kinds of objects.

417. Pubbenivāsañāṇaṃ parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti. Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ. Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle appamāṇārammaṇaṃ. Bhāvitamaggameva anussaraṇakāle maggārammaṇaṃ. Niyamato panetaṃ atītārammaṇameva.

417. The knowledge of recollecting past lives operates in regard to eight kinds of objects: limited, exalted, immeasurable, the path, past, internal, external, and inexpressible. How so? When it recollects the aggregates of the sense sphere, it has a limited object. When it recollects the aggregates of the fine-material sphere or the immaterial sphere, it has an exalted object. When it recollects a path developed or a fruit realized by oneself or by others in the past, it has an immeasurable object. When it recollects only a developed path, it has the path as its object. As a rule, however, it has only a past object.

Tattha kiñcāpi cetopariyañāṇayathākammupagañāṇānipi atītārammaṇāni honti, atha kho tesaṃ cetopariyañāṇassa sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ. Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. Maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ. Yathākammupagañāṇassa ca atītaṃ cetanāmattameva ārammaṇaṃ. Pubbenivāsañāṇassa pana atītā khandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi[Pg.64]. Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇagatikaṃ hotīti ayaṃ viseso veditabbo. Ayamettha aṭṭhakathānayo. Yasmā pana ‘‘kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammupagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) paṭṭhāne vuttaṃ. Tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇā honti. Tatrāpi yathākammupagañāṇassa kusalākusalā evāti.

Here, although the knowledge of penetrating minds and the knowledge of beings' faring according to their kamma also have past objects, for the knowledge of penetrating minds, only a mind within the past seven days is its object. For it does not know any other aggregate or what is connected with the aggregates. However, because it has as its object a mind associated with the path, it is said figuratively to have the path as its object. And for the knowledge of beings' faring according to their kamma, only past volition is the object. But for the knowledge of recollecting past lives, there is nothing among past aggregates or what is connected with the aggregates that is not an object. For in regard to past aggregates and what is connected with them, its range is like that of the knowledge of omniscience—this distinction should be understood. This is the method of the commentary here. However, because it is said in the Paṭṭhāna: 'Wholesome aggregates are a condition by way of object condition for the knowledge of the kinds of psychic power, the knowledge of penetrating minds, the knowledge of recollecting past lives, the knowledge of beings' faring according to their kamma, and the knowledge of the future,' therefore, the four aggregates are also objects for the knowledge of penetrating minds and the knowledge of beings' faring according to their kamma. And even in that case, for the knowledge of beings' faring according to their kamma, only wholesome and unwholesome aggregates are its objects.

Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ. Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ. ‘‘Atīte vipassī bhagavā ahosi. Tassa mātā bandhumatī, pitā bandhumā’’tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti. Nāmagottanti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ. Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti. Yathāha ‘‘niruttipaṭisambhidā parittārammaṇā’’ti (vibha. 749). Ayamettha amhākaṃ khanti. Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

When it recollects one's own aggregates, it has an internal object. When it recollects another's aggregates, it has an external object. When it recollects names, clans, the earth-kasina sign, etc., in the manner of, 'In the past there was the Blessed One Vipassī. His mother was Bandhumatī, his father Bandhumā,' it has an inexpressible object. Here, by 'name and clan' should be understood the meaning of the expression, which is established by convention and connected with the aggregates, not the expression itself. For the expression, being included in the sound base, is limited. As it is said: 'The discrimination of language has a limited object.' This is our accepted position here. Thus, the operation of the knowledge of recollecting past lives should be understood in regard to the eight kinds of objects.

418. Dibbacakkhuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. Kathaṃ? Tañhi yasmā rūpaṃ ārammaṇaṃ karoti, rūpañca parittaṃ, tasmā parittārammaṇaṃ hoti. Vijjamāneyeva ca rūpe pavattattā paccuppannārammaṇaṃ. Attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ. Parassa rūpadassanakāle bahiddhārammaṇanti evaṃ dibbacakkhuñāṇassa catūsu ārammaṇesu pavatti veditabbā.

418. The knowledge of the divine eye operates in regard to four kinds of objects, by way of the limited, the present, the internal, and the external. How so? For since it takes material form as its object, and material form is limited, it therefore has a limited object. And since it operates only in regard to actually existing material form, it has a present object. When it sees material form located in one's own belly, etc., it has an internal object. When it sees the material form of another, it has an external object. In this way, the operation of the knowledge of the divine eye in regard to four kinds of objects is to be understood.

419. Anāgataṃsañāṇaṃ parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. Kathaṃ? Tañhi ‘‘ayaṃ anāgate kāmāvacare nibbattissatī’’ti jānanakāle parittārammaṇaṃ hoti. ‘‘Rūpāvacare arūpāvacare vā nibbattissatī’’ti jānanakāle mahaggatārammaṇaṃ. ‘‘Maggaṃ bhāvessati, phalaṃ sacchikarissatī’’ti jānanakāle appamāṇārammaṇaṃ. ‘‘Maggaṃ bhāvessati’’cceva jānanakāle maggārammaṇaṃ. Niyamato pana taṃ anāgatārammaṇameva.

419. The knowledge of the future operates in regard to eight kinds of objects, by way of the limited, the exalted, the immeasurable, the path, the future, the internal, the external, and the inexpressible. How so? For when it knows, ‘This one will be reborn in the sense-sphere in the future,’ it has a limited object. When it knows, ‘This one will be reborn in the fine-material sphere or the immaterial sphere,’ it has an exalted object. When it knows, ‘This one will develop the path and realize the fruit,’ it has an immeasurable object. When it knows just, ‘This one will develop the path,’ it has the path as its object. As a rule, however, it has only a future object.

Tattha [Pg.65] kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, atha kho tassa sattadivasabbhantarānāgataṃ cittameva ārammaṇaṃ. Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. Anāgataṃsañāṇassa pubbenivāsañāṇe vuttanayena anāgate anārammaṇaṃ nāma natthi. ‘‘Ahaṃ amutra nibbattissāmī’’ti jānanakāle ajjhattārammaṇaṃ. ‘‘Asuko amutra nibbattissatī’’ti jānanakāle bahiddhārammaṇaṃ. ‘‘Anāgate metteyyo bhagavā uppajjissati (dī. ni. 3.107). Subrahmā nāmassa brāhmaṇo pitā bhavissati. Brahmavatī nāma brāhmaṇī mātā’’tiādinā pana nayena nāmagottajānanakāle pubbenivāsañāṇe vuttanayeneva na vattabbārammaṇaṃ hotīti evaṃ anāgataṃsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā.

Herein, although the knowledge of penetrating minds also has a future object, its object is only a mind that is future within the next seven days. For it does not know any other aggregate or what is connected with the aggregates. For the knowledge of the future, in the way stated for the knowledge of recollecting past lives, there is nothing in the future that is not its object. When it knows, ‘I will be reborn there,’ it has an internal object. When it knows, ‘So-and-so will be reborn there,’ it has an external object. And when it knows names and clans in the way beginning, ‘In the future, the Blessed One Metteyya will arise. A brahmin named Subrahmā will be his father, and a brahmin woman named Brahmavatī will be his mother,’ and so on, it has an inexpressible object, in the same way as stated for the knowledge of recollecting past lives. Thus, the operation of the knowledge of the future in regard to the eight kinds of objects should be understood.

420. Yathākammupagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati. Kathaṃ? Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti. Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ. Atītameva jānātīti atītārammaṇaṃ. Attano kammaṃ jānanakāle ajjhattārammaṇaṃ. Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti. Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā. Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ, taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti.

420. The knowledge of beings’ faring according to their kamma operates in regard to five kinds of objects, by way of the limited, the exalted, the past, the internal, and the external. How so? For when it knows kamma of the sense-sphere, it has a limited object. When it knows kamma of the fine-material and immaterial spheres, it has an exalted object. Since it knows only the past, it has a past object. When it knows its own kamma, it has an internal object. When it knows another’s kamma, it has an external object. Thus, the operation of the knowledge of beings’ faring according to their kamma in regard to these five kinds of objects should be understood. And as for what is stated herein as ‘both an internal object and an external object,’ this is said because when it knows the internal at one time and the external at another, it can indeed also have an internal-and-external object.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus, in the Path of Purification, composed for the delight of good people,

Abhiññāniddeso nāma

the Exposition of the Direct Knowledges, so named,

Terasamo paricchedo.

is the thirteenth chapter.

14. Khandhaniddeso

14. The Exposition of the Aggregates

Paññākathā

The Discourse on Wisdom

421. Idāni [Pg.66] yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayanti ettha cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti.

421. Now, a bhikkhu endowed with the development of concentration that is very firm, the benefits of which have been realized in this way by means of the direct knowledges, has thereby developed in all respects the concentration indicated by the head-term ‘mind’ in the passage, ‘A wise person established in virtue develops mind and wisdom.’

Tadanantarā pana paññā bhāvetabbā. Sā ca atisaṅkhepadesitattā viññātumpi tāva na sukarā, pageva bhāvetuṃ. Tasmā tassā vitthāraṃ bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.

Next, however, wisdom is to be developed. But since it is taught very concisely, it is not easy even to understand, let alone to develop it. Therefore, to show its detailed explanation and the method for its development, this series of questions is posed.

Kā paññā, kenaṭṭhena paññā, kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, katividhā paññā, kathaṃ bhāvetabbā, paññābhāvanāya ko ānisaṃsoti?

What is wisdom? In what sense is it wisdom? What are its characteristic, function, manifestation, and proximate cause? How many kinds of wisdom are there? How is it to be developed? What is the benefit of developing wisdom?

422. Tatridaṃ vissajjanaṃ, kā paññāti paññā bahuvidhā nānappakārā. Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idha adhippetameva sandhāya vadāma. Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā.

422. Herein is the answer. As to the question, ‘What is wisdom?’: wisdom is of many kinds and various types. An explanation undertaken to clarify all of that would not accomplish the intended meaning and would, moreover, lead to distraction. Therefore we speak here only with reference to what is intended in this context. Wisdom is the insight knowledge associated with wholesome consciousness.

423. Kenaṭṭhena paññāti pajānanaṭṭhena paññā. Kimidaṃ pajānanaṃ nāma? Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve, saññā ‘‘nīlaṃ pītaka’’nti ārammaṇasañjānanamattameva hoti. ‘‘Aniccaṃ dukkhamanattā’’ti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. Viññāṇaṃ ‘‘nīlaṃ pītaka’’nti ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti. Ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. Paññā vuttanayavasena ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti, ussakkitvā maggapātubhāvañca pāpeti.

423. In what sense is it wisdom? It is wisdom in the sense of discerning. What, now, is this discerning? It is a knowing in various ways, a knowing distinguished from the modes of perceiving and cognizing. For though perception (saññā), consciousness (viññāṇa), and wisdom (paññā) have knowing in common, perception is merely the perceiving of an object as ‘blue’ or ‘yellow’; it cannot bring about the penetration of the characteristics of impermanence, suffering, and non-self. Consciousness both knows the object as ‘blue’ or ‘yellow’ and brings about the penetration of the characteristics; but by striving further, it cannot bring about the manifestation of the path. Wisdom, in the way described, both knows the object and brings about the penetration of the characteristics, and by striving further, it also brings about the manifestation of the path.

Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu [Pg.67] ajātabuddhidārako kahāpaṇānaṃ cittavicittadīghacaturassaparimaṇḍalabhāvamattameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti na jānāti. Gāmikapuriso cittavicittādibhāvaṃ jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti ca. ‘‘Ayaṃ cheko, ayaṃ kūṭo, ayaṃ addhasāro’’ti imaṃ pana vibhāgaṃ na jānāti. Heraññiko sabbepi te pakāre jānāti, jānanto ca kahāpaṇaṃ oloketvāpi jānāti, ākoṭitassa saddaṃ sutvāpi, gandhaṃ ghāyitvāpi, rasaṃ sāyitvāpi, hatthena dhārayitvāpi, asukasmiṃ nāma gāme vā nigame vā nagare vā pabbate vā nadītīre vā katotipi, asukācariyena katotipi jānāti, evaṃsampadamidaṃ veditabbaṃ.

Suppose a heap of coins is placed on a money-changer's board, and three people are looking at it: a child of undeveloped intelligence, a villager, and a money-changer. The child of undeveloped intelligence knows only that the coins are colorful and variegated, long, square, or round; he does not know: 'This is considered a treasure for people’s use and enjoyment.' The villager knows that they are colorful and variegated, etc., and he also knows: 'This is considered a treasure for people’s use and enjoyment.' But he does not know this distinction: 'This one is genuine, this is counterfeit, this is of half-value.' The money-changer knows all these aspects. Knowing them, he recognizes a coin by looking at it, by hearing its sound when struck, by smelling it, by tasting it, and by weighing it in his hand. He even knows: 'This was made in such and such a village, market town, or city, or on such and such a mountain or riverbank,' and 'It was made by such and such a master.' This is how the matter should be understood.

Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti, nīlādivasena ārammaṇassa upaṭṭhānākāramattagahaṇato. Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāragahaṇato, uddhaṃpi ca lakkhaṇapaṭivedhasampāpanato. Paññā heraññikassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāraṃ gahetvā, lakkhaṇapaṭivedhañca pāpetvā, tato uddhampi maggapātubhāvapāpanato. Tasmā yadetaṃ sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Idaṃ pajānananti veditabbaṃ. Idaṃ sandhāya hi etaṃ vuttaṃ ‘‘pajānanaṭṭhena paññā’’ti.

For perception is like the seeing of the coins by the child of undeveloped intelligence, since it grasps only the mode of the object's presentation by way of 'blue,' etc. Consciousness is like the seeing of the coins by the villager, since it grasps the mode of the object by way of 'blue,' etc., and also brings about the penetration of the characteristics. Wisdom is like the seeing of the coins by the money-changer, since after grasping the mode of the object by way of 'blue,' etc., and leading to the penetration of the characteristics, it leads still further to the manifestation of the path. Therefore, that knowing in various ways which is distinguished from the modes of perceiving and cognizing should be understood as 'discerning.' It is with reference to this that it was said: 'Wisdom is in the sense of discerning.'

Sā panesā yattha saññāviññāṇāni, na tattha ekaṃsena hoti. Yadā pana hoti, tadā avinibbhuttā tehi dhammehi ‘‘ayaṃ saññā, idaṃ viññāṇaṃ, ayaṃ paññā’’ti vinibbhujjitvā alabbhaneyyanānattā sukhumā duddasā. Tenāha āyasmā nāgaseno ‘‘dukkaraṃ, mahārāja, bhagavatā kata’’nti. Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti? ‘Dukkaraṃ, mahārāja, bhagavatā kataṃ yaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’’’nti (mi. pa. 2.7.16).

But this wisdom is not invariably present where there are perception and consciousness. When it is present, however, it is inseparable from those states. They are subtle and hard to see, and their diversity cannot be grasped by distinguishing them thus: 'This is perception, this is consciousness, this is wisdom.' Thus the Venerable Nāgasena said: 'Great king, what the Blessed One has done is difficult to do.' 'Venerable Nāgasena, what has the Blessed One done that is difficult to do?' 'Great king, it is a difficult thing that the Blessed One has done, to have declared the distinction among immaterial mental states occurring with a single object, thus: "This is contact, this is feeling, this is perception, this is volition, this is consciousness."'

424. Kānassā [Pg.68] lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana dhammasabhāvapaṭivedhalakkhaṇā paññā, dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā, asammohapaccupaṭṭhānā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti (a. ni. 10.2) vacanato pana samādhi tassā padaṭṭhānaṃ.

424. As to the question, 'What are its characteristic, function, manifestation, and proximate cause?': Here, wisdom has the penetration of the true nature of phenomena as its characteristic. Its function is to dispel the darkness of delusion that conceals the true nature of phenomena. Its manifestation is non-delusion. And since it is said, 'One who is concentrated knows and sees things as they really are,' concentration is its proximate cause.

Paññāpabhedakathā

Exposition on the Divisions of Wisdom

425. Katividhā paññāti dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā. Lokiyalokuttaravasena duvidhā. Tathā sāsavānāsavādivasena, nāmarūpavavatthāpanavasena, somanassupekkhāsahagatavasena, dassanabhāvanābhūmivasena ca. Tividhā cintāsutabhāvanāmayavasena. Tathā parittamahaggataappamāṇārammaṇavasena, āyāpāyaupāyakosallavasena, ajjhattābhinivesādivasena ca. Catubbidhā catūsu saccesu ñāṇavasena catupaṭisambhidāvasena cāti.

425. How many divisions of wisdom are there? In the first place, it is of one kind by the characteristic of penetrating the intrinsic nature of phenomena. It is twofold by way of the mundane and the supramundane. Similarly, it is twofold by way of being with and without taints, by way of the determination of mentality-materiality, by way of being accompanied by gladness or equanimity, and by way of the planes of seeing and development. It is threefold by way of being comprised of reflection, learning, and mental development. Likewise, it is threefold by way of having limited, exalted, or immeasurable objects; by way of skill in progress, decline, and means; and by way of application to the internal, etc. And it is fourfold by way of knowledge in the four truths and by way of the four analytical knowledges.

426. Tattha ekavidhakoṭṭhāso uttānatthoyeva. Duvidhakoṭṭhāse lokiyamaggasampayuttā lokiyā. Lokuttaramaggasampayuttā lokuttarāti evaṃ lokiyalokuttaravasena duvidhā.

426. Herein, the section on the onefold division is of obvious meaning. In the section on the twofold division, wisdom associated with the mundane path is mundane; wisdom associated with the supramundane path is supramundane. Thus it is twofold by way of the mundane and the supramundane.

Dutiyaduke āsavānaṃ ārammaṇabhūtā sāsavā. Tesaṃ anārammaṇā anāsavā. Atthato panesā lokiyalokuttarāva hoti. Āsavasampayuttā sāsavā. Āsavavippayuttā anāsavātiādīsupi eseva nayo. Evaṃ sāsavānāsavādivasena duvidhā.

In the second pair, wisdom that has become an object for the taints is 'with taints.' Wisdom that is not their object is 'taintless.' But in meaning, this is just the mundane and the supramundane. Wisdom associated with the taints is 'with taints'; wisdom dissociated from the taints is 'taintless'—this same method applies in other such cases. Thus it is twofold by way of being with and without taints, etc.

Tatiyaduke yā vipassanaṃ ārabhitukāmassa catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā, ayaṃ nāmavavatthāpanapaññā. Yā rūpakkhandhassa vavatthāpane paññā, ayaṃ rūpavavatthāpanapaññāti evaṃ nāmarūpavavatthāpanavasena duvidhā.

In the third pair, for one who wishes to begin insight meditation, the wisdom in the determination of the four formless aggregates is the 'wisdom in the determination of mentality.' The wisdom in the determination of the aggregate of materiality is the 'wisdom in the determination of materiality.' Thus it is twofold by way of the determination of mentality and materiality.

Catutthaduke dvīsu kāmāvacarakusalacittesu soḷasasu ca pañcakanayena catukkajjhānikesu maggacittesu paññā somanassasahagatā. Dvīsu kāmāvacarakusalacittesu catūsu ca pañcamajjhānikesu maggacittesu paññā upekkhāsahagatāti evaṃ somanassupekkhāsahagatavasena duvidhā.

In the fourth pair, wisdom is accompanied by gladness in two wholesome sense-sphere consciousnesses and in the sixteen path consciousnesses of the first four jhānas (in the fivefold classification). Wisdom is accompanied by equanimity in the other two wholesome sense-sphere consciousnesses and in the four path consciousnesses of the fifth jhāna. Thus it is twofold by way of being accompanied by gladness or equanimity.

Pañcamaduke paṭhamamaggapaññā [Pg.69] dassanabhūmi. Avasesamaggattayapaññā bhāvanābhūmīti evaṃ dassanabhāvanābhūmivasena duvidhā.

In the fifth pair, the wisdom of the first path is the plane of seeing. The wisdom of the remaining three paths is the plane of development. Thus it is twofold by way of the planes of seeing and development.

427. Tikesu paṭhamattike parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā cintāmayā. Parato sutvā paṭiladdhapaññā sutavasena nipphannattā sutamayā. Yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā bhāvanāmayā. Vuttañhetaṃ –

427. In the triads, in the first triad: wisdom acquired without hearing from another, being accomplished by way of one's own reflection, is wisdom comprised of reflection. Wisdom acquired by hearing from another, being accomplished by way of learning, is wisdom comprised of learning. Wisdom that has reached absorption, being accomplished in one way or another by way of mental development, is wisdom comprised of mental development. For it has been said:

‘‘Tattha katamā cintāmayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakhantiṃ parato assutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).

“Herein, what is wisdom comprised of reflection? When, without hearing it from another, one acquires such adaptive acceptance, view, inclination, approval, consideration, and reflective acceptance of a doctrine regarding fields of work, crafts, or branches of science undertaken with effort, or regarding ownership of kamma, or conformity with the truth, or that ‘form is impermanent,’ ‘feeling… perception… volitional formations… consciousness is impermanent’—this is called wisdom comprised of reflection…. When one acquires this after hearing it from another, it is called wisdom comprised of learning. All the wisdom of one who has attained a meditative state is wisdom comprised of mental development.”

Evaṃ cintāsutabhāvanāmayavasena tividhā.

Thus it is threefold by way of being comprised of reflection, learning, and mental development.

Dutiyattike kāmāvacaradhamme ārabbha pavattā paññā parittārammaṇā. Rūpāvacarārūpāvacare ārabbha pavattā mahaggatārammaṇā. Sā lokiyavipassanā. Nibbānaṃ ārabbha pavattā appamāṇārammaṇā. Sā lokuttaravipassanāti evaṃ parittamahaggatāppamāṇārammaṇavasena tividhā.

In the second triad, wisdom that proceeds by taking as its object sense-sphere phenomena has a limited object. Wisdom that proceeds by taking as its object form-sphere and formless-sphere phenomena has an exalted object; this is mundane insight. Wisdom that proceeds by taking Nibbāna as its object has an immeasurable object; this is supramundane insight. Thus it is threefold by way of having a limited, exalted, and immeasurable object.

Tatiyattike āyo nāma vuddhi, sā duvidhā anatthahānito atthuppattito ca. Tattha kosallaṃ āyakosallaṃ. Yathāha –

In the third triad, ‘progress’ (āya) means growth (vuddhi). This is twofold: through the decline of the unbeneficial and through the arising of the beneficial. Skill therein is skill in progress. As it is said:

‘‘Tattha katamaṃ āyakosallaṃ? Ime me dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti, ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti. Uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati āyakosalla’’nti (vibha. 771).

“Herein, what is skill in progress? ‘When I attend to these states, unarisen unwholesome states do not arise, and arisen unwholesome states are abandoned; or when I attend to these states, unarisen wholesome states arise, and arisen wholesome states conduce to increase, abundance, development, and fulfillment’—the wisdom, understanding… non-delusion, investigation of states, right view that is there, this is called skill in progress.”

Apāyoti [Pg.70] pana avuddhi, sāpi duvidhā atthahānito ca anatthuppattito ca. Tattha kosallaṃ apāyakosallaṃ. Yathāha ‘‘tattha katamaṃ apāyakosallaṃ? Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjantī’’tiādi (vibha. 771).

‘Decline’ (apāya), however, means non-growth. It too is twofold: through the loss of the beneficial and through the arising of the unbeneficial. Skill therein is skill in decline. As it is said: “Herein, what is skill in decline? ‘When one attends to these states, unarisen wholesome states do not arise,’” etc.

Sabbattha pana tesaṃ tesaṃ dhammānaṃ upāyesu nibbattikāraṇesu taṃkhaṇappavattaṃ ṭhānuppattikaṃ kosallaṃ upāyakosallaṃ nāma. Yathāha – ‘‘sabbāpi tatrupāyā paññā upāyakosalla’’nti (vibha. 771). Evaṃ āyāpāyaupāyakosallavasena tividhā.

But in all cases, the ready-witted skill that occurs at that moment regarding the means and the productive causes of those various phenomena is called skill in means. As it is said: “All wisdom regarding the means thereto is skill in means.” Thus it is threefold by way of skill in progress, decline, and means.

Catutthattike attano khandhe gahetvā āraddhā vipassanā paññā ajjhattābhinivesā. Parassa khandhe bāhiraṃ vā anindriyabaddharūpaṃ gahetvā āraddhā bahiddhābhinivesā. Ubhayaṃ gahetvā āraddhā ajjhattabahiddhābhinivesāti evaṃ ajjhattābhinivesādivasena tividhā.

In the fourth triad, insight wisdom that is begun by taking one's own aggregates is ‘application to the internal.’ That which is begun by taking another's aggregates or external materiality not bound up with the faculties is ‘application to the external.’ That which is begun by taking both is ‘application to the internal and external.’ Thus it is threefold by way of application to the internal, etc.

428. Catukkesu paṭhamacatukke dukkhasaccaṃ ārabbha pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ. Dukkhasamudayaṃ ārabbha pavattaṃ ñāṇaṃ dukkhasamudaye ñāṇaṃ. Dukkhanirodhaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhe ñāṇaṃ. Dukkhanirodhagāminiṃ paṭipadaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇanti evaṃ catūsu saccesu ñāṇavasena catubbidhā.

428. In the tetrads, in the first tetrad: knowledge that proceeds by taking as its object the truth of suffering is knowledge in suffering; knowledge that proceeds by taking as its object the origin of suffering is knowledge in the origin of suffering; knowledge that proceeds by taking as its object the cessation of suffering is knowledge in the cessation of suffering; knowledge that proceeds by taking as its object the path leading to the cessation of suffering is knowledge in the path leading to the cessation of suffering. Thus it is fourfold by way of knowledge in the four truths.

Dutiyacatukke catasso paṭisambhidā nāma atthādīsu pabhedagatāni cattāri ñāṇāni. Vuttañhetaṃ – ‘‘atthe ñāṇaṃ atthapaṭisambhidā. Dhamme ñāṇaṃ dhammapaṭisambhidā. Tatradhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā. Ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718).

In the second tetrad, the so-called four analytical knowledges (paṭisambhidā) are four kinds of knowledge distinguished in regard to meaning, etc. For it has been said: “Knowledge in meaning is the analytical knowledge of meaning. Knowledge in the Dhamma is the analytical knowledge of the Dhamma. Knowledge in the language used to express that Dhamma is the analytical knowledge of language. Knowledge in the foregoing kinds of knowledge is the analytical knowledge of perspicuity.”

Tattha atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ. Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati. Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā. Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ. Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati. Pabhedato [Pg.71] pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā. Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.

Herein, in brief, ‘meaning’ (attha) is a designation for the effect of a cause. For since the effect of a cause is arrived at, attained, and reached in accordance with the cause, it is called ‘meaning.’ In detail, however, these five things are to be understood as ‘meaning’: anything produced from a condition, Nibbāna, the meaning of what is spoken, the resultant, and the functional. For one who reviews that meaning, the knowledge that has become distinguished in that meaning is the analytical knowledge of meaning. In brief, ‘Dhamma’ is a designation for a condition. For since a condition supports, sets going, or allows one to reach this or that, it is called ‘Dhamma.’ In detail, however, these five things are to be understood as ‘Dhamma’: any cause that produces a result, the noble path, what is spoken, the wholesome, and the unwholesome. For one who reviews that Dhamma, the knowledge that has become distinguished in that Dhamma is the analytical knowledge of the Dhamma.

Ayameva hi attho abhidhamme –

For this is the very meaning in the Abhidhamma:

‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā. Dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā. Hetumhi ñāṇaṃ dhammapaṭisambhidā. Hetuphale ñāṇaṃ atthapaṭisambhidā. Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā. Imesu dhammesu ñāṇaṃ atthapaṭisambhidā. Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā. Jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā…pe… saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā. Saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā. Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ…pe… vedallaṃ. Ayaṃ vuccati dhammapaṭisambhidā. So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Ayaṃ vuccati atthapaṭisambhidā. Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… ime dhammā kusalā. Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādinā (vibha. 719 ādayo) nayena vibhajitvā dassito.

“Knowledge in suffering is the analytical knowledge of meaning. Knowledge in the origin of suffering is the analytical knowledge of the Dhamma. Knowledge in the cause is the analytical knowledge of the Dhamma. Knowledge in the effect of the cause is the analytical knowledge of meaning. Knowledge in those phenomena that are born, have come to be, have arisen, are produced, brought forth, and manifested—this is the analytical knowledge of meaning. Knowledge in those phenomena from which these phenomena are born, have come to be, have arisen, are produced, brought forth, and manifested—this is the analytical knowledge of the Dhamma. Knowledge in aging-and-death is the analytical knowledge of meaning. Knowledge in the origin of aging-and-death is the analytical knowledge of the Dhamma…. Knowledge in the cessation of volitional formations is the analytical knowledge of meaning. Knowledge in the path leading to the cessation of volitional formations is the analytical knowledge of the Dhamma. Here, a bhikkhu knows the Dhamma—prose discourses, mixed prose and verse… question-and-answer texts. This is called the analytical knowledge of the Dhamma. He knows the meaning of each particular statement: ‘This is the meaning of this statement; this is the meaning of this statement.’ This is called the analytical knowledge of meaning. What are wholesome states? At a time when a wholesome sense-sphere consciousness has arisen… these are wholesome states. Knowledge in these states is the analytical knowledge of the Dhamma. Knowledge in their result is the analytical knowledge of meaning.” It is shown analyzed by the method beginning thus (in Vibhaṅga 719ff).

Tatradhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro. Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttīti evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. Niruttipaṭisambhidāppatto hi phasso vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti jānāti. Phassā vedanoti evamādikaṃ pana ayaṃ na sabhāvaniruttīti.

Herein, 'knowledge in the expression of the language of the Dhamma' is as follows: Concerning that meaning and that Dhamma, there is a natural expression, an unerring conventional usage. In its expression, its speech, its utterance, upon hearing what is spoken, talked, and uttered, one immediately knows: 'This is the natural expression; this is not the natural expression.' Thus, the knowledge that has penetrated the distinctions of that natural expression called the language of the Dhamma—which is Māgadhī, the root language of all beings—is the analytical knowledge of language. For one who has attained the analytical knowledge of language, on hearing such a statement as 'phasso, vedanā,' immediately knows: 'This is the natural expression.' But on hearing such a statement as 'phassā, vedano,' he knows: 'This is not the natural expression.'

Ñāṇesu [Pg.72] ñāṇanti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ, yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ paṭibhānapaṭisambhidāti attho.

Knowledge in knowledges: For one who reviews by taking all knowledge as the object, it is the knowledge that has knowledge as its object. Or, it is the knowledge in detail of those aforesaid knowledges in terms of their respective domains, functions, and so on. This is the meaning of the analytical knowledge of perspicuity.

429. Catassopi cetā paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti sekkhabhūmiyañca asekkhabhūmiyañca.

429. These four analytical knowledges are differentiated in two planes: the plane of the trainee and the plane of the adept.

Tattha aggasāvakānaṃ mahāsāvakānañca asekkhabhūmiyaṃ pabhedagatā. Ānandattheracittagahapatidhammikaupāsakaupāligahapatikhujjuttarāupāsikādīnaṃ sekkhabhūmiyaṃ. Evaṃ dvīsu bhūmīsu pabhedaṃ gacchantiyopi cetā adhigamena pariyattiyā savanena paripucchāya pubbayogena cāti imehi pañcahākārehi visadā honti.

Among them, for the chief disciples and the great disciples, they are differentiated in the plane of the adept. For the Venerable Ānanda, the householder Citta, the lay follower Dhammika, the householder Upāli, the laywoman Khujjuttarā, and others, they are differentiated in the plane of the trainee. Thus, although they are differentiated in these two planes, they become clear in five ways: through attainment, through study of the scriptures, through hearing, through inquiry, and through previous practice.

Tattha adhigamo nāma arahattappatti. Pariyatti nāma buddhavacanassa pariyāpuṇanaṃ. Savanaṃ nāma sakkaccaṃ atthiṃ katvā dhammassavanaṃ. Paripucchā nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā, pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomaṃ gotrabhusamīpaṃ, tāva vipassanānuyogo.

Herein, attainment means the attainment of arahantship. Study of the scriptures means mastering the Buddha's word. Hearing means listening to the Dhamma respectfully and attentively. Inquiry means discussion for resolving knotty points and the meaning of words in the Pāli, the commentaries, and so on. Previous practice means the practice of insight meditation up to conformity knowledge near the change-of-lineage, by one who has come and gone in the dispensation of past Buddhas.

Apare āhu –

Others say:

‘‘Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo;

Paripucchā adhigamo, garusannissayo tathā;

Mittasampatti cevāti, paṭisambhidapaccayā’’ti.

“Previous practice, great learning, local language, and the scriptures; inquiry, attainment, and reliance on a teacher; and accomplishment in friendship—these are the conditions for the analytical knowledges.”

Tattha pubbayogo vuttanayova. Bāhusaccaṃ nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā. Desabhāsā nāma ekasatavohārakusalatā. Visesena pana māgadhike kosallaṃ. Āgamo nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ. Paripucchā nāma ekagāthāyapi atthavinicchayapucchanaṃ. Adhigamo nāma sotāpannatā vā…pe… arahattaṃ vā. Garusannissayo nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso. Mittasampatti nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti.

Herein, previous practice is as already stated. Great learning means skill in the various sciences and arts. Local language means skill in the speech of a hundred and one regions, but especially skill in Māgadhī. The scriptures means mastering the Buddha's word, at least to the extent of the Chapter of Similes. Inquiry means asking to determine the meaning of even a single verse. Attainment means stream-entry… or… arahantship. Reliance on a teacher means dwelling near teachers who are rich in learning and perspicuity. Accomplishment in friendship means the acquisition of friends of such a kind.

Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti. Sāvakā sabbānipi etāni kāraṇāni. Paṭisambhidāppattiyā ca pāṭiyekko [Pg.73] kammaṭṭhānabhāvanānuyogo nāma natthi. Sekkhānaṃ pana sekkhaphalavimokkhantikā. Asekkhānaṃ asekkhaphalavimokkhantikāva paṭisambhidāppatti hoti. Tathāgatānaṃ hi dasabalāni viya ariyānaṃ ariyaphaleneva paṭisambhidā ijjhantīti imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti.

Herein, Buddhas and Paccekabuddhas attain the analytical knowledges by relying on previous practice and attainment. Disciples attain them through all these causes. For the attainment of the analytical knowledges, there is no specific practice of developing a meditation subject. For trainees, however, the attainment of the analytical knowledges culminates in the liberation of the trainee's fruition. For adepts, it culminates in the liberation of the adept's fruition. For just as the ten powers of the Tathāgatas are accomplished with the noble fruition, so for the noble ones the analytical knowledges are accomplished with their respective noble fruitions. It is with reference to these analytical knowledges that it is said to be 'fourfold by way of the four analytical knowledges.'

Paññābhūmi-mūla-sarīravavatthānaṃ

The Determination of the Ground, Root, and Body of Wisdom

430. Kathaṃ bhāvetabbāti ettha pana yasmā imāya paññāya khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi. Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ. Diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ. Tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā. Ayamettha saṅkhepo.

430. How should it be developed? Herein, since for this wisdom the phenomena distinguished as aggregates, sense bases, elements, faculties, truths, dependent origination, and so forth, are the ground; and since the two purifications—purification of virtue and purification of mind—are the root; and since the five purifications—purification of view, purification by overcoming doubt, purification by knowledge and vision of what is path and not-path, purification by knowledge and vision of the way, and purification by knowledge and vision—are the body; therefore, having gained familiarity with knowledge concerning those phenomena that are the ground through study and inquiry, one should develop it by first accomplishing the two purifications that are the root, and then accomplishing the five purifications that are the body. This is the summary here.

431. Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti, ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti.

431. But this is the detailed explanation. As to what was said, “The phenomena distinguished as aggregates, sense bases, elements, faculties, truths, dependent origination, etc., are the ground”: herein, “aggregates” means the five aggregates, namely, the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of formations, and the aggregate of consciousness.

Rūpakkhandhakathā

Exposition on the Aggregate of Form

432. Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandhoti veditabbaṃ.

432. Herein, whatever kind of phenomenon has the characteristic of being afflicted by cold and so on, all of that, taken together, should be understood as the aggregate of form.

Tadetaṃ ruppanalakkhaṇena ekavidhampi bhūtopādāyabhedato duvidhaṃ.

This form, though onefold by its characteristic of being afflicted, is twofold when divided into primary matter and derived matter.

Tattha bhūtarūpaṃ catubbidhaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Tāsaṃ lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttāni. Padaṭṭhānato pana tā sabbāpi avasesadhātuttayapadaṭṭhānā.

Herein, primary matter is fourfold: the earth element, the water element, the fire element, and the air element. Their characteristics, functions, and manifestations have been stated in the “Analysis of the Four Elements.” As to proximate cause, however, all of them have the remaining three elements as their proximate cause.

Upādārūpaṃ catuvīsatividhaṃ – cakkhu, sotaṃ, ghānaṃ, jivhā, kāyo, rūpaṃ, saddo, gandho, raso, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, hadayavatthu, kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, rūpassa mudutā[Pg.74], rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāroti.

Derived form is twenty-fourfold: the eye, the ear, the nose, the tongue, the body, visible form, sound, odor, taste, the female faculty, the male faculty, the life faculty, the heart-base, bodily intimation, verbal intimation, the space element, lightness of matter, malleability of matter, wieldiness of matter, production of matter, continuity of matter, aging of matter, impermanence of matter, and physical nutriment.

433. Tattha rūpābhighātārahatappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu, rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ.

433. Herein, the eye has the characteristic of being a sensitivity of the primary elements suitable for the impact of visible form, or the characteristic of being a sensitivity of the primary elements originated by kamma that has the desire to see as its source. Its function is to draw in visible forms. It is manifested as the basis for eye-consciousness. Its proximate cause is the primary elements born of kamma that has the desire to see as its source.

Saddābhighātārahabhūtappasādalakkhaṇaṃ, sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ, saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ.

The ear has the characteristic of being a sensitivity of the primary elements suitable for the impact of sound, or the characteristic of being a sensitivity of the primary elements originated by kamma that has the desire to hear as its source. Its function is to draw in sounds. It is manifested as the basis for ear-consciousness. Its proximate cause is the primary elements born of kamma that has the desire to hear as its source.

Gandhābhighātārahabhūtappasādalakkhaṇaṃ, ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ, gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ.

The nose has the characteristic of being a sensitivity of the primary elements suitable for the impact of odor, or the characteristic of being a sensitivity of the primary elements originated by kamma that has the desire to smell as its source. Its function is to draw in odors. It is manifested as the basis for nose-consciousness. Its proximate cause is the primary elements born of kamma that has the desire to smell as its source.

Rasābhighātārahabhūtappasādalakkhaṇā, sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā, rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā.

The tongue has the characteristic of being a sensitivity of the primary elements suitable for the impact of taste, or the characteristic of being a sensitivity of the primary elements originated by kamma that has the desire to taste as its source. Its function is to draw in tastes. It is manifested as the basis for tongue-consciousness. Its proximate cause is the primary elements born of kamma that has the desire to taste as its source.

Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo, phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo, phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno.

The body has the characteristic of being a sensitivity of the primary elements suitable for the impact of tangibles, or the characteristic of being a sensitivity of the primary elements originated by kamma that has the desire to touch as its source. Its function is to draw in tangibles. It is manifested as the basis for body-consciousness. Its proximate cause is the primary elements born of kamma that has the desire to touch as its source.

434. Keci pana ‘‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesampī’’ti vadanti. Apare ‘‘tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ sotaghānajivhākāyā’’ti vadanti. Te vattabbā ‘‘suttaṃ āharathā’’ti. Addhā suttameva na dakkhissanti. Keci panettha ‘‘tejādīnaṃ guṇehi rūpādīhi anugayhabhāvato’’ti kāraṇaṃ dassenti. Te vattabbā ‘‘ko panevamāharūpādayo tejādīnaṃ guṇā’ti. Avinibbhogavuttīsu hi bhūtesu ayaṃ imassa guṇo ayaṃ imassa guṇoti na labbhā vattu’’nti. Athāpi vadeyyuṃ ‘‘yathā tesu tesu sambhāresu tassa tassa [Pg.75] bhūtassa adhikatāya pathavīādīnaṃ sandhāraṇādīni kiccāni icchatha, evaṃ tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ rūpādayo tesaṃ guṇā’’ti. Te vattabbā ‘‘iccheyyāma, yadi āpādhikassa āsavassa gandhato pathavīadhike kappāse gandho adhikataro siyā, tejādhikassa ca uṇhodakassa vaṇṇato sītudakassa vaṇṇo parihāyetha’’. Yasmā panetaṃ ubhayampi natthi, tasmā pahāyetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ, ‘‘yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayo avijjamānepi aññasmiṃ visesakāraṇe’’ti gahetabbametaṃ.

434. Some, however, say: “The eye is the sensitivity of the primary elements with a predominance of fire; the ear, nose, and tongue are the sensitivities of those with a predominance of wind, earth, and water; the body is the sensitivity of all of them.” Others say: “The eye is the sensitivity of those with a predominance of fire; the ear, nose, tongue, and body are the sensitivities of those with a predominance of space, wind, water, and earth.” They should be told: “Produce a sutta.” Surely, they will not find a sutta. Some here offer the reason: “Because they are assisted by the qualities—form, etc.—of the elements fire, etc.” They should be told: “But who maintains that form, etc., are qualities of fire, etc.? For in the primary elements, which are inseparable, it is impossible to say, ‘This is a quality of this, and that is a quality of that.’” And if they should say: “Just as you maintain that in various compositions the functions of the primary elements, such as supporting, etc., are due to the predominance of this or that element, so too, since in compositions where fire, etc., are predominant one sees a predominance of form, etc., it should be maintained that form, etc., are their qualities,” they should be told: “We would maintain this, if the smell of cotton, where earth is predominant, were stronger than the smell of fermented liquor, where water is predominant, and if the color of cold water were inferior to the color of hot water, where fire is predominant.” But since neither is the case, this fabrication of a distinction among their supporting elements should be abandoned. It should be understood thus: “Just as, even when the primary elements in a single material group are undifferentiated, form, taste, etc., are dissimilar to one another, so too, the eye sensitivity and the others are dissimilar even in the absence of any other distinguishing cause.”

Kiṃ pana taṃ yaṃ aññamaññassa asādhāraṇaṃ? Kammameva nesaṃ visesakāraṇaṃ. Tasmā kammavisesato etesaṃ viseso, na bhūtavisesato. Bhūtavisese hi sati pasādova na uppajjati. Samānānañhi pasādo, na visamānānanti porāṇā.

But what then is that which is unique to each? Kamma itself is their distinguishing cause. Therefore, the distinction among them is due to the diversity of kamma, not from any difference in the primary elements. For if there were a difference in the primary elements, sensitivity itself would not arise. Indeed, the ancients say: “Sensitivity is of the balanced, not of the unbalanced.”

435. Evaṃ kammavisesato visesavantesu ca etesu cakkhusotāni asampattavisayagāhakāni, attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā. Ghānajivhākāyā sampattavisayagāhakā, nissayavasena ceva, sayañca, attano nissayaṃ allīneyeva visaye viññāṇahetuttā.

435. Thus, as these faculties are distinct due to the distinction of kamma, the eye and ear apprehend objects that have not arrived in contact, because they are a cause for consciousness in relation to an object whose own base has not adhered to their physical base. The nose, tongue, and body apprehend objects that have arrived in contact, because they are a cause for consciousness in relation to an object that has adhered to their physical base, this being so both by means of the object's base and by the object itself.

436. Cakkhu cettha yadetaṃ loke nīlapakhumasamākiṇṇakaṇhasukkamaṇḍalavicittaṃ nīluppaladalasannibhaṃ cakkhūti vuccati. Tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalānibyāpetvā dhāraṇanhāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ [Pg.76] vaṇṇagandharasādīhi parivutaṃ pamāṇato ūkāsiramattaṃ cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Vuttampi cetaṃ dhammasenāpatinā –

436. Herein, the eye is that which in the world is called the ‘eye,’ variegated with black and white circles, strewn with blue eyelashes, and resembling a blue lotus petal. Within that eye with its components, surrounded by the white circle, in the middle of the black circle, in the place where the reflection of the bodily form of those standing in front appears, pervading the seven membranes of the eye like oil poured on seven cotton wicks; helped by the four great elements with their respective functions of supporting, binding, maturing, and impelling, just as a royal prince is helped by four nurses with their duties of carrying, bathing, adorning, and fanning; supported by temperature, consciousness, and nutriment; maintained by the life faculty; surrounded by color, odor, taste, and so on; in size like a louse’s head; it stands, accomplishing as appropriate its function as base and door for eye-consciousness and the rest. This was also stated by the General of the Dhamma:

‘‘Yena cakkhupasādena, rūpāni manupassati;

Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti.

“With that sensitivity of the eye by which a person sees forms; it is minute, subtle, and comparable to the head of a louse.”

Sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese sotaṃ vuttappakārāhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇādīhi parivutaṃ sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

Inside the ear canal with its components, in a place shaped like a finger-ring and fringed with fine, coppery hairs, the ear sensitivity stands. It is helped by the primary elements in the way described, supported by temperature, consciousness, and nutriment, maintained by the life faculty, and surrounded by color, etc. It stands, accomplishing as appropriate its function as base and door for ear-consciousness and the rest.

Sasambhāraghānabilassa anto ajapadasaṇṭhāne padese ghānaṃ yathāvuttappakārupakārupatthambhanānupālanaparivāraṃ ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

Inside the nostril with its components, in a place shaped like a goat's hoof, the nose sensitivity stands. Having help, support, maintenance, and surroundings of the kind already described, it stands, accomplishing as appropriate its function as base and door for nose-consciousness and the rest.

Sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese jivhā yathāvuttappakārupakārupatthambhanānupālanaparivārā jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati.

On the surface of the middle of the tongue with its components, in a place shaped like the tip of a lotus petal, the tongue sensitivity stands. Having help, support, maintenance, and surroundings of the kind already described, it stands, accomplishing as appropriate its function as base and door for tongue-consciousness and the rest.

Yāvatā pana imasmiṃ kāye upādiṇṇarūpaṃ nāma atthi. Sabbattha kāyo kappāsapaṭale sneho viya vuttappakārupakārupatthambhanānupālanaparivārova hutvā kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati.

However, throughout all the appropriated form that exists in this body, the body sensitivity is found everywhere, like oil pervading a cotton cloth. Having help, support, maintenance, and surroundings of the kind already described, it stands, accomplishing as appropriate its function as base and door for body-consciousness and the rest.

Vammikaudakākāsagāmasivathikasaṅkhātasagocaraninnā viya ca ahisusumārapakkhīkukkurasiṅgālārūpādisagocaraninnāva ete cakkhādayoti daṭṭhabbā.

And it should be understood that these faculties—the eye and so on—are inclined to their respective domains of visible form and so on, just as snakes, crocodiles, birds, dogs, and jackals are inclined to their respective domains, namely, an anthill, water, the sky, a village, and a charnel ground.

437. Tato paresu pana rūpādīsu cakkhupaṭihananalakkhaṇaṃ rūpaṃ, cakkhuviññāṇassa visayabhāvarasaṃ, tasseva gocarapaccupaṭṭhānaṃ, catumahābhūtapadaṭṭhānaṃ. Yathā cetaṃ tathā sabbānipi upādārūpāni. Yattha pana viseso atthi, tattha vakkhāma. Tayidaṃ nīlaṃ pītakantiādivasena anekavidhaṃ.

437. Among the remaining phenomena, visible form has the characteristic of impinging on the eye. Its function is to be the object of eye-consciousness. Its manifestation is to be the domain for that same consciousness. Its proximate cause is the four great elements. As this is, so are all derived material forms. But where there is a difference, we shall explain. This form is of many kinds, such as blue, yellow, and so on.

Sotapaṭihananalakkhaṇo [Pg.77] saddo, sotaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Bherisaddo mudiṅgasaddotiādinā nayena anekavidho.

Sound has the characteristic of impinging on the ear. Its function is to be the object of ear-consciousness. Its manifestation is as the domain of that same consciousness. It is of many kinds, such as the sound of a kettledrum, the sound of a small drum, and so on.

Ghānapaṭihananalakkhaṇo gandho, ghānaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Mūlagandho sāragandhotiādinā nayena anekavidho.

Odor has the characteristic of impinging on the nose. Its function is to be the object of nose-consciousness. Its manifestation is as the domain of that same consciousness. It is of many kinds, such as root-odor, heartwood-odor, and so on.

Jivhāpaṭihananalakkhaṇo raso, jivhāviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Mūlaraso khandharasotiādinā nayena anekavidho.

Taste has the characteristic of impinging on the tongue. Its function is to be the object of tongue-consciousness. Its manifestation is as the domain of that same consciousness. It is of many kinds, such as root-taste, stem-taste, and so on.

438. Itthibhāvalakkhaṇaṃ itthindriyaṃ, itthīti pakāsanarasaṃ, itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Purisabhāvalakkhaṇaṃ purisindriyaṃ, purisoti pakāsanarasaṃ, purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Tadubhayampi kāyappasādo viya sakalasarīraṃ byāpakameva, na ca kāyapasādena ṭhitokāse ṭhitanti vā aṭṭhitokāse ṭhitanti vāti vattabbataṃ āpajjati, rūparasādayo viya aññamaññaṃ saṅkaro natthi.

438. The female faculty has the state of femininity as its characteristic, its function is to indicate “this is a woman,” and its manifestation is being the cause for the female gender, signs, deportment, and appearance. The male faculty has the state of masculinity as its characteristic, its function is to indicate “this is a man,” and its manifestation is being the cause for the male gender, signs, deportment, and appearance. Both of these pervade the entire body just like bodily sensitivity. And it cannot be said that they are located where bodily sensitivity is, nor where it is not; and like visible form, taste, and so on, they do not intermingle with each other.

439. Sahajarūpānupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaññeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbabhūtapadaṭṭhānaṃ. Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni. Yathāsakaṃ paccayuppannepi ca dhamme pāleti dhāti viya kumāraṃ. Sayaṃ pavattitadhammasambandheneva ca pavattati niyāmako viya. Na bhaṅgato uddhaṃ pavattati, attano ca pavattayitabbānañca abhāvā. Na bhaṅgakkhaṇe ṭhapeti, sayaṃ bhijjamānattā. Khīyamāno viya vaṭṭisneho dīpasikhaṃ. Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ, yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ.

439. The life faculty has the characteristic of maintaining co-nascent material phenomena; its function is to cause them to continue; its manifestation is to establish them; its proximate cause is the primary elements that are to be maintained. And although it has this function of maintaining, etc., it maintains the co-nascent material phenomena only at their moment of presence, like water sustaining lotuses. It also protects phenomena that have arisen from their respective conditions, like a nurse protecting a child. It continues only in connection with the phenomena it causes to continue, like a pilot. It does not continue beyond the moment of dissolution, owing to the absence of both itself and the phenomena to be made to continue. It does not establish them at the moment of dissolution, because it is itself disintegrating, just as a diminishing wick and oil cannot sustain a lamp flame. Yet it should be understood that it is not devoid of the power to maintain, cause to continue, and establish, because at the aforementioned moments it serves to accomplish each of these.

440. Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu, tāsaññeva dhātūnaṃ ādhāraṇarasaṃ, ubbahanapaccupaṭṭhānaṃ. Hadayassa anto kāyagatāsatikathāyaṃ [Pg.78] vuttappakāraṃ lohitaṃ nissāya sandhāraṇādikiccehi bhūtehi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ manodhātumanoviññāṇadhātūnañceva taṃsampayuttadhammānañca vatthubhāvaṃ sādhayamānaṃ tiṭṭhati.

440. The heart-base has the characteristic of being the support for the mind-element and the mind-consciousness-element; its function is to uphold them; its manifestation is to carry them. Depending on the blood of the kind described in the discourse on mindfulness directed to the body, which is located inside the heart, this heart-base—assisted by the primary elements with their functions of supporting, etc., upheld by temperature, consciousness, and nutriment, and maintained by life—stands, accomplishing its function as the physical basis for the mind-element, the mind-consciousness-element, and their associated mental states.

441. Abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā sahajarūpakāyathambhanasandhāraṇacalanassa paccayo ākāravikāro kāyaviññatti, adhippāyapakāsanarasā, kāyavipphandanahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānavāyodhātupadaṭṭhānā. Sā panesā kāyavipphandanena adhippāyaviññāpanahetuttā, sayañca tena kāyavipphandanasaṅkhātena kāyena viññeyyattā ‘‘kāyaviññattī’’ti vuccati. Tāya ca pana calitehi cittajarūpehi abhisambandhānaṃ utujādīnampi calanato abhikkamādayo pavattantīti veditabbā.

441. Bodily intimation is an alteration of mode which is a condition for the stiffening, supporting, and moving of the co-nascent material body, this alteration being of the air element originated from consciousness that brings about forward movement, etc.; its function is to reveal intention; its manifestation is being the cause of bodily agitation; its proximate cause is the air element originated from consciousness. It is called “bodily intimation” because it is a cause for intimating intention by means of bodily agitation, and because it is itself cognizable by means of the body, which is designated as that bodily agitation. And it should be understood that forward movement and so on occur because, when the mind-born material phenomena are moved by it, the connected phenomena born of temperature and so on also move.

Vacībhedapavattakacittasamuṭṭhānapathavīdhātuyā upādiṇṇaghaṭṭanassa paccayo ākāravikāro vacīviññatti, adhippāyappakāsanarasā, vacīghosahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānapathavīdhātupadaṭṭhānā. Sā panesā vacīghosena adhippāyaviññāpanahetuttā, sayañca tāya vacīghosasaṅkhātāya vācāya viññeyyattā ‘‘vacīviññattī’’ti vuccati. Yathā hi araññe ussāpetvā bandhagosīsādiudakanimittaṃ disvā udakamettha atthīti viññāyati, evaṃ kāyavipphandanañceva vacīghosañca gahetvā kāyavacīviññattiyopi viññāyanti.

Vocal intimation is an alteration of mode that is a condition for the striking of appropriated matter, this alteration being of the earth element originated from consciousness that brings about the production of speech; its function is to reveal intention; its manifestation is being the cause of vocal sound; its proximate cause is the earth element originated from consciousness. It is called “vocal intimation” because it is a cause for intimating intention by means of vocal sound, and because it is itself cognizable by means of the speech designated as that vocal sound. Just as, on seeing in a forest a sign for water such as a cow's skull set up and tied, one knows, “There is water here,” so too, by grasping bodily agitation and vocal sound, bodily and vocal intimations are also known.

442. Rūpaparicchedalakkhaṇā ākāsadhātu, rūpapariyantappakāsanarasā, rūpamariyādāpaccupaṭṭhānā, asamphuṭṭhabhāvacchiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā. Yāya paricchinnesu rūpesu idamito uddhamadho tiriyanti ca hoti.

442. The space element has the characteristic of delimiting material form; its function is to reveal the boundary of material form; its manifestation is the confines of form, or its manifestation is the state of being untouched and the state of holes and apertures; its proximate cause is the material form that is delimited. It is by this that, with respect to delimited material forms, there are the distinctions of “above,” “below,” and “across.”

443. Adandhatālakkhaṇā rūpassa lahutā, rūpānaṃ garubhāvavinodanarasā, lahuparivattitāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Athaddhatālakkhaṇā rūpassa mudutā, rūpānaṃ thaddhabhāvavinodanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Sarīrakiriyānukūlakammaññabhāvalakkhaṇā rūpassa [Pg.79] kammaññatā, akammaññatāvinodanarasā, adubbalabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānā.

443. Lightness of matter has the characteristic of non-sluggishness; its function is to eliminate the heaviness of material phenomena; it manifests as quick transformation; its proximate cause is light material phenomena. Softness of matter has the characteristic of non-rigidity; its function is to eliminate the rigidity of material phenomena; it manifests as non-opposition to all actions; its proximate cause is soft material phenomena. Wieldiness of matter has the characteristic of a state of wieldiness favorable to bodily actions; its function is to eliminate unwieldiness; it manifests as a state of non-incapacity; its proximate cause is wieldy material phenomena.

Etā pana tisso na aññamaññaṃ vijahanti, evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo adandhatā lahuparivattippakāro rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa lahutā. Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu vasavattanabhāvamaddavappakāro rūpatthaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa mudutā. Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa kammaññatāti evametāsaṃ viseso veditabbo.

These three, however, do not abandon each other. Even so, lightness of matter is that modification of matter which is the lightness of material phenomena, like that of a healthy person, has the mode of non-sluggishness and quick transformation, and arises from conditions that are the opposite of the disturbance of elements that causes sluggishness in matter. Softness of matter is that modification of matter which is the softness of material phenomena, like well-tanned leather, has the mode of amenability and pliancy in all kinds of actions, and arises from conditions that are the opposite of the disturbance of elements that causes rigidity in matter. Wieldiness of matter is that modification of matter which is the wieldiness of material phenomena, like well-refined gold, has the mode of being favorable to bodily action, and arises from conditions that are the opposite of the disturbance of elements that makes it unfavorable to bodily action. Thus the distinction between them should be understood.

444. Ācayalakkhaṇo rūpassa upacayo, pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno, paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno. Pavattilakkhaṇā rūpassa santati, anuppabandhanarasā, anupacchedapaccupaṭṭhānā, anuppabandhakarūpapadaṭṭhānā. Ubhayampetaṃ jātirūpassevādhivacanaṃ, ākāranānattato pana veneyyavasena ca ‘‘upacayo santatī’’ti uddesadesanā katā. Yasmā panettha atthato nānattaṃ natthi, tasmā imesaṃ padānaṃ niddese ‘‘yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 641-642) vuttaṃ. Aṭṭhakathāyampi ‘‘ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī’’ti (dha. sa. aṭṭha. 641) vatvā ‘‘nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī’’ti (dha. sa. aṭṭha. 641) upamā katā.

444. Accumulation of matter has gathering as its characteristic; its function is to make material phenomena emerge from a past beginning; its manifestation is delivering or as a state of fullness; its proximate cause is accumulated material phenomena. Continuity of matter has continuance as its characteristic; its function is to connect them in a sequence; its manifestation is uninterruptedness; its proximate cause is material phenomena that connect in a sequence. Both these are synonyms for born material phenomena, but the teaching is given under the heading “accumulation and continuity” because of the difference in mode and out of regard for the trainees. Since there is no difference here in meaning, it is said in the explanation of these terms: “That which is the gathering of the bases is the accumulation of matter. That which is the accumulation of matter is the continuity of matter.” In the Commentary, too, it is said: “Gathering means generation, accumulation means growth, and continuity means continuance.” An analogy is given: “Like the time when water rises in a pit dug on a riverbank—that is generation (gathering); when it is full—that is growth (accumulation); when it flows over and spreads—that is continuance (continuity).”

Upamāvasāne ca ‘‘evaṃ kiṃ kathitaṃ hoti? Āyatanena ācayo kathito, ācayena āyatanaṃ kathita’’nti vuttaṃ. Tasmā yā rūpānaṃ paṭhamābhinibbatti, sā ācayo. Yā tesaṃ upari aññesampi nibbattamānānaṃ nibbatti, sā vaḍḍhiākārena upaṭṭhānato upacayo. Yā tesampi upari punappunaṃ [Pg.80] aññesaṃ nibbattamānānaṃ nibbatti, sā anupabandhākārena upaṭṭhānato santatīti ca pavuccatīti veditabbā.

At the end of the analogy, it is said: “What is stated by this? By the base, gathering is stated; by gathering, the base is stated.” Therefore, it should be understood that the initial production of material phenomena is gathering. The production of other phenomena arising on top of them is accumulation, because it manifests in the mode of growth. And the production of still other phenomena arising again and again on top of those is called continuity, because it manifests in the mode of an uninterrupted sequence.

Rūpaparipākalakkhaṇā jaratā, upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya, paripaccamānarūpapadaṭṭhānā. Khaṇḍiccādibhāvena dantādīsu vikāradassanato idaṃ pākaṭajaraṃ sandhāya vuttaṃ. Arūpadhammānaṃ pana paṭicchannajarā nāma hoti, tassā esa vikāro natthi, yā ca pathavī udakapabbatacandimasūriyādīsu avīcijarā nāma.

Aging has the ripening of material form as its characteristic; its function is to lead on to death; its manifestation is the disappearance of newness even while its intrinsic nature has not disappeared, like the oldness of rice; its proximate cause is material form that is ripening. This is stated with reference to evident aging, since alteration is seen in teeth and so on through their becoming broken, etc. For immaterial phenomena, however, there is what is called concealed aging, which has no such alteration. And that of the earth, water, mountains, moon, sun, and so on, is called continuous aging.

Paribhedalakkhaṇā rūpassa aniccatā, saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānā.

Impermanence of matter has destruction as its characteristic; its function is to cause subsidence; its manifestation is destruction and passing away; its proximate cause is matter that is being destroyed.

445. Ojālakkhaṇo kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno. Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ.

445. Nutriment in morsels has nutritive essence as its characteristic; its function is to produce material form; its manifestation is supporting; its proximate cause is the physical thing to be made into a morsel and consumed. This is a designation for that nutritive essence by which beings are maintained.

446. Imāni tāva pāḷiyaṃ āgatarūpāneva. Aṭṭhakathāyaṃ pana balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpaṃ ekaccānaṃ matena middharūpanti evaṃ aññānipi rūpāni āharitvā ‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’tiādīni (su. ni. 546) vatvā middharūpaṃ tāva natthiyevāti paṭikkhittaṃ. Itaresu rogarūpaṃ jaratāaniccatāggahaṇena gahitameva, jātirūpaṃ upacayasantatiggahaṇena, sambhavarūpaṃ āpodhātuggahaṇena, balarūpaṃ vāyodhātuggahaṇena gahitameva. Tasmā tesu ekampi visuṃ natthīti sanniṭṭhānaṃ kataṃ.

446. So far these are the material forms that have come down in the Pāli Canon. But in the commentaries other material forms are brought in, thus: strength-form, origin-form, birth-form, sickness-form, and, in the opinion of some, torpor-form. Having cited such texts as “Surely you are the enlightened sage, you have no hindrances,” torpor-form is rejected as non-existent. Among the others, sickness-form is included by the inclusion of aging and impermanence; birth-form by the inclusion of accumulation and continuity; origin-form by the inclusion of the water element; and strength-form by the inclusion of the air element. Therefore, the conclusion is reached that not one of these exists separately.

Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ.

Thus, this twenty-fourfold derived matter, along with the previously mentioned fourfold primary matter, makes twenty-eight kinds of matter—no less, no more.

447. Taṃ sabbampi na hetu ahetukaṃ hetuvippayuttaṃ sappaccayaṃ lokiyaṃ sāsavamevātiādinā nayena ekavidhaṃ.

447. All of this matter is not a root, is rootless, dissociated from roots, conditioned, mundane, and subject to taints—in this way, etc., it is of one kind.

Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena duvidhaṃ.

It is internal or external; gross or subtle; far or near; concrete or abstract; sensitive matter or non-sensitive matter; a faculty or a non-faculty; grasped by kamma or not grasped by kamma—in these ways, etc., it is of two kinds.

Tattha [Pg.81] cakkhādipañcavidhaṃ attabhāvaṃ adhikicca pavattattā ajjhattikaṃ, sesaṃ tato bāhirattā bāhiraṃ. Cakkhādīni nava āpodhātuvajjitā tisso dhātuyo cāti dvādasavidhaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ, sesaṃ tato viparītattā sukhumaṃ. Yaṃ sukhumaṃ tadeva duppaṭivijjhasabhāvattā dūre, itaraṃ suppaṭivijjhasabhāvattā santike. Catasso dhātuyo, cakkhādīni terasa, kabaḷīkārāhāro cāti aṭṭhārasavidhaṃ rūpaṃ paricchedavikāralakkhaṇabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato nipphannaṃ, sesaṃ tabbiparītatāya anipphannaṃ. Cakkhādipañcavidhaṃ rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā pasādarūpaṃ, itaraṃ tato viparītattā napasādarūpaṃ. Pasādarūpameva itthindriyādittayena saddhiṃ adhipatiyaṭṭhena indriyaṃ, sesaṃ tato viparītattā anindriyaṃ. Yaṃ kammajanti parato vakkhāma, taṃ kammena upādiṇṇattā upādiṇṇaṃ, sesaṃ tato viparītattā anupādiṇṇaṃ.

Herein, the fivefold matter, the eye faculty, etc., is internal because it occurs in connection with one's own being; the rest, being external to that, is external. The twelve kinds of matter—the nine beginning with the eye faculty and the three primary elements excluding the water element—are gross because they are to be apprehended by way of impingement; the rest, being the opposite, are subtle. That which is subtle is far because its nature is difficult to penetrate; the other is near because its nature is easy to penetrate. The eighteen kinds of matter—the four primary elements, the thirteen beginning with the eye faculty, and nutritive essence—are concrete because they are to be apprehended by their own intrinsic nature, having transcended the state of being a limitation, alteration, or characteristic; the rest, being the opposite, are abstract. The fivefold matter, the eye faculty, etc., is sensitive matter because it is clear like the surface of a mirror, serving as the condition for apprehending visible forms, etc.; the rest, being the opposite, is non-sensitive matter. Sensitive matter itself, along with the triad of femininity, masculinity, and life faculty, is a faculty due to its governing role; the rest, being the opposite, is a non-faculty. That which we will later call kamma-born is called 'grasped' because it is grasped by kamma; the rest, being the opposite, is 'not grasped'.

448. Puna sabbameva rūpaṃ sanidassanakammajādīnaṃ tikānaṃ vasena tividhaṃ hoti. Tattha oḷārike rūpaṃ sanidassanasappaṭighaṃ, sesaṃ anidassanasappaṭighaṃ. Sabbampi sukhumaṃ anidassanaappaṭighaṃ. Evaṃ tāva sanidassanattikavasena tividhaṃ. Kammajādittikavasena pana kammato jātaṃ kammajaṃ, tadaññapaccayajātaṃ akammajaṃ, nakutocijātaṃ neva kammajaṃ nākammajaṃ. Cittato jātaṃ cittajaṃ, tadaññapaccayajātaṃ acittajaṃ, nakutocijātaṃ neva cittajaṃ nācittajaṃ, āhārato jātaṃ āhārajaṃ, tadaññapaccayajātaṃ anāhārajaṃ, nakutocijātaṃ neva āhārajaṃ naanāhārajaṃ. Ututo jātaṃ utujaṃ, tadaññapaccayajātaṃ anutujaṃ, nakutocijātaṃ neva utujaṃ naanutujanti evaṃ kammajādittikavasena tividhaṃ.

448. Again, all matter is threefold by way of triads such as that of the visible. Herein, of gross matter, one part is visible and resistant, while the rest is invisible and resistant. All subtle matter is invisible and non-resistant. Thus it is threefold by way of the triad of the visible. Further, by way of the triad of the kamma-born, etc.: what is born from kamma is kamma-born; what is born from other conditions is not kamma-born; what is born from no cause is neither kamma-born nor not kamma-born. What is born from mind is mind-born; what is born from other conditions is not mind-born; what is born from no cause is neither mind-born nor not mind-born. What is born from nutriment is nutriment-born; what is born from other conditions is not nutriment-born; what is born from no cause is neither nutriment-born nor not nutriment-born. What is born from temperature is temperature-born; what is born from other conditions is not temperature-born; what is born from no cause is neither temperature-born nor not temperature-born. Thus it is threefold by way of the triad of the kamma-born, etc.

449. Puna diṭṭhādirūparūpādivatthādicatukkavasena catubbidhaṃ. Tattha rūpāyatanaṃ diṭṭhaṃ nāma dassanavisayattā, saddāyatanaṃ sutaṃ nāma savanavisayattā, gandharasaphoṭṭhabbattayaṃ mutaṃ nāma sampattagāhakaindriyavisayattā, sesaṃ viññātaṃ nāma viññāṇasseva visayattāti evaṃ tāva diṭṭhādicatukkavasena catubbidhaṃ.

449. Again, it is fourfold by way of tetrads such as that of the seen, heard, sensed, and cognized. Herein, the visible-form base is called 'seen' because it is the object of seeing; the sound base is called 'heard' because it is the object of hearing; the triad of odor, taste, and tangible bases is called 'sensed' because they are objects of faculties that grasp upon contact; and the remainder is called 'cognized' because it is the object of mind-consciousness alone. Thus it is fourfold by way of the tetrad of the seen, etc.

Nipphannarūpaṃ panettha rūparūpaṃ nāma, ākāsadhātu paricchedarūpaṃ nāma, kāyaviññattiādi kammaññatāpariyantaṃ vikārarūpaṃ nāma, jātijarābhaṅgaṃ lakkhaṇarūpaṃ nāmāti evaṃ rūparūpādicatukkavasena catubbidhaṃ.

Herein, concrete matter is called 'matter-as-matter'; the space element is called 'limiting matter'; bodily intimation, etc., up to adaptability, is called 'matter of alteration'; arising, aging, and dissolution is called 'characteristic matter'. Thus it is fourfold by way of the tetrad of matter-as-matter, etc.

Yaṃ [Pg.82] panettha hadayarūpaṃ nāma, taṃ vatthu na dvāraṃ. Viññattidvayaṃ dvāraṃ na vatthu. Pasādarūpaṃ vatthu ceva dvārañca. Sesaṃ neva vatthu na dvāranti evaṃ vatthādicatukkavasena catubbidhaṃ.

Herein, what is called the heart-matter is a base but not a door. The two intimations are a door but not a base. Sensitive matter is both a base and a door. The rest is neither a base nor a door. Thus it is fourfold by way of the tetrad of base, etc.

450. Puna ekajaṃ, dvijaṃ, tijaṃ, catujaṃ, nakutocijātanti imesaṃ vasena pañcavidhaṃ. Tattha kammajameva cittajameva ca ekajaṃ nāma. Tesu saddhiṃ hadayavatthunā indriyarūpaṃ kammajameva. Viññattidvayaṃ cittajameva. Yaṃ pana cittato ca ututo ca jātaṃ, taṃ dvijaṃ nāma, taṃ saddāyatanameva. Yaṃ utucittāhārehi jātaṃ, taṃ tijaṃ nāma, taṃ pana lahutādittayameva. Yaṃ catūhipi kammādīhi jātaṃ, taṃ catujaṃ nāma, taṃ lakkhaṇarūpavajjaṃ avasesaṃ hoti. Lakkhaṇarūpaṃ pana nakutocijātaṃ. Kasmā? Na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvayaṃ. Yampi ‘‘rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ ākāsadhātu āpodhātu rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, kabaḷīkāro āhāro, ime dhammā cittasamuṭṭhānā’’tiādīsu (dha. sa. 1201) jātiyā kutocijātattaṃ anuññātaṃ, taṃ pana rūpajanakapaccayānaṃ kiccānubhāvakkhaṇe diṭṭhattāti veditabbaṃ.

450. Again, it is fivefold by way of these divisions: of single origin, of double origin, of triple origin, of quadruple origin, and of no origin. Herein, that which is born solely from kamma and that which is born solely from mind is called 'of single origin.' Among these, faculty matter, together with the heart-base, is born solely from kamma. The two intimations are born solely from mind. That which is born from both mind and temperature is called 'of double origin,' and this is only the sound base. That which is born from temperature, mind, and nutriment is called 'of triple origin,' and this is only the triad of lightness, etc. That which is born from all four—kamma, etc.—is called 'of quadruple origin,' and this is the remainder, excluding characteristic matter. Characteristic matter, however, is of no origin. Why? For there is no arising of arising, and for what has arisen, the other two are merely its maturation and dissolution. And where it is said, 'The visible object base, sound base, odor base, taste base, tangible object base, space element, water element, lightness of matter, softness of matter, adaptability of matter, accumulation of matter, continuity of matter, and edible food—these phenomena are mind-originated,' etc. (Dhs §1201), the fact that for arising its being born from some cause is conceded should be understood as being on account of its being seen at the moment of the function and power of the matter-generating conditions.

Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ.

This, for now, is the introduction to the detailed exposition on the aggregate of matter.

Viññāṇakkhandhakathā

The Exposition on the Consciousness Aggregate

451. Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho; yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho; yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho; yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabbo. Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma.

451. As for the remaining aggregates, whatever has the characteristic of feeling, all that taken together is the feeling aggregate; whatever has the characteristic of perceiving, all that taken together is the perception aggregate; whatever has the characteristic of forming, all that taken together is the formations aggregate; whatever has the characteristic of cognizing, all that taken together is the consciousness aggregate, it should be understood. Among these, since the others are easily understood when the consciousness aggregate is understood, we shall begin our exposition with the consciousness aggregate.

Yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabboti hi vuttaṃ. Kiñca vijānanalakkhaṇaṃ viññāṇaṃ? Yathāha ‘‘vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī’’ti (ma. ni. 1.449). Viññāṇaṃ cittaṃ manoti atthato ekaṃ. Tadetaṃ vijānanalakkhaṇena sabhāvato [Pg.83] ekavidhampi jātivasena tividhaṃ kusalaṃ, akusalaṃ, abyākatañca.

For it has been said: 'Whatever has the characteristic of cognizing, all that taken together is to be understood as the consciousness aggregate.' And what is the consciousness that has the characteristic of cognizing? As it is said: 'It cognizes, it cognizes, friend; therefore it is called consciousness.' Consciousness (viññāṇa), mind (citta), and mentality (mano) are one in meaning. Although this is single in its intrinsic nature, having the characteristic of cognizing, by way of class it is threefold: wholesome, unwholesome, and indeterminate.

452. Tattha kusalaṃ bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ. Upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ.

452. Herein, wholesome consciousness is fourfold by division of plane: sense-sphere, form-sphere, formless-sphere, and supramundane. Among these, sense-sphere wholesome consciousness is eightfold by way of its distinctions regarding joy, equanimity, knowledge, and prompting. They are as follows: (1) accompanied by joy, associated with knowledge, unprompted; (2) the same, but prompted; (3) accompanied by joy, dissociated from knowledge, unprompted; (4) the same, but prompted; (5) accompanied by equanimity, associated with knowledge, unprompted; (6) the same, but prompted; (7) accompanied by equanimity, dissociated from knowledge, unprompted; (8) the same, but prompted.

Yadā hi deyyadhammapaṭiggāhakādisampattiṃ aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho ‘‘atthi dinna’’ntiādinayappavattaṃ (ma. ni. 1.441) sammādiṭṭhiṃ purakkhatvā asaṃsīdanto anussāhito parehi dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ cittaṃ asaṅkhāraṃ hoti. Yadā pana vuttanayena haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvā amuttacāgatādivasena saṃsīdamāno vā parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhāraṃ hoti. Imasmiñhi atthe saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ. Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tatiyaṃ cittaṃ uppajjati. Yadā pana ‘‘detha vandathāti’’ ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati. Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Evaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ kāmāvacarakusalaṃ veditabbaṃ.

For when someone, delighted and joyful on account of the excellence of the gift, the recipient, and so on, or some other cause for joy, performs meritorious deeds such as giving with right view at the forefront—a view that proceeds in the manner of 'There is what is given...'—acting without hesitation and unprompted by others, then their consciousness is one accompanied by joy, associated with knowledge, and unprompted. But when, joyful and happy in the same way, one performs such deeds with right view at the forefront but hesitating due to a lack of generous spirit, or prompted by others, then that same consciousness is prompted. In this context, 'prompting' is a term for the prior exertion that occurs on one's own initiative or on that of others. When young children, who have become familiar with such conduct by observing their relatives, see bhikkhus and, becoming joyful, spontaneously give whatever is in their hands or pay homage, then the third type of consciousness arises. But when, prompted by their relatives with 'Give! Pay homage!', they act accordingly, then the fourth type of consciousness arises. When, however, due to a lack of excellence in the gift, the recipient, and so on, or the absence of other causes for joy, they are without joy in all four of these cases, then the remaining four types of consciousness accompanied by equanimity arise. Thus, sense-sphere wholesome consciousness is to be understood as eightfold by way of its distinctions regarding joy, equanimity, knowledge, and prompting.

Rūpāvacaraṃ pana jhānaṅgayogabhedato pañcavidhaṃ hoti. Seyyathidaṃ, vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ, atikkantavitakkaṃ dutiyaṃ, tato atikkantavicāraṃ tatiyaṃ, tato virattapītikaṃ catutthaṃ, atthaṅgatasukhaṃ upekkhāsamādhiyuttaṃ pañcamanti.

Form-sphere consciousness, however, is fivefold according to the combination of jhāna factors. They are as follows: the first is accompanied by applied thought, sustained thought, rapture, happiness, and concentration; the second has transcended applied thought; from that, the third has transcended sustained thought; from that, the fourth is with rapture faded away; the fifth has happiness subsided and is accompanied by equanimity and concentration.

Arūpāvacaraṃ catunnaṃ āruppānaṃ yogavasena catubbidhaṃ. Vuttappakārena hi ākāsānañcāyatanajjhānena sampayuttaṃ paṭhamaṃ, viññāṇañcāyatanādīhi dutiyatatiyacatutthāni[Pg.84]. Lokuttaraṃ catumaggasampayogato catubbidhanti evaṃ tāva kusalaviññāṇameva ekavīsatividhaṃ hoti.

Formless-sphere consciousness is fourfold by way of its connection with the four formless attainments. For, in the manner already stated, the first is associated with the jhāna of the base of the infinity of space; the second, third, and fourth are associated with the base of the infinity of consciousness, and so on. Supramundane consciousness is fourfold due to its association with the four paths. Thus, for now, wholesome consciousness alone comes to be of twenty-one kinds.

453. Akusalaṃ pana bhūmito ekavidhaṃ kāmāvacarameva, mūlato tividhaṃ lobhamūlaṃ dosamūlaṃ mohamūlañca.

453. Unwholesome consciousness, however, is of one kind by plane—only sense-sphere—and threefold by root: rooted in greed, rooted in hatred, and rooted in delusion.

Tattha lobhamūlaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ. Seyyathidaṃ, somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ. Upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ.

Herein, consciousness rooted in greed is eightfold by distinction of joy, equanimity, view, and prompting. They are as follows: (1) accompanied by joy, associated with wrong view, unprompted; (2) the same, but prompted; (3) accompanied by joy, dissociated from wrong view, unprompted; (4) the same, but prompted; (5) accompanied by equanimity, associated with wrong view, unprompted; (6) the same, but prompted; (7) accompanied by equanimity, dissociated from wrong view, unprompted; (8) the same, but prompted.

Yadā hi ‘‘natthi kāmesu ādīnavo’’ti (ma. ni. 1.469) ādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittaṃ uppajjati. Yadā mandena samussāhitena cittena, tadā dutiyaṃ. Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. Yadā mandena samussāhitena cittena, tadā catutthaṃ. Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti evaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ.

For when one, with wrong view at the forefront—a view that proceeds in the manner of 'There is no danger in sensual pleasures,' and so on—joyfully and happily enjoys sensual pleasures or regards seen omens and the like as essential, with a mind that is naturally sharp and unprompted, then the first unwholesome consciousness arises. When this is done with a sluggish and prompted mind, the second arises. When, without wrong view at the forefront, one is simply joyful and happy and engages in sexual intercourse, covets another's property, or steals another's belongings, with a mind that is naturally sharp and unprompted, then the third arises. When this is done with a sluggish and prompted mind, then the fourth arises. But when, on account of not attaining sensual pleasures or due to the absence of other causes for joy, one is without joy in all four of these cases, then the remaining four types of consciousness accompanied by equanimity arise. Thus, consciousness rooted in greed is to be understood as eightfold by distinction of joy, equanimity, view, and prompting.

Dosamūlaṃ pana domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ sasaṅkhāranti duvidhameva hoti, tassa pāṇātipātādīsu tikkhamandappavattikāle pavatti veditabbā.

Consciousness rooted in hatred, however, is only twofold: accompanied by displeasure, associated with aversion, unprompted, and also prompted. Its occurrence should be understood in relation to its proceeding sharply or sluggishly at the time of such acts as killing living beings.

Mohamūlaṃ upekkhāsahagataṃ vicikicchāsampayuttaṃ uddhaccasampayuttañcāti duvidhaṃ. Tassa sanniṭṭhānavikkhepakāle pavatti veditabbāti evaṃ akusalaviññāṇaṃ dvādasavidhaṃ hoti.

Consciousness rooted in delusion is twofold: accompanied by equanimity and associated with doubt, and also associated with restlessness. Its occurrence is to be understood at the time of indecision and distraction. Thus unwholesome consciousness is of twelve kinds.

454. Abyākataṃ jātibhedato duvidhaṃ vipākaṃ kiriyañca. Tattha vipākaṃ bhūmito catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. Tattha [Pg.85] kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākañca. Kusalavipākampi duvidhaṃ ahetukaṃ sahetukañca.

454. Indeterminate consciousness is twofold by distinction of class: resultant and functional. Herein, resultant consciousness is fourfold by plane: sense-sphere, form-sphere, formless-sphere, and supramundane. Of these, sense-sphere resultant consciousness is twofold: wholesome-resultant and unwholesome-resultant. Wholesome-resultant consciousness is also twofold: rootless and with roots.

Tattha alobhādivipākahetuvirahitaṃ ahetukaṃ, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā dve manoviññāṇadhātuyo cāti aṭṭhavidhaṃ.

Herein, that which is devoid of resultant roots such as non-greed is rootless. It is eightfold: eye-consciousness; ear-, nose-, tongue-, and body-consciousness; the mind-element with the function of receiving; and the two mind-consciousness-elements with the functions of investigating and so on.

Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ. Sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni, saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddārammaṇādīnaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.

Herein, eye-consciousness has the characteristic of cognizing a visible form dependent on the eye, its function is to have merely a visible form as its object, it manifests as facing towards a visible form, and its proximate cause is the cessation of the functional mind-element that has a visible form as its object. Ear-, nose-, tongue-, and body-consciousness have the characteristic of cognizing sounds and so on, dependent on the ear and so on; their function is to have merely a sound and so on as their object; they manifest as facing towards sounds and so on; and their proximate cause is the cessation of the functional mind-elements that have sound and so on as their objects.

Cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā manodhātu, rūpādisampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā.

The mind-element has the characteristic of cognizing a visible form, etc., immediately after eye-consciousness and the others. Its function is to receive the visible form, etc. It manifests as the state of so doing. Its proximate cause is the cessation of eye-consciousness and the others.

Ahetukavipākā saḷārammaṇavijānanalakkhaṇā duvidhāpi santīraṇādikiccā manoviññāṇadhātu, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānā. Somanassupekkhāyogato pana dvipañcaṭṭhānabhedato ca tassā bhedo. Etāsu hi ekā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassasampayuttā hutvā santīraṇatadārammaṇavasena pañcadvāre ceva javanāvasāne ca pavattanato dviṭṭhānā hoti. Ekā iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsampayuttā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcaṭṭhānā hoti.

The two types of mind-consciousness-element that are rootless resultant have the characteristic of cognizing the six kinds of objects, the function of investigating and so on, they manifest as the state of so doing, and have the heart-base as their proximate cause. Their distinction, however, is due to their association with joy or equanimity, and to the difference in their occurring in two or five instances. For among these, one type, being associated with joy because it occurs with an exclusively desirable object, is of two instances, occurring by way of investigating at the five doors and by way of registration at the end of the javana process. The other type, being associated with equanimity because it occurs with a desirable or neutral object, is of five instances, occurring by way of investigating, registration, rebirth-linking, life-continuum, and death.

Aṭṭhavidhampi cetaṃ ahetukavipākaviññāṇaṃ niyatāniyatārammaṇattā duvidhaṃ. Upekkhāsukhasomanassabhedato tividhaṃ. Viññāṇapañcakaṃ hettha niyatārammaṇaṃ yathākkamaṃ rūpādīsuyeva pavattito, sesaṃ aniyatārammaṇaṃ. Tatra hi manodhātu pañcasupi rūpādīsu pavattati, manoviññāṇadhātudvayaṃ chasūti. Kāyaviññāṇaṃ panettha sukhayuttaṃ, dviṭṭhānā manoviññāṇadhātu somanassayuttā, sesaṃ upekkhāyuttanti. Evaṃ tāva kusalavipākāhetukaṃ aṭṭhavidhaṃ veditabbaṃ.

And these eight types of rootless resultant consciousness are twofold, on account of having a fixed or an unfixed object. They are threefold by distinction of equanimity, pleasure, and joy. Herein, the fivefold sense-consciousness has a fixed object, since it arises in sequence with respect to visible forms and so on; the rest have an unfixed object. For among them, the mind-element functions with respect to the five objects—visible forms and so on—while the two mind-consciousness-elements function with respect to the six. Herein, body-consciousness is associated with pleasure; the mind-consciousness-element that occurs in two instances is associated with joy; the remaining six are associated with equanimity. Thus, for now, the eightfold rootless wholesome-resultant consciousness should be understood.

Alobhādivipākahetusampayuttaṃ pana sahetukaṃ, taṃ kāmāvacarakusalaṃ viya somanassādi bhedato aṭṭhavidhaṃ. Yathā pana kusalaṃ dānādivasena [Pg.86] chasu ārammaṇesu pavattati, na idaṃ tathā. Idañhi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati. Saṅkhārāsaṅkhārabhāvo panettha āgamanādivasena veditabbo. Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ.

However, that which is associated with resultant roots such as non-greed is resultant consciousness with roots. Like sense-sphere wholesome consciousness, it is eightfold by way of distinctions such as being accompanied by joy. But while wholesome consciousness occurs with the six objects by way of giving and so on, this is not so with the resultant. For this occurs only with the six objects that are included among limited phenomena, by way of rebirth-linking, life-continuum, death, and registration. Here, the distinction between prompted and unprompted should be understood by way of the textual tradition and so on. And although there is no difference in the associated mental factors, the resultant should be understood as effortless, like the reflection of a face in a mirror, while the wholesome should be understood as effortful, like the face itself.

Kevalaṃ hi akusalavipākaṃ ahetukameva, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā pañcaṭṭhānā manoviññāṇadhātūti sattavidhaṃ. Taṃ lakkhaṇādito kusalāhetukavipāke vuttanayeneva veditabbaṃ.

Indeed, unwholesome resultant consciousness is exclusively rootless. It is sevenfold: eye-consciousness; ear-, nose-, tongue-, and body-consciousness; the mind-element with the function of receiving; and the mind-consciousness-element that occurs in five instances with the function of investigating and so on. Its characteristics and so on should be understood in the same way as stated for the wholesome rootless resultant consciousness.

Kevalañhi kusalavipākāni iṭṭhaiṭṭhamajjhattārammaṇāni, imāni aniṭṭhaaniṭṭhamajjhattārammaṇāni. Tāni ca upekkhāsukhasomanassabhedato tividhāni, imāni dukkhaupekkhāvasena duvidhāni. Ettha hi kāyaviññāṇaṃ dukkhasahagatameva, sesāni upekkhāsahagatāni. Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā, itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā. Iti imesaṃ sattannaṃ akusalavipākānaṃ purimānañca soḷasannaṃ kusalavipākānaṃ vasena kāmāvacaraṃ vipākaviññāṇaṃ tevīsatividhaṃ.

Indeed, wholesome resultant consciousnesses have desirable or moderately desirable objects, while these have undesirable or moderately undesirable objects. And those are of three kinds, distinguished by equanimity, pleasure, or joy, while these are of two kinds, by way of pain or equanimity. Herein, body-consciousness is always accompanied by pain; the rest are accompanied by equanimity. And the equanimity in these is inferior, not very sharp like pain, while the equanimity in the others is superior, not very sharp like pleasure. Thus, by way of these seven unwholesome resultants and the previous sixteen wholesome resultants, the sense-sphere resultant consciousness is of twenty-three kinds.

Rūpāvacaraṃ pana kusalaṃ viya pañcavidhaṃ. Kusalaṃ pana samāpattivasena javanavīthiyaṃ pavattati. Idaṃ upapattiyaṃ paṭisandhibhavaṅgacutivasena. Yathā ca rūpāvacaraṃ, evaṃ arūpāvacarampi kusalaṃ viya catubbidhaṃ. Pavattibhedopissa rūpāvacare vuttanayo eva. Lokuttaravipākaṃ catumaggayuttacittaphalattā catubbidhaṃ, taṃ maggavīthivasena ceva samāpattivasena ca dvidhā pavattati. Evaṃ sabbampi catūsu bhūmīsu chattiṃsavidhaṃ vipākaviññāṇaṃ hoti.

The fine-material sphere resultant consciousness, however, is fivefold like the wholesome. But the wholesome consciousness occurs in the impulsion process by way of attainment; this resultant consciousness occurs in the new existence by way of rebirth-linking, the life-continuum, and death. And just as the fine-material sphere, so too the immaterial sphere resultant consciousness is fourfold like the wholesome. The distinction in its occurrence is the same as the method stated for the fine-material sphere. The supramundane resultant is fourfold, as it is the fruit of the consciousnesses associated with the four paths. It occurs in two ways: by way of the path process and by way of attainment. Thus, in all four planes, resultant consciousness is of thirty-six kinds.

Kiriyaṃ pana bhūmibhedato tividhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacarañca. Tattha kāmāvacaraṃ duvidhaṃ ahetukaṃ sahetukañca. Tattha alobhādikiriyahetuvirahitaṃ ahetukaṃ, taṃ manodhātumanoviññāṇadhātubhedato duvidhaṃ.

Functional consciousness, however, is of three kinds according to the distinction of plane: sense-sphere, fine-material sphere, and immaterial sphere. Herein, the sense-sphere functional consciousness is twofold: rootless and rooted. Herein, the rootless is that which is devoid of functional roots such as non-greed. It is of two kinds, distinguished as the mind-element and the mind-consciousness-element.

Tattha cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā manodhātu, āvajjanarasā, rūpādiabhimukhabhāvapaccupaṭṭhānā, bhavaṅgavicchedapadaṭṭhānā, sā upekkhāyuttāva hoti.

Herein, the mind-element has the characteristic of cognizing visible forms, etc., and of preceding eye-consciousness, etc. Its function is adverting. It is manifested as the state of facing towards visible forms, etc. Its proximate cause is the interruption of the life-continuum. It is always accompanied by equanimity.

Manoviññāṇadhātu [Pg.87] pana duvidhā sādhāraṇā asādhāraṇā ca. Tattha sādhāraṇā upekkhāsahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena pañcadvāramanodvāresu voṭṭhabbanāvajjanarasā, tathābhāvapaccupaṭṭhānā, ahetukavipākamanoviññāṇadhātu bhavaṅgānaṃ aññatarāpagamapadaṭṭhānā.

The mind-consciousness-element, however, is of two kinds: common and uncommon. Herein, the common one is the rootless functional consciousness accompanied by equanimity. It has the characteristic of cognizing the six objects. By way of function, it has the function of determining in the five sense-doors and adverting in the mind-door. It is manifested as being that way. Its proximate cause is the cessation of one of the rootless resultant mind-consciousness-elements or of the life-continuum.

Asādhāraṇā somanassasahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena arahataṃ anuḷāresu vatthūsu hasituppādanarasā, tathābhāvapaccupaṭṭhānā, ekantato hadayavatthupadaṭṭhānāti. Iti kāmāvacarakiriyaṃ ahetukaṃ tividhaṃ.

The uncommon one is the rootless functional consciousness accompanied by joy. It has the characteristic of cognizing the six objects. By way of function, its function is to produce a smile for arahants regarding non-sublime matters. It is manifested as being that way. Its proximate cause is exclusively the heart-base. Thus, the rootless functional consciousness of the sense-sphere is of three kinds.

Sahetukaṃ pana somanassādibhedato kusalaṃ viya aṭṭhavidhaṃ. Kevalañhi kusalaṃ sekkhaputhujjanānaṃ uppajjati, idaṃ arahataṃyevāti ayamettha viseso. Evaṃ tāva kāmāvacaraṃ ekādasavidhaṃ.

The rooted functional consciousness, however, is eightfold, like the wholesome, with distinctions such as being accompanied by joy. Indeed, wholesome consciousness arises only for trainees and worldlings, while this functional consciousness arises only for arahants—this is the distinction here. Thus, so far, the sense-sphere functional consciousness is of eleven kinds.

Rūpāvacaraṃ pana arūpāvacarañca kusalaṃ viya pañcavidhaṃ catubbidhañca hoti. Arahataṃ uppattivaseneva cassa kusalato viseso veditabboti. Evaṃ sabbampi tīsu bhūmīsu vīsatividhaṃ kiriyaviññāṇaṃ hoti.

The fine-material sphere and immaterial sphere functional consciousness, however, are fivefold and fourfold respectively, like the wholesome. And its distinction from the wholesome should be understood as arising only for arahants. Thus, in all three planes, functional consciousness is of twenty kinds.

455. Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti. Yāni paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti.

455. Thus, there are twenty-one wholesome, twelve unwholesome, thirty-six resultant, and twenty functional consciousnesses—in all, eighty-nine types of consciousness. These occur in fourteen modes: rebirth-linking, life-continuum, adverting, seeing, hearing, smelling, tasting, touching, receiving, investigating, determining, impulsion, registering, and death.

Kathaṃ? Yadā hi aṭṭhannaṃ kāmāvacarakusalānaṃ ānubhāvena devamanussesu sattā nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā aṭṭha sahetukakāmāvacaravipākāni, manussesu paṇḍakādibhāvaṃ āpajjamānānaṃ dubbaladvihetukakusalavipākaupekkhāsahagatāhetukavipākamanoviññāṇadhātu cāti paṭisandhivasena nava vipākacittāni pavattanti. Yadā rūpāvacarārūpāvacarakusalānubhāvena rūpārūpabhavesu nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammanimittameva ārammaṇaṃ katvā nava rūpārūpāvacaravipākāni paṭisandhivasena pavattanti.

How so? When, through the power of the eight sense-sphere wholesome consciousnesses, beings are reborn among devas and humans, then at the time of their death, taking as object one of the kamma, kamma-sign, or destiny-sign that is present, eight rooted sense-sphere resultant consciousnesses arise; and for those who attain existence as eunuchs and the like among humans, the rootless resultant mind-consciousness-element accompanied by equanimity, which is the result of a weak two-rooted wholesome consciousness, arises. Thus, nine resultant consciousnesses occur by way of rebirth-linking. When, through the power of fine-material sphere and immaterial sphere wholesome consciousnesses, beings are reborn in the fine-material and immaterial realms, then at the time of their death, taking only the kamma-sign that is present as object, the nine fine-material and immaterial sphere resultant consciousnesses arise by way of rebirth-linking.

Yadā [Pg.88] pana akusalānubhāvena apāye nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā ekā akusalavipākāhetukamanoviññāṇadhātu paṭisandhivasena pavattatīti evaṃ tāvettha ekūnavīsatiyā vipākaviññāṇānaṃ paṭisandhivasena pavatti veditabbā.

But when they are reborn in the planes of deprivation through the power of unwholesome consciousness, then at the time of their death, taking as object one of the kamma, kamma-sign, or destiny-sign that is present, a single unwholesome-resultant rootless mind-consciousness-element arises by way of rebirth-linking. Thus, the occurrence of nineteen resultant consciousnesses by way of rebirth-linking should be understood.

Paṭisandhiviññāṇe pana niruddhe taṃ taṃ paṭisandhiviññāṇamanubandhamānaṃ tassa tasseva kammassa vipākabhūtaṃ tasmiññeva ārammaṇe tādisameva bhavaṅgaviññāṇaṃ nāma pavattati, punapi tādisanti evaṃ asati santānavinivattake aññasmiṃ cittuppāde nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti evaṃ tesaññeva viññāṇānaṃ bhavaṅgavasenāpi pavatti veditabbā.

When the rebirth-linking consciousness has ceased, a life-continuum consciousness of the very same kind arises, following that rebirth-linking consciousness, being the result of that very same kamma, and having the very same object. Again and again, so long as no other consciousness arises to interrupt the continuity, it occurs a countless number of times, like the flow of a river, during dreamless sleep, when falling asleep, and so on. Thus, the occurrence of these same consciousnesses by way of the life-continuum should also be understood.

Evaṃ pavatte pana bhavaṅgasantāne yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti, tadā cakkhussāpāthagate rūpe rūpaṃ paṭicca cakkhupasādassa ghaṭṭanā hoti, tato ghaṭṭanānubhāvena bhavaṅgacalanaṃ hoti, atha niruddhe bhavaṅge tadeva rūpaṃ ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati. Sotadvārādīsupi eseva nayo. Manodvāre pana chabbidhepi ārammaṇe āpāthagate bhavaṅgacalanānantaraṃ bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā ahetukakiriyamanoviññāṇadhātu uppajjati upekkhāsahagatāti evaṃ dvinnaṃ kiriyaviññāṇānaṃ āvajjanavasena pavatti veditabbā.

Furthermore, when the stream of the life-continuum is thus proceeding, and the faculties of beings become capable of grasping an object, then when a form comes into the range of the eye, there is an impact on the eye-sensitivity on account of that form. Then, through the force of that impact, the life-continuum vibrates. Then, when the life-continuum has ceased, taking that very form as its object, the functional mind-element arises, accomplishing the function of adverting as if cutting off the life-continuum. This same method applies to the ear-door and so on. At the mind-door, however, when any of the six kinds of objects comes into range, immediately after the vibration of the life-continuum, the rootless functional mind-consciousness-element accompanied by equanimity arises, accomplishing the function of adverting as if cutting off the life-continuum. Thus, the occurrence of the two functional consciousnesses by way of adverting should be understood.

Āvajjanānantaraṃ pana cakkhudvāre tāva dassanakiccaṃ sādhayamānaṃ cakkhupasādavatthukaṃ cakkhuviññāṇaṃ, sotadvārādīsu savanādikiccaṃ sādhayamānāni sotaghānajivhākāyaviññāṇāni pavattanti. Tāni iṭṭhaiṭṭhamajjhattesu visayesu kusalavipākāni, aniṭṭhaaniṭṭhamajjhattesu visayesu akusalavipākānīti evaṃ dasannaṃ vipākaviññāṇānaṃ dassanasavanaghāyanasāyanaphusanavasena pavatti veditabbā.

Furthermore, immediately after adverting, at the eye-door, eye-consciousness arises, which is based on the eye-sensitivity and accomplishes the function of seeing. At the ear-door and so on, ear-, nose-, tongue-, and body-consciousness arise, accomplishing the functions of hearing and so on. With desirable or moderately desirable objects, these are wholesome-resultant; with undesirable or moderately undesirable objects, they are unwholesome-resultant. Thus, the occurrence of the ten resultant consciousnesses by way of seeing, hearing, smelling, tasting, and touching should be understood.

‘‘Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū’’tiādivacanato (vibha. 184) pana cakkhuviññāṇādīnaṃ anantarā [Pg.89] tesaññeva visayaṃ sampaṭicchamānā kusalavipākānantaraṃ kusalavipākā, akusalavipākānantaraṃ akusalavipākā manodhātu uppajjati. Evaṃ dvinnaṃ vipākaviññāṇānaṃ sampaṭicchanavasena pavatti veditabbā.

Furthermore, on account of such statements as (Vibhaṅga 184): 'Immediately after the eye-consciousness-element, having arisen, has ceased, there arises a mind, a mentation, a mental faculty, that is, the mind-element which is born of that,' the mind-element arises immediately after eye-consciousness and the others, receiving their very same object. After a wholesome-resultant, a wholesome-resultant mind-element arises; after an unwholesome-resultant, an unwholesome-resultant one arises. Thus, the occurrence of the two resultant consciousnesses by way of receiving should be understood.

‘‘Manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjāmanoviññāṇadhātū’’ti (vibha. 184) vacanato pana manodhātuyā sampaṭicchitameva visayaṃ santīrayamānā akusalavipākamanodhātuyā anantarā akusalavipākā, kusalavipākāya anantarā iṭṭhārammaṇe somanassasahagatā, iṭṭhamajjhatte upekkhāsahagatā uppajjati vipākāhetukamanoviññāṇadhātūti evaṃ tiṇṇaṃ vipākaviññāṇānaṃ santīraṇavasena pavatti veditabbā.

Furthermore, on account of the statement (Vibhaṅga 184), 'Immediately after the mind-element too, having arisen, has ceased, there arises a mind, a mentation, a mental faculty, that is, the mind-consciousness-element which is born of that,' the resultant rootless mind-consciousness-element arises, investigating the very object received by the mind-element. After an unwholesome-resultant mind-element, an unwholesome-resultant one arises. After a wholesome-resultant mind-element, with a desirable object, one accompanied by gladness arises; with a desirable-neutral object, one accompanied by equanimity arises. Thus, the occurrence of the three resultant consciousnesses by way of investigating should be understood.

Santīraṇānantaraṃ pana tameva visayaṃ vavatthāpayamānā uppajjati kiriyāhetukamanoviññāṇadhātu upekkhāsahagatāti evaṃ ekasseva kiriyaviññāṇassa voṭṭhabbanavasena pavatti veditabbā.

Furthermore, immediately after investigating, the functional rootless mind-consciousness-element arises, accompanied by equanimity, determining that very same object. Thus, the occurrence of this single functional consciousness should be understood as occurring by way of determination.

Voṭṭhabbanānantaraṃ pana sace mahantaṃ hoti rūpādiārammaṇaṃ, atha yathāvavatthāpite visaye aṭṭhannaṃ vā kāmāvacarakusalānaṃ dvādasannaṃ vā akusalānaṃ navannaṃ vā avasesakāmāvacarakiriyānaṃ aññataravasena cha satta vā javanāni javanti, eso tāva pañcadvāre nayo.

Furthermore, immediately after determination, if the object such as a visible form is great, then in regard to the object that has been determined, six or seven impulsions of one of the eight sense-sphere wholesome, twelve unwholesome, or nine remaining sense-sphere functional consciousnesses run. This is the method at the five doors.

Manodvāre pana manodvārāvajjanānantaraṃ tāniyeva. Gotrabhuto uddhaṃ rūpāvacarato pañca kusalāni pañca kiriyāni, arūpāvacarato cattāri kusalāni cattāri kiriyāni, lokuttarato cattāri maggacittāni cattāri phalacittānīti imesu yaṃ yaṃ laddhapaccayaṃ hoti, taṃ taṃ javatīti evaṃ pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ javanavasena pavatti veditabbā.

At the mind-door, however, immediately after mind-door adverting, those same impulsions occur. Beyond change-of-lineage, there are: from the fine-material sphere, five wholesome and five functional consciousnesses; from the immaterial sphere, four wholesome and four functional; and from the supramundane, four path consciousnesses and four fruition consciousnesses. Among these, whichever obtains the conditions, that one runs as impulsion. Thus, the occurrence of the fifty-five wholesome, unwholesome, functional, and resultant consciousnesses should be understood as occurring by way of impulsion.

Javanāvasāne pana sace pañcadvāre atimahantaṃ, manodvāre ca vibhūtamārammaṇaṃ hoti, atha kāmāvacarasattānaṃ kāmāvacarajavanāvasāne iṭṭhārammaṇādīnaṃ purimakammajavanacittādīnañca vasena yo yo paccayo laddho hoti, tassa tassa vasena aṭṭhasu sahetukakāmāvacaravipākesu tīsu vipākāhetukamanoviññāṇadhātūsu ca aññataraṃ paṭisotagataṃ nāvaṃ anubandhamānaṃ kiñci antaraṃ udakamiva bhavaṅgassārammaṇato aññasmiṃ ārammaṇe [Pg.90] javitaṃ javanamanubandhaṃ dvikkhattuṃ sakiṃ vā vipākaviññāṇaṃ uppajjati. Tadetaṃ javanāvasāne bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ katvā pavattattā tadārammaṇanti vuccati. Evaṃ ekādasannaṃ vipākaviññāṇānaṃ tadārammaṇavasena pavatti veditabbā.

At the end of the impulsion, however, if at the five doors the object is very great, or at the mind-door the object is clear, then for sense-sphere beings, at the end of a sense-sphere impulsion, according to whatever condition has been obtained by way of a desirable object, previous kamma, impulsion-moments, etc., one of the eight sense-sphere resultants with roots or three resultant rootless mind-consciousness-elements arises once or twice. It follows the impulsion that has run on an object different from that of the life-continuum, like a little water following a boat going upstream. This resultant consciousness, though fit to occur with the object of the life-continuum at the end of the impulsion, is called 'registering' because it occurs taking the object of that impulsion as its own object. Thus, the occurrence of the eleven resultant consciousnesses should be understood as occurring by way of registering.

Tadārammaṇāvasāne pana puna bhavaṅgameva pavattati, bhavaṅge vicchinne puna āvajjanādīnīti evaṃ laddhapaccayacittasantānaṃ bhavaṅgānantaraṃ āvajjanaṃ āvajjanānantaraṃ dassanādīnīti cittaniyamavaseneva punappunaṃ tāva pavattati, yāva ekasmiṃ bhave bhavaṅgassa parikkhayo. Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati. Tasmā tampi ekūnavīsatividhameva hoti. Evaṃ ekūnavīsatiyā vipākaviññāṇānaṃ cutivasena pavatti veditabbā.

At the end of registering, however, the life-continuum occurs again. When the life-continuum is interrupted, adverting and so on occur again. Thus the stream of consciousness, having obtained its conditions, proceeds again and again by way of the fixed order of consciousness: after the life-continuum, adverting; after adverting, seeing, etc. It occurs in this way repeatedly until the exhaustion of the life-continuum in a single existence. For in a single existence, the very last life-continuum consciousness is called 'death' because it is a falling away from that existence. Therefore, that too is of nineteen kinds. Thus, the occurrence of the nineteen resultant consciousnesses should be understood as occurring by way of death.

Cutito pana puna paṭisandhi, paṭisandhito puna bhavaṅganti evaṃ bhavagatiṭhitinivāsesu saṃsaramānānaṃ sattānaṃ avicchinnaṃ cittasantānaṃ pavattatiyeva. Yo panettha arahattaṃ pāpuṇāti, tassa cuticitte niruddhe niruddhameva hotīti.

Furthermore, from death, rebirth-linking again; from rebirth-linking, the life-continuum again. Thus, for beings wandering in saṃsāra through becomings, destinations, stations of consciousness, and abodes of beings, the unbroken stream of consciousness continues to occur. But for one who attains Arahantship here, when his death-consciousness has ceased, it has ceased completely.

Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ.

This is the introduction to the detailed explanation of the aggregate of consciousness.

Vedanākkhandhakathā

The Discourse on the Aggregate of Feeling

456. Idāni yaṃ vuttaṃ ‘‘yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo’’ti, etthāpi vedayitalakkhaṇaṃ nāma vedanāva. Yathāha – ‘‘vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī’’ti (ma. ni. 1.450). Sā pana vedayitalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā cāti.

456. Now, as to what was said: ‘Whatever has the characteristic of being felt, all that, having been collected together, should be understood as the aggregate of feeling.’ Herein, that which has the characteristic of being felt is feeling itself. As it is said: ‘It feels, it feels, friend, therefore it is called feeling’ (MN 43). But that feeling, though it is onefold by nature in its characteristic of being felt, becomes threefold by way of class: wholesome, unwholesome, and indeterminate.

Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena sampayuttā kusalā, akusalena sampayuttā akusalā, abyākatena sampayuttā abyākatāti veditabbā. Sā sabhāvabhedato pañcavidhā hoti – sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti.

Herein, it should be understood that feeling associated with wholesome consciousness is wholesome; associated with unwholesome consciousness, unwholesome; and associated with indeterminate consciousness, indeterminate, according to the method stated beginning with: ‘The sense-sphere wholesome consciousness is eightfold by the distinctions of being accompanied by joy or equanimity, associated with knowledge, and prompted or unprompted.’ By way of its intrinsic nature, feeling is fivefold: bodily pleasure, bodily pain, joy, sorrow, and equanimity.

Tattha [Pg.91] kusalavipākena kāyaviññāṇena sampayuttaṃ sukhaṃ. Akusalavipākena dukkhaṃ. Kāmāvacarato catūhi kusalehi, catūhi sahetukavipākehi, ekena ahetukavipākena, catūhi sahetukakiriyehi, ekena ahetukakiriyena, catūhi akusalehi, rūpāvacarato ṭhapetvā pañcamajjhānaviññāṇaṃ catūhi kusalehi, catūhi vipākehi, catūhi kiriyehi, lokuttaraṃ pana yasmā ajhānikaṃ nāma natthi, tasmā aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti. Tesu ṭhapetvā aṭṭha pañcamajjhānikāni sesehi dvattiṃsāya kusalavipākehīti evaṃ somanassaṃ dvāsaṭṭhiyā viññāṇehi sampayuttaṃ. Domanassaṃ dvīhi akusalehi. Upekkhā avasesapañcapaññāsāya viññāṇehi sampayuttā.

Herein, bodily pleasure is that which is associated with wholesome-resultant body-consciousness. Bodily pain is that which is associated with unwholesome-resultant body-consciousness. Joy is associated with sixty-two consciousnesses: in the sense sphere, with four wholesome, four rooted resultant, one rootless resultant, four rooted functional, one rootless functional, and four unwholesome consciousnesses; in the form sphere, excluding the fifth-jhāna consciousnesses, with four wholesome, four resultant, and four functional consciousnesses; and in the supramundane sphere—since there is no non-jhānic type, the eight supramundane consciousnesses become forty by way of the five jhānas; excluding the eight fifth-jhāna types from these, joy is associated with the remaining thirty-two wholesome and resultant consciousnesses. Sorrow is associated with two unwholesome consciousnesses. Equanimity is associated with the remaining fifty-five consciousnesses.

Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukhaṃ, sampayuttānaṃ upabrūhanarasaṃ, kāyikaassādapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ.

Herein, bodily pleasure has the characteristic of experiencing a desirable tangible object, the function of intensifying associated states, manifestation as bodily relish, and the body faculty as its proximate cause.

Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ, sampayuttānaṃ milāpanarasaṃ, kāyikābādhapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ.

Bodily pain has the characteristic of experiencing an undesirable tangible object, the function of withering associated states, manifestation as bodily affliction, and the body faculty as its proximate cause.

Iṭṭhārammaṇānubhavanalakkhaṇaṃ somanassaṃ, yathā tathā vā iṭṭhākārasambhogarasaṃ, cetasikaassādapaccupaṭṭhānaṃ, passaddhipadaṭṭhānaṃ.

Joy has the characteristic of experiencing a desirable object, the function of partaking of the desirable aspect of an object in whatever way it is presented, manifestation as mental relish, and tranquility as its proximate cause.

Aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ, yathā tathā vā aniṭṭhākārasambhogarasaṃ, cetasikābādhapaccupaṭṭhānaṃ, ekanteneva hadayavatthupadaṭṭhānaṃ.

Sorrow has the characteristic of experiencing an undesirable object, the function of partaking of the undesirable aspect of an object in whatever way it is presented, manifestation as mental affliction, and invariably the heart-base as its proximate cause.

Majjhattavedayitalakkhaṇā upekkhā, sampayuttānaṃ nātiupabrūhanamilāpanarasā, santabhāvapaccupaṭṭhānā, nippītikacittapadaṭṭhānāti.

Equanimity has the characteristic of being felt neutrally, the function of neither intensifying nor withering associated states, manifestation as a peaceful state, and consciousness devoid of zest as its proximate cause.

Idaṃ vedanākkhandhe vitthārakathāmukhaṃ.

This is the introduction to the detailed explanation of the aggregate of feeling.

Saññākkhandhakathā

The Discourse on the Aggregate of Perception

457. Idāni yaṃ vuttaṃ ‘‘yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho veditabbo’’ti, etthāpi sañjānanalakkhaṇaṃ nāma saññāva. Yathāha – ‘‘sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī’’ti [Pg.92] (ma. ni. 1.450). Sā panesā sañjānanalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā ca.

457. Now, as to what was said: ‘Whatever has the characteristic of perceiving, all that, having been collected together, should be understood as the aggregate of perception.’ Herein, that which has the characteristic of perceiving is perception itself. As it is said: ‘It perceives, it perceives, friend, therefore it is called perception’ (MN 43). But this perception, though it is onefold by nature in its characteristic of perceiving, becomes threefold by way of class: wholesome, unwholesome, and indeterminate.

Tattha kusalaviññāṇasampayuttā kusalā, akusalasampayuttā akusalā, abyākatasampayuttā abyākatā. Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti.

Herein, perception associated with wholesome consciousness is wholesome; associated with unwholesome consciousness, unwholesome; associated with indeterminate consciousness, indeterminate. For there is no consciousness that is dissociated from perception. Therefore, the divisions of perception are as numerous as the divisions of consciousness.

Sā panesā evaṃ viññāṇena samappabhedāpi lakkhaṇādito sabbāva sañjānanalakkhaṇā, tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti.

But although this perception has the same number of divisions as consciousness, in terms of characteristic, etc., all perception has the characteristic of perceiving; the function of making a sign as a condition for perceiving again that ‘this is the very same thing,’ like carpenters with wood; manifestation as the act of adhering by way of a sign as it has been grasped, like the blind men and the elephant (Ud 6.4); and an object as it has appeared as its proximate cause, like the perception ‘a man’ that arises in young deer with regard to a scarecrow.

Idaṃ saññākkhandhe vitthārakathāmukhaṃ.

This is the introduction to the detailed explanation of the aggregate of perception.

Saṅkhārakkhandhakathā

The Discourse on the Aggregate of Formations

458. Yaṃ pana vuttaṃ ‘‘yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho veditabbo’’ti, ettha abhisaṅkharaṇalakkhaṇaṃ nāma rāsikaraṇalakkhaṇaṃ. Kiṃ pana tanti, saṅkhārāyeva. Yathāha – ‘‘saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī’’ti (saṃ. ni. 3.79). Te abhisaṅkharaṇalakkhaṇā, āyūhanarasā, vipphārapaccupaṭṭhānā, sesakhandhattayapadaṭṭhānā.

458. As to what was said: ‘Whatever has the characteristic of forming, all that, having been collected together, should be understood as the aggregate of formations.’ Herein, the characteristic of forming means the characteristic of accumulating. But what is that? The formations themselves. As it is said: ‘They form the formed, bhikkhus, therefore they are called formations’ (SN 22.79). They have the characteristic of forming, the function of accumulating, manifestation as exertion, and the remaining three mental aggregates as their proximate cause.

Evaṃ lakkhaṇādito ekavidhāpi ca jātivasena tividhā kusalā, akusalā, abyākatāti. Tesu kusalaviññāṇasampayuttā kusalā. Akusalasampayuttā akusalā. Abyākatasampayuttā abyākatā.

Thus, though onefold from the point of view of characteristic, etc., they are threefold by way of class: wholesome, unwholesome, and indeterminate. Among these, those associated with wholesome consciousness are wholesome; those associated with unwholesome consciousness are unwholesome; and those associated with indeterminate consciousness are indeterminate.

Tattha kāmāvacarapaṭhamakusalaviññāṇasampayuttā tāva niyatā sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcāti chattiṃsa. Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, saddhā, sati, hirī, ottappaṃ, alobho, adoso, amoho, kāyapassaddhi, cittapassaddhi, kāyalahutā, cittalahutā, kāyamudutā, cittamudutā, kāyakammaññatā, cittakammaññatā, kāyapāguññatā, cittapāguññatā, kāyujukatā, cittujukatāti ime sarūpena [Pg.93] āgatā sattavīsati (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā). Chando, adhimokkho, manasikāro, tatramajjhattatāti ime yevāpanakā cattāro (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā). Karuṇā, muditā, kāyaduccaritavirati, vacīduccaritavirati, micchājīvaviratīti ime aniyatā pañca. Ete hi kadāci uppajjanti, uppajjamānāpi ca na ekato uppajjanti.

Herein, associated with the first sense-sphere wholesome consciousness, there are thirty-six formations: twenty-seven that arise fixedly in their own nature, four that are separable, and five that are occasional. The twenty-seven that arise fixedly are: contact, volition, initial application, sustained application, joy, energy, life faculty, concentration, faith, mindfulness, moral shame, moral dread, non-greed, non-hatred, non-delusion, tranquility of body, tranquility of mind, lightness of body, lightness of mind, malleability of body, malleability of mind, wieldiness of body, wieldiness of mind, proficiency of body, proficiency of mind, rectitude of body, and rectitude of mind. The four separable factors are: zeal, decision, attention, and equanimity. The five occasional factors are: compassion, altruistic joy, abstinence from bodily misconduct, abstinence from verbal misconduct, and abstinence from wrong livelihood. For these arise only sometimes, and even when they arise, they do not all arise together.

459. Tattha phusatīti phasso. Svāyaṃ phusanalakkhaṇo. Saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno. Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati. Ekadesena ca analliyamānopi rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭeti, tikasannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. Tajjāsamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhānoti vuccati. Vedanādhiṭṭhānabhāvato pana niccammagāvī (saṃ. ni. 2.63) viya daṭṭhabbo.

459. Herein, ‘it touches,’ thus it is contact. This has the characteristic of touching, the function of impinging, manifestation as coincidence, and an object that has entered the avenue of a sense faculty as its proximate cause. For although it is an immaterial state, it occurs in the mode of touching an object. And though it does not adhere in any part, just as form impinges on the eye and sound on the ear, so it makes the mind and its object impinge on each other. It has manifestation as coincidence because it is made known by its cause, which is designated as the coincidence of the three. It is said to have an object that has entered the avenue as its proximate cause because it arises without fail in an object that is determined by the sense faculty and by the appropriate attention born from that. And because it is the basis for feeling, it should be seen as being like a flayed cow.

460. Cetayatīti cetanā. Abhisandahatīti attho. Sā cetanābhāvalakkhaṇā, āyūhanarasā, saṃvidahanapaccupaṭṭhānā sakiccaparakiccasādhikā jeṭṭhasissamahāvaḍḍhakīādayo viya. Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussahanabhāvena pavattamānā pākaṭā hoti.

460. ‘It wills,’ thus it is volition; the meaning is that it coordinates. It has the characteristic of the state of willing, the function of striving, and manifestation as coordinating, accomplishing its own task and the tasks of others, like a senior pupil or a master carpenter. Moreover, in such instances as the urgent recollection of a deed, this volition becomes manifest through its occurring with the nature of an urge to its associated states.

Vitakkavicārapītīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ (visuddhi. 1.71) vuttameva.

Whatever should be said about initial application, sustained application, and joy, all that has already been said in the description of the first jhāna in the exposition of the earth kasiṇa.

461. Vīrabhāvo vīriyaṃ. Taṃ ussahanalakkhaṇaṃ, sahajātānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ. ‘‘Saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā, sammā āraddhaṃ sabbasampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ.

461. The state of a hero is energy. It has the characteristic of exertion, the function of supporting co-nascent states, and manifestation as a state of non-collapse. As it is said, ‘Being stirred, one strives wisely,’ its proximate cause is a sense of urgency, or else the grounds for arousing energy. It should be seen that, when rightly aroused, it is the root of all accomplishments.

462. Jīvanti tena, sayaṃ vā jīvati, jīvanamattameva vā tanti jīvitaṃ. Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni. Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammānanti idamevettha nānākaraṇaṃ.

462. ‘One lives by means of it,’ or ‘it itself lives,’ or ‘it is mere living,’ thus it is the life faculty. Its characteristic and so on should be understood in the way stated for the material life faculty. For that is the life of material states, while this is the life of immaterial states—this alone is the difference here.

463. Ārammaṇe [Pg.94] cittaṃ samaṃ ādhiyati, sammā vā ādhiyati, samādhānamattameva vā etaṃ cittassāti samādhi. So avisāralakkhaṇo, avikkhepalakkhaṇo vā, sahajātānaṃ sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhāno, visesato sukhapadaṭṭhāno, nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo.

463. ‘The mind is placed evenly on the object,’ or ‘is placed rightly,’ or ‘it is the mere placing of the mind,’ thus it is concentration. It has the characteristic of non-wandering, or of non-distraction; the function of unifying the co-nascent states, like water with bath powder; manifestation as tranquility; and its proximate cause is especially happiness. It should be seen as the stability of the mind, like the flame of a lamp in a windless place.

464. Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti saddhā. Sā saddahanalakkhaṇā, okappanalakkhaṇā vā, pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttaraṇo viya. Akālussiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā, saddhammassavanādisotāpattiyaṅga(dī. ni. 3.311; saṃ. ni. 5.1001) padaṭṭhānā vā, hatthavittabījāni viya daṭṭhabbā.

464. ‘One has faith by means of it,’ or ‘it has faith itself,’ or ‘it is simply the act of having faith’—this is faith. It has the characteristic of conviction, or of placing trust. Its function is to clarify, like a water-clearing gem, or to leap forward, like one crossing a flood. It is manifested as non-turbidity, or as resolution. Its proximate cause is an object of faith, or the factors of stream-entry such as listening to the good Dhamma. It should be seen as being like a hand, wealth, and a seed.

465. Saranti tāya, sayaṃ vā sarati saraṇamattameva vā esāti sati. Sā apilāpanalakkhaṇā, asammosarasā, ārakkhapaccupaṭṭhānā, visayābhimukhabhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā. Ārammaṇe daḷhapatiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.

465. ‘One remembers by means of it,’ or ‘it remembers by itself,’ or ‘it is simply the act of remembering’—this is mindfulness. It has the characteristic of not floating away, its function is non-confusion, and it is manifested as guarding, or as the state of facing the object. Its proximate cause is firm perception, or the foundations of mindfulness concerning the body, etc. Because it is firmly established on the object, it should be seen as like a pillar; and because it guards the eye-door and so on, it should be seen as like a gatekeeper.

466. Kāyaduccaritādīhi hiriyatīti hirī. Lajjāyetaṃ adhivacanaṃ. Tehiyeva ottappatīti ottappaṃ. Pāpato ubbegassetaṃ adhivacanaṃ. Tattha pāpato jigucchanalakkhaṇā hirī. Uttāsanalakkhaṇaṃ ottappaṃ. Lajjākārena pāpānaṃ akaraṇarasā hirī. Uttāsākārena ottappaṃ. Vuttappakāreneva ca pāpato saṅkocanapaccupaṭṭhānā etā, attagāravaparagāravapadaṭṭhānā. Attānaṃ garuṃ katvā hiriyā pāpaṃ jahāti kulavadhū viya. Paraṃ garuṃ katvā ottappena pāpaṃ jahāti vesiyā viya. Ime ca pana dve dhammā lokapālakāti (a. ni. 2.9) daṭṭhabbā.

466. ‘One is ashamed of bodily misconduct and so on,’ thus it is moral shame (hirī). This is a designation for shame. ‘One is apprehensive of those very things,’ thus it is moral dread (ottappa). This is a designation for anxiety about evil. Herein, moral shame has the characteristic of being disgusted with evil. Moral dread has the characteristic of being fearful of it. Moral shame has the function of not doing evil out of shame; moral dread has the function of not doing it out of fear. They are manifested as shrinking away from evil. Their proximate cause is respect for oneself and respect for others. Having respect for oneself, one abandons evil through moral shame, like a woman of good family. Having respect for others, one abandons evil through moral dread, like a courtesan. And these two qualities should be seen as the guardians of the world.

467. Na lubbhanti tena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho. Adosāmohesupi eseva nayo. Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya. Apariggaharaso muttabhikkhu viya, anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya.

467. ‘One is not greedy by means of it,’ or ‘one is not greedy oneself,’ or ‘it is simply the state of not being greedy’—this is non-greed. The same method applies to non-hatred and non-delusion. Among these, non-greed has the characteristic of the mind’s lack of greed for its object, or the characteristic of non-adherence, like a drop of water on a lotus leaf. Its function is non-appropriation, like a liberated bhikkhu, and its manifestation is the state of non-adherence, like a person who has fallen into filth.

468. Adoso [Pg.95] acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya, āghātavinayaraso, pariḷāhavinayaraso vā candanaṃ viya, sommabhāvapaccupaṭṭhāno puṇṇacando viya.

468. Non-hatred has the characteristic of lack of fierceness, or the characteristic of non-opposition, like a congenial friend. Its function is to remove vexation, or to subdue the fever of passion, like sandalwood. Its manifestation is a gentle state, like the full moon.

469. Amoho yathāsabhāvapaṭivedhalakkhaṇo, akkhalitapaṭivedhalakkhaṇo vā kusalissāsakhittausupaṭivedho viya, visayobhāsanaraso padīpo viya. Asammohapaccupaṭṭhāno araññagatasudesako viya. Tayopi cete sabbakusalānaṃ mūlabhūtāti daṭṭhabbā.

469. Non-delusion has the characteristic of penetrating things in their true nature, or the characteristic of unerring penetration, like the penetration of an arrow shot by a skilled archer. Its function is to illuminate the object, like a lamp. Its manifestation is non-confusion, like a good guide in a forest. And these three should be seen as the roots of all wholesome states.

470. Kāyassa passambhanaṃ kāyapassaddhi. Cittassa passambhanaṃ cittapassaddhi. Kāyoti cettha vedanādayo tayo khandhā. Ubhopi panetā ekato katvā kāyacittadarathavūpasamalakkhaṇā kāyacittapassaddhiyo, kāyacittadarathanimaddanarasā, kāyacittānaṃ aparipphandanasītibhāvapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā.

470. The calming of the mental body is bodily serenity. The calming of consciousness is mental serenity. Here, 'mental body' refers to the three aggregates beginning with feeling. Both of these, taken together, have the characteristic of calming the agitation of the mental body and consciousness, the function of crushing the agitation of the mental body and consciousness, and the manifestation of non-trembling and coolness in the mental body and consciousness, with the mental body and consciousness as their proximate cause. They should be seen as the opponents of defilements, such as restlessness, that cause a lack of calm in the mental body and consciousness.

Kāyassa lahubhāvo kāyalahutā. Cittassa lahubhāvo cittalahutā. Tā kāyacittagarubhāvavūpasamalakkhaṇā, kāyacittagarubhāvanimaddanarasā, kāyacittānaṃ adandhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā.

The lightness of the mental body is bodily lightness. The lightness of consciousness is mental lightness. They have the characteristic of calming the heaviness of the mental body and consciousness, the function of crushing the heaviness of the mental body and consciousness, and the manifestation of non-sluggishness of the mental body and consciousness, with the mental body and consciousness as their proximate cause. They should be regarded as the opponents of the defilements that cause heaviness of the mental body and consciousness, such as sloth and torpor.

Kāyassa mudubhāvo kāyamudutā. Cittassa mudubhāvo cittamudutā. Tā kāyacittatthambhavūpasamalakkhaṇā, kāyacittathaddhabhāvanimaddanarasā, appaṭighātapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā.

The malleability of the mental body is bodily malleability. The malleability of consciousness is mental malleability. They have the characteristic of calming the rigidity of the mental body and consciousness, the function of crushing the stiffness of the mental body and consciousness, and the manifestation of non-resistance, with the mental body and consciousness as their proximate cause. They should be seen as the opponents of defilements, such as wrong view and conceit, that cause stiffness in the mental body and consciousness.

Kāyassa kammaññabhāvo kāyakammaññatā. Cittassa kammaññabhāvo cittakammaññatā. Tā kāyacittākammaññabhāvavūpasamalakkhaṇā, kāyacittākammaññabhāvanimaddanarasā, kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇādipaṭipakkhabhūtā, pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.

The workability of the mental body is bodily workability. The workability of consciousness is mental workability. They have the characteristic of calming the unworkability of the mental body and consciousness, the function of crushing the unworkability of the mental body and consciousness, and the manifestation of success in taking an object, with the mental body and consciousness as their proximate cause. They should be regarded as the opponents of the remaining hindrances that cause unworkability in the mental body and consciousness, as bringing serene confidence towards inspiring objects, and as bringing fitness for application to beneficial actions, like purified gold.

Kāyassa [Pg.96] pāguññabhāvo kāyapāguññatā. Cittassa pāguññabhāvo cittapāguññatā. Tā kāyacittānaṃ agelaññabhāvalakkhaṇā, kāyacittagelaññanimaddanarasā, nirādīnavapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ gelaññakaraasaddhiyādipaṭipakkhabhūtāti daṭṭhabbā.

The proficiency of the mental body is bodily proficiency. The proficiency of consciousness is mental proficiency. They have the characteristic of the healthiness of the mental body and consciousness, the function of crushing the sickness of the mental body and consciousness, and the manifestation of being without defect, with the mental body and consciousness as their proximate cause. They should be seen as the opponents of such things as lack of faith, which cause sickness in the mental body and consciousness.

Kāyassa ujukabhāvo kāyujukatā. Cittassa ujukabhāvo cittujukatā. Tā kāyacittaajjavalakkhaṇā, kāyacittakuṭilabhāvanimaddanarasā, ajimhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ kuṭilabhāvakaramāyāsāṭheyyādipaṭipakkhabhūtāti daṭṭhabbā.

The uprightness of the mental body is bodily uprightness. The uprightness of consciousness is mental uprightness. They have the characteristic of the straightness of the mental body and consciousness, the function of crushing the crookedness of the mental body and consciousness, and the manifestation of uncrookedness, with the mental body and consciousness as their proximate cause. They should be seen as the opponents of the defilements that cause crookedness of the mental body and consciousness, such as deceit and craftiness.

471. Chandoti kattukāmatāyetaṃ adhivacanaṃ. Tasmā so kattukāmatālakkhaṇo chando, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno, tadevassa padaṭṭhānaṃ. Ārammaṇaggahaṇe ayaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo.

471. The term 'will' (chanda) is a designation for the wish to act. Therefore, that will has the characteristic of wishing to act, the function of seeking an object, and the manifestation of a need for the object. The object itself is its proximate cause. In grasping an object, this should be seen as the extending of the mind's hand.

472. Adhimuccanaṃ adhimokkho. So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno, sanniṭṭheyyadhammapadaṭṭhāno, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.

472. Resolution (adhimokkha) is the act of deciding. It has the characteristic of making a conclusion, the function of not wavering, and the manifestation of certainty. Its proximate cause is an object that can be decided upon. In relation to the object, it should be regarded as being as unshakable as a pillar.

473. Kiriyā kāro. Manamhi kāro manasikāro. Purimamanato visadisamanaṃ karotītipi manasikāro. Svāyaṃ ārammaṇapaṭipādako, vīthipaṭipādako, javanapaṭipādakoti tippakāro.

473. Kiriyā means 'doing' (kāro). Doing in the mind is attention (manasikāra). Attention is also so called because it makes the mind different from the preceding one. It is of three kinds: that which presents the object, that which presents the process, and that which presents the impulsion.

Tattha ārammaṇapaṭipādako manamhi kāroti manasikāro. So sāraṇalakkhaṇo, sampayuttānaṃ ārammaṇe saṃyojanaraso, ārammaṇābhimukhabhāvapaccupaṭṭhāno, ārammaṇapadaṭṭhāno. Saṅkhārakkhandhapariyāpanno, ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo. Vīthipaṭipādakoti pana pañcadvārāvajjanassetaṃ adhivacanaṃ. Javanapaṭipādakoti manodvārāvajjanassetaṃ adhivacanaṃ. Na te idha adhippetā.

Herein, the attention (manasikāra) that presents the object is the 'doing in the mind.' It has the characteristic of directing, the function of yoking the associated states to the object, and the manifestation of facing the object. Its proximate cause is the object. Included in the aggregate of formations, it should be seen as the charioteer of the associated states because it presents the object. However, 'that which presents the process' is a synonym for five-door adverting, and 'that which presents the impulsion' is a synonym for mind-door adverting. These are not intended here.

474. Tesu dhammesu majjhattatā tatramajjhattatā. Sā cittacetasikānaṃ samavāhitalakkhaṇā, ūnādhikatānivāraṇarasā, pakkhapātupacchedanarasā vā, majjhattabhāvapaccupaṭṭhānā, cittacetasikānaṃ ajjhupekkhanabhāvena samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya daṭṭhabbā.

474. Neutrality towards those states is tatramajjhattatā. It has the characteristic of conveying consciousness and mental factors evenly, the function of preventing deficiency and excess or of cutting off partiality, and it is manifested as neutrality. It should be seen as a charioteer who looks on with equanimity at the thoroughbreds—consciousness and mental factors—proceeding evenly.

Karuṇāmuditā [Pg.97] ca brahmavihāraniddese (visuddhi. 1.262) vuttanayeneva veditabbā. Kevalañhi tā appanāppattā rūpāvacarā, imā kāmāvacarāti ayameva viseso.

Compassion and sympathetic joy should be understood in the same way as explained in the exposition of the divine abidings. The only difference is that those, having reached absorption, are of the form sphere, while these are of the sense sphere.

Keci pana mettupekkhāyopi aniyatesu icchanti, taṃ na gahetabbaṃ. Atthato hi adosoyeva mettā, tatramajjhattupekkhāyeva upekkhāti.

Some, however, wish to include loving-kindness and equanimity among the indeterminate factors; this should not be accepted. For in reality, loving-kindness is simply non-hatred, and equanimity is simply tatramajjhattatā.

475. Kāyaduccaritato virati kāyaduccaritavirati. Esa nayo sesāsupi. Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā, amaddanalakkhaṇāti vuttaṃ hoti. Kāyaduccaritādivatthuto saṅkocanarasā, akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā, pāpakiriyato cittassa vimukhabhāvabhūtāti daṭṭhabbā.

475. Abstinence from bodily misconduct is kāyaduccaritavirati. The same method applies to the others. As to their characteristics and so on, all three have the characteristic of non-transgression regarding the occasions for bodily misconduct and so on; that is to say, they have the characteristic of not treading upon them. Their function is to shrink back from the occasions for bodily misconduct and so on. They are manifested as non-action. Their proximate cause is such qualities as faith, moral shame, moral dread, and fewness of wishes. They should be seen as being the state of the mind turning away from evil actions.

476. Iti imeva chattiṃsa saṅkhārā paṭhamena kāmāvacarakusalaviññāṇena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhārabhāvamattameva hettha viseso.

476. Thus, it should be understood that these thirty-six formations are associated with the first wholesome sense-sphere consciousness. As with the first, so too with the second. The only difference here is that it is prompted.

Tatiyena pana ṭhapetvā amohaṃ avasesā veditabbā. Tathā catutthena. Sasaṅkhārabhāvamattameva hettha viseso.

With the third consciousness, however, the remaining factors should be understood, with the exception of non-delusion. Likewise with the fourth. Here too, the only difference is that it is prompted.

Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhārabhāvamattameva hettha viseso. Sattamena ca pana ṭhapetvā amohaṃ avasesā veditabbā. Tathā aṭṭhamena. Sasaṅkhārabhāvamattameva hettha viseso.

But among those stated in the first, excepting joy, the remaining associate with the fifth. Just as with the fifth, so also with the sixth; here the only difference is the fact of its being prompted. And with the seventh, excepting non-delusion, the remaining should be understood. Similarly with the eighth; here the only difference is the fact of its being prompted.

Paṭhame vuttesu ṭhapetvā viratittayaṃ sesā rūpāvacarakusalesu paṭhamena sampayogaṃ gacchanti. Dutiyena tato vitakkavajjā. Tatiyena tato vicāravajjā. Catutthena tato pītivajjā. Pañcamena tato aniyatesu karuṇāmuditāvajjā. Teyeva catūsu āruppakusalesu. Arūpāvacarabhāvoyeva hi ettha viseso.

Among those stated in the first, excepting the three abstinences, the remaining factors associate with the first of the fine-material sphere wholesome consciousnesses. With the second, they are the same but without initial application. With the third, without sustained application. With the fourth, without joy. With the fifth, without compassion and sympathetic joy from among the indeterminates. These same factors are found in the four immaterial-sphere wholesome consciousnesses, for here the only difference is the fact of their belonging to the immaterial sphere.

Lokuttaresu paṭhamajjhānike tāva maggaviññāṇe paṭhamarūpāvacaraviññāṇe vuttanayena, dutiyajjhānikādibhede dutiyarūpāvacaraviññāṇādīsu vuttanayeneva veditabbā. Karuṇāmuditānaṃ pana abhāvo, niyataviratitā[Pg.98], lokuttaratā cāti ayamettha viseso. Evaṃ tāva kusalāyeva saṅkhārā veditabbā.

In the supramundane consciousnesses, the factors in the path consciousness of the first jhānic level should be understood in the way stated for the first fine-material sphere consciousness. And in the divisions beginning with the second jhānic level, they should be understood in the way stated for the second fine-material sphere consciousnesses and so on. However, the differences here are the absence of compassion and sympathetic joy, the fact that the abstinences are definite, and their supramundane nature. Thus should the wholesome formations be understood.

477. Akusalesu lobhamūle paṭhamākusalasampayuttā tāva niyatā sarūpena āgatā terasa, yevāpanakā cattāroti sattarasa. Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anottappaṃ, lobho, moho, micchādiṭṭhīti ime sarūpena āgatā terasa (dha. sa. 365; dha. sa. aṭṭha. 365). Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 365).

477. Among the unwholesome states, in those rooted in greed, associated with the first unwholesome consciousness, there are seventeen factors: thirteen definite factors that arise in their own nature, and four adventitious factors. The thirteen definite factors are: contact, volition, initial application, sustained application, joy, energy, life faculty, concentration, shamelessness, fearlessness of wrongdoing, greed, delusion, and wrong view. The four adventitious factors are: desire-to-do, decision, restlessness, and attention.

478. Tattha na hiriyatīti ahiriko. Ahirikassa bhāvo ahirikaṃ. Na otappatīti anottappaṃ. Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā. Anottappaṃ teheva asārajjalakkhaṇaṃ, anuttāsalakkhaṇaṃ vā. Ayamettha saṅkhepo. Vitthāro pana hirottappānaṃ vuttapaṭipakkhavasena veditabbo.

478. Herein, 'one is not ashamed' (na hiriyati), thus one is shameless (ahiriko); the state of a shameless one is shamelessness (ahirikaṃ). 'One has no moral dread' (na otappati), thus it is fearlessness of wrongdoing (anottappaṃ). Among these, shamelessness has the characteristic of not being disgusted by bodily misconduct and so on, or the characteristic of immodesty. Fearlessness of wrongdoing has the characteristic of not being horrified by those same things, or the characteristic of lack of dread. This is a summary. The detailed explanation, however, should be understood by way of the opposite of what was said for shame and moral dread.

479. Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. Tesu lobho ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya. Apariccāgapaccupaṭṭhāno telañjanarāgo viya. Saṃyojaniyadhammesu assādadassanapadaṭṭhāno. Taṇhānadībhāvena vaḍḍhamāno sīghasotā nadī iva mahāsamuddaṃ apāyameva gahetvā gacchatīti daṭṭhabbo.

479. 'They are greedy' (lubbhanti) because of it, or it is greedy, or it is simply the act of being greedy; thus it is greed (lobha). 'They are deluded' (muyhanti) because of it, or it is deluded, or it is simply the act of being deluded; thus it is delusion (moha). Among these, greed has the characteristic of grasping an object, like monkey-lime; its function is to cling, like a piece of meat thrown on a hot pan. It is manifested as not giving up, like a stain from lampblack. Its proximate cause is seeing gratification in things that fetter. It should be seen as swelling up like a river of craving, which, like a swift current, sweeps one away to the great ocean, that is, to the plane of misery.

480. Moho cittassa andhabhāvalakkhaṇo, aññāṇalakkhaṇo vā, asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno, sabbākusalānaṃ mūlanti daṭṭhabbo.

480. Delusion has the characteristic of mental blindness, or the characteristic of ignorance. Its function is non-penetration, or concealing the intrinsic nature of the object. It is manifested as wrong practice, or as darkness. Its proximate cause is unwise attention. It should be regarded as the root of all unwholesome states.

481. Micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattaṃ vā esāti micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā, paramaṃ vajjanti daṭṭhabbā.

481. 'They see wrongly' (micchā passanti) by means of it, or it sees wrongly, or it is simply wrong seeing; thus it is wrong view (micchādiṭṭhi). It has the characteristic of unwise interpretation; its function is misapprehension; it is manifested as wrong adherence; its proximate cause is the unwillingness to see the noble ones, etc. It should be regarded as the supreme fault.

482. Uddhatabhāvo [Pg.99] uddhaccaṃ. Taṃ avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya, anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya, bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmaṃ viya, cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ, cittavikkhepoti daṭṭhabbaṃ. Sesā kusale vuttanayeneva veditabbā. Akusalabhāvoyeva hi akusalabhāvena ca lāmakattaṃ etesaṃ tehi viseso.

482. The state of being agitated is restlessness (uddhacca). It has the characteristic of non-tranquility, like water ruffled by the wind; its function is unsteadiness, like a banner fluttering in the wind; it is manifested as turmoil, like ashes scattered by a stone striking them. Its proximate cause is unwise attention to mental non-tranquility. It should be seen as mental agitation. The remaining factors should be understood in the way stated for the wholesome. The difference from those, however, is their unwholesome nature and their baseness on account of being unwholesome.

483. Iti ime sattarasa saṅkhārā paṭhamena akusalaviññāṇena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatatā viseso.

483. Thus, it should be understood that these seventeen formations associate with the first unwholesome consciousness. As with the first, so also with the second. The difference here is its being prompted and the fact that sloth and torpor are indeterminate.

Tattha thinanatā thinaṃ. Middhanatā middhaṃ. Anussāhasaṃhananatā asattivighāto cāti attho. Thinañca middhañca thinamiddhaṃ. Tattha thinaṃ anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. Middhaṃ akammaññatālakkhaṇaṃ, onahanarasaṃ, līnatāpaccupaṭṭhānaṃ, pacalāyikāniddāpaccupaṭṭhānaṃ vā. Ubhayampi arativijambhikādīsu ayonisomanasikārapadaṭṭhānaṃ.

Herein, the state of being sluggish is sloth (thīna). The state of being torpid is torpor (middha). The meaning is lack of drive and impairment of energy. Sloth and torpor together are sloth-and-torpor. Herein, sloth has the characteristic of lack of drive, the function of dispelling energy, and it is manifested as sinking. Torpor has the characteristic of unwieldiness, the function of enveloping, and it is manifested as shrinking, or as nodding and sleepiness. The proximate cause of both is unwise attention to discontent, listlessness, yawning, and so on.

Tatiyena paṭhame vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. Māno panettha aniyato hoti. Ayaṃ viseso, so uṇṇatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabbo.

With the third consciousness, the remaining factors among those stated for the first should be understood, but with the exclusion of wrong view. Here, conceit is an indeterminate factor. This is the difference. Conceit has the characteristic of haughtiness, its function is self-exaltation, it is manifested as a desire for prominence, its proximate cause is greed dissociated from views, and it should be regarded as being like madness.

Catutthena dutiye vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyeva. Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatabhāvo viseso. Sattamena pañcame vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Māno panettha aniyato hoti. Aṭṭhamena chaṭṭhe vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyevāti.

With the fourth consciousness, the remaining factors among those stated for the second should be understood, but with the exclusion of wrong view; and here too, conceit is indeed among the indeterminate factors. Furthermore, with the fifth, the remaining factors among those stated for the first associate, but with the exclusion of joy. As with the fifth, so also with the sixth; the difference here is its being prompted and the indeterminacy of sloth and torpor. With the seventh, the remaining factors among those stated for the fifth should be understood, but with the exclusion of view; here, conceit is an indeterminate factor. With the eighth, the remaining factors among those stated for the sixth should be understood, but with the exclusion of view; and here too, conceit is indeed among the indeterminate factors.

484. Dosamūlesu pana dvīsu paṭhamasampayuttā tāva niyatā sarūpena āgatā ekādasa, yevāpanakā cattāro, aniyatā tayoti aṭṭhārasa[Pg.100]. Tattha phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anoppattaṃ, doso, mohoti ime sarūpena āgatā ekādasa (dha. sa. 413; dha. sa. aṭṭha. 413). Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 413). Issā, macchariyaṃ, kukkuccanti ime aniyatā tayo (dha. sa. aṭṭha. 413).

484. Now, in the two consciousnesses rooted in hatred, those associated with the first are eighteen in total: eleven definite factors that arise in their own nature, four adventitious factors, and three indeterminate factors. Herein, the eleven definite factors that arise in their own nature are: contact, volition, initial application, sustained application, energy, life faculty, concentration, shamelessness, recklessness of wrongdoing, hatred, and delusion (Dhs §413; Dhs-a 413). The four adventitious factors are: desire-to-do, decision, restlessness, and attention (Dhs-a 413). The three indeterminate factors are: envy, stinginess, and worry (Dhs-a 413).

485. Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso. So caṇḍikkalakkhaṇo pahaṭāsīviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya. Dūsanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno, visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo.

485. Herein, 'they are corrupted' (dussanti) by it, or it itself is corrupted, or it is simply corruption; thus it is hatred (dosa). It has the characteristic of ferocity, like a struck venomous snake; its function is to spread, like a dose of poison, or to burn up its own support, like a forest fire. It is manifested as causing destruction, like an enemy who has found an opportunity. Its proximate cause is a ground for vexation. It should be regarded as being like putrid urine mixed with poison.

486. Issāyanā issā. Sā parasampattīnaṃ usūyanalakkhaṇā. Tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā, saṃyojananti daṭṭhabbā.

486. The act of envying is envy (issā). It has the characteristic of being jealous of others' success. Its function is to be displeased with that very success. It is manifested as turning away from it. Its proximate cause is others' success. It should be regarded as a fetter.

487. Maccharabhāvo macchariyaṃ. Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ, kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ, cetaso virūpabhāvoti daṭṭhabbaṃ.

487. The state of being a miser is stinginess (macchariya). It has the characteristic of concealing one's own success, whether attained or to be attained. Its function is being unable to bear the sharing of that very success with others. It is manifested as shrinking, or as sour-facedness. Its proximate cause is one's own success. It should be regarded as a disfigurement of the mind.

488. Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo kukkuccaṃ. Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ, dāsabyamiva daṭṭhabbaṃ. Sesā vuttappakārāyevāti.

488. A contemptible deed is a wrong deed (kukata). The state of that is worry (kukkucca). It has the characteristic of subsequent regret; its function is to sorrow over what has been done and what has not been done; it is manifested as remorse; its proximate cause is what has been done and what has not been done. It should be regarded as being like slavery. The remaining factors are just as stated.

Iti ime aṭṭhārasa saṅkhārā paṭhamena dosamūlena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā pana aniyatesu ca thinamiddhasambhavova viseso.

Thus, it should be understood that these eighteen formations are associated with the first consciousness rooted in hatred. As with the first, so also with the second. The difference, however, is its being prompted and the possible arising of sloth and torpor among the indeterminate factors.

489. Mohamūlesu dvīsu vicikicchāsampayuttena tāva phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, cittaṭṭhiti, ahirikaṃ, anottappaṃ[Pg.101], moho, vicikicchāti sarūpena āgatā ekādasa (dha. sa. 422; dha. sa. aṭṭha. 422), uddhaccaṃ, manasikāroti yevāpanakā dve cāti terasa.

489. In the two consciousnesses rooted in delusion, with the one associated with doubt there are thirteen factors: eleven that arise in their own nature, and two adventitious factors. The eleven are: contact, volition, initial application, sustained application, energy, life faculty, steadiness of mind, shamelessness, recklessness of wrongdoing, delusion, and doubt (Dhs §422; Dhs-a 422). The two adventitious factors are restlessness and attention.

490. Tattha cittaṭṭhitīti pavattiṭṭhitimatto dubbalo samādhi. Vigatā cikicchāti vicikicchā. Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā, anekaṃsagāhapaccupaṭṭhānā vā, vicikicchāyaṃ ayonisomanasikārapadaṭṭhānā, paṭipattiantarāyakarāti daṭṭhabbā. Sesā vuttappakārāyeva.

490. Herein, 'steadiness of mind' (cittaṭṭhiti) is a weak concentration that is a mere stability of occurrence. Doubt (vicikicchā) is so called because it is a state 'without a cure' (vigatā cikicchā). It has the characteristic of uncertainty, the function of wavering, and manifests as indecisiveness or as taking up various sides. Its proximate cause is unwise attention, and it should be seen as an obstacle to the practice. The remaining factors are just as already described.

Uddhaccasampayuttena vicikicchāsampayutte vuttesu ṭhapetvā vicikicchaṃ sesā dvādasa. Vicikicchāya abhāvena panettha adhimokkho uppajjati. Tena saddhiṃ teraseva, adhimokkhasabbhāvato ca balavataro samādhi hoti. Yañcettha uddhaccaṃ, taṃ sarūpeneva āgataṃ. Adhimokkhamanasikārā yevāpanakavasenāti evaṃ akusalasaṅkhārā veditabbā.

With the consciousness associated with restlessness, of the factors mentioned in connection with the consciousness associated with doubt, the remaining twelve are found, setting aside doubt. Here, because of the absence of doubt, decision arises. Together with that, there are just thirteen factors. And because of the presence of decision, the concentration is stronger. The restlessness here is included by its own nature. Decision and attention are included by way of being adventitious. In this way, the unwholesome formations should be understood.

491. Abyākatesu vipākābyākatā tāva ahetukasahetukabhedato duvidhā. Tesu ahetukavipākaviññāṇasampayuttā ahetukā. Tattha kusalākusalavipākacakkhuviññāṇasampayuttā tāva phasso, cetanā, jīvitaṃ, cittaṭṭhitīti sarūpena āgatā cattāro (dha. sa. 431; dha. sa. aṭṭha. 431), yevāpanako manasikāroyevāti pañca. Sotaghānajivhākāyaviññāṇasampayuttāpi eteyeva. Ubhayavipākamanodhātuyā ete ceva vitakkavicārādhimokkhā cāti aṭṭha, tathā tividhāyapi ahetukamanoviññāṇadhātuyā. Yā panettha somanassasahagatā, tāya saddhiṃ pīti adhikā hotīti veditabbā.

491. Among the indeterminate states, the resultant-indeterminate are twofold: rootless and with roots. Among them, those associated with rootless resultant consciousness are the rootless ones. Here, associated with wholesome-resultant and unwholesome-resultant eye-consciousness are: contact, volition, life, and steadiness of mind—these four come by their own nature (Dhs. 431; Dhs. Aṭṭha. 431)—and with attention as the one adventitious factor, they make five. These same factors are also associated with ear-, nose-, tongue-, and body-consciousness. In the mind-element which is the result of both, there are these same factors plus initial application, sustained application, and decision, making eight. It is the same for the threefold rootless mind-consciousness-element. It should be known, however, that in the one that is accompanied by gladness, joy is also present.

Sahetukavipākaviññāṇasampayuttā pana sahetukā. Tesu aṭṭhakāmāvacaravipākasampayuttā tāva aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisāyeva. Yā pana tā aniyatesu karuṇāmuditā, tā sattārammaṇattā vipākesu na santi. Ekantaparittārammaṇā hi kāmāvacaravipākā. Na kevalañca karuṇāmuditā, viratiyopi vipākesu na santi. ‘‘Pañca sikkhāpadā kusalāyevā’’ti hi vuttaṃ.

The formations associated with resultant consciousness with roots, however, are the ones with roots. Among them, those associated with the eight sense-sphere resultants are just like the formations associated with the eight sense-sphere wholesome types of consciousness. However, compassion and appreciative joy, which are among the indeterminate factors, are not found in resultants because they take a being as their object. For sense-sphere resultants have an exclusively limited object. Not only compassion and appreciative joy, but the abstinences too are not found in resultants, for it is said: 'The five training rules are exclusively wholesome.'

Rūpāvacarārūpāvacaralokuttaravipākaviññāṇasampayuttā [Pg.102] pana tesaṃ kusalaviññāṇasampayuttasaṅkhārehi sadisā eva.

Furthermore, the formations associated with the resultant consciousness of the fine-material sphere, the immaterial sphere, and the supramundane are just like the formations associated with their respective wholesome consciousnesses.

492. Kiriyābyākatāpi ahetukasahetukabhedato duvidhā. Tesu ahetukakiriyaviññāṇasampayuttā ahetukā. Te ca kusalavipākamanodhātuahetukamanoviññāṇadhātudvayayuttehi samānā. Manoviññāṇadhātudvaye pana vīriyaṃ adhikaṃ. Vīriyasabbhāvato balappatto samādhi hoti. Ayamettha viseso.

492. The functional-indeterminate formations are also twofold, distinguished as rootless and with roots. Among them, those associated with rootless functional consciousness are the rootless ones. These are similar to the formations associated with the wholesome-resultant mind-element and the two wholesome-resultant rootless mind-consciousness-elements. However, in the two functional mind-consciousness-elements, energy is additional. Because of the presence of energy, concentration becomes strong. This is the difference here.

Sahetukakiriyaviññāṇasampayuttā pana sahetukā. Tesu aṭṭhakāmāvacarakiriyaviññāṇasampayuttā tāva ṭhapetvā viratiyo aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisā. Rūpāvacarārūpāvacarakiriyasampayuttā pana sabbākārenapi tesaṃ kusalaviññāṇasampayuttasadisāyevāti evaṃ abyākatāpi saṅkhārā veditabbāti.

Furthermore, the formations associated with functional consciousness with roots are the ones with roots. Among these, firstly, the formations associated with the eight sense-sphere functional consciousnesses, excluding the abstinences, are similar to the formations associated with the eight sense-sphere wholesome consciousnesses. The formations associated with the functional consciousness of the fine-material and immaterial spheres, however, are in all respects indeed similar to those associated with their wholesome consciousness. Thus the indeterminate formations should also be understood.

Idaṃ saṅkhārakkhandhe vitthārakathāmukhaṃ.

This is the introduction to the detailed exposition on the aggregate of formations.

Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ.

This, then, is the introduction to the detailed exposition on the aggregates in the Abhidhamma according to the method of the Padabhājanīya.

Atītādivibhāgakathā

The Exposition on the Division into Past, etc.

493. Bhagavatā pana –

493. Furthermore, the Blessed One:

‘‘Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… abhisaṅkhipitvā ayaṃ vuccati viññāṇakkhandho’’ti (vibha. 2,26) –

"Whatever material form there is, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all this, having been heaped together and compressed, is called the aggregate of material form. Whatever feeling... whatever perception... whatever formations... Whatever consciousness there is, whether past, future, or present... having been heaped together and compressed, is called the aggregate of consciousness." (Vibh 2:2, 26)

Evaṃ khandhā vitthāritā.

Thus the aggregates have been expounded in detail.

Tattha yaṃkiñcīti anavasesapariyādānaṃ. Rūpanti atippasaṅganiyamanaṃ. Evaṃ padadvayenāpi rūpassa anavasesapariggaho kato hoti. Athassa atītādinā [Pg.103] vibhāgaṃ ārabhati. Tañhi kiñci atītaṃ, kiñci anāgatādibhedanti. Esa nayo vedanādīsu.

Herein, 'whatever' signifies exhaustive inclusion. 'Form' is a restriction to prevent over-extension. Thus by these two terms an exhaustive comprehension of form is effected. Then its division by way of past, etc., is undertaken. For some of it is past, and some is of the division of future, etc. This is the method for feeling and the other aggregates.

494. Tattha rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti. Tathā anāgatapaccuppannaṃ.

494. Herein, form, in the first place, is called 'past' in four ways: by way of lifetime, continuity, occasion, and moment. Similarly with 'future' and 'present'.

Tattha addhāvasena tāva ekassa ekasmiṃ bhave paṭisandhito pubbe atītaṃ, cutito uddhaṃ anāgataṃ, ubhinnamantare paccuppannaṃ.

Herein, firstly, by way of lifetime: for a single being in a single existence, what is prior to rebirth-linking is past; what is subsequent to death is future; what is in between the two is present.

Santativasena sabhāgaekautusamuṭṭhānaṃ ekāhārasamuṭṭhānañca pubbāpariyavasena vattamānampi paccuppannaṃ, tato pubbe visabhāgautuāhārasamuṭṭhānaṃ atītaṃ, pacchā anāgataṃ. Cittajaṃ ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ, tato pubbe atītaṃ, pacchā anāgataṃ. Kammasamuṭṭhānassa pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaññeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo.

By way of continuity: what is presently occurring in sequence, arisen from a single homogeneous temperature and a single portion of nutriment, is present; what arose before from a dissimilar temperature and nutriment is past; what will arise after is future. What is mind-born, arisen within a single cognitive process, a single impulsion, or a single attainment, is present; what was before is past; what will be after is future. For what is kamma-born, there is individually no division into past, etc., by way of continuity; but its being past, etc., should be understood by way of its being a support for those same things born of temperature, nutriment, and mind.

Samayavasena ekamuhuttapubbaṇhasāyanharattindivādīsu samayesu santānavasena pavattamānaṃ taṃ taṃ samayaṃ paccuppannaṃ nāma, tato pubbe atītaṃ, pacchā anāgataṃ.

By way of occasion: what occurs by way of continuity on such occasions as a single muhutta, morning, evening, night, day, etc., is called present for that particular occasion; what was before is past; what will be after is future.

Khaṇavasena uppādādikhaṇattayapariyāpannaṃ paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. Apica atikkantahetupaccayakiccaṃ atītaṃ, niṭṭhitahetukiccaṃ aniṭṭhitapaccayakiccaṃ paccuppannaṃ, ubhayakiccaṃ asampattaṃ anāgataṃ. Sakiccakkhaṇe vā paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. Ettha ca khaṇādikathāva nippariyāyā. Sesā sapariyāyā.

By way of moment: what is comprised in the triad of moments—arising, etc.—is present; what is before that is future; what is after is past. Furthermore, what has passed beyond the function of its cause and condition is past; what has completed the function of its cause but not completed the function of its condition is present; what has not yet reached the function of both is future. Or, what is at the moment of its own function is present; what is before that is future; what is after is past. And herein, only the exposition concerning the moment and function is of direct meaning; the remaining expositions are of indirect meaning.

495. Ajjhattabahiddhābhedo vuttanayo eva. Apica idha niyakajjhattampi ajjhattaṃ parapuggalikampi ca bahiddhāti veditabbaṃ. Oḷārikasukhumabhedo vuttanayova.

495. The division into internal and external is just as has been stated. Moreover, here it should be understood that what is one's own internally is 'internal,' and what belongs to another person is 'external.' The division into gross and subtle is just as has been stated.

496. Hīnapaṇītabhedo duvidho pariyāyato nippariyāyato ca. Tattha akaniṭṭhānaṃ rūpato sudassīnaṃ rūpaṃ hīnaṃ. Tadeva sudassānaṃ rūpato paṇītaṃ. Evaṃ yāva narakasattānaṃ rūpaṃ, tāva pariyāyato hīnapaṇītatā veditabbā. Nippariyāyato pana yattha akusalavipākaṃ uppajjati, taṃ hīnaṃ. Yattha kusalavipākaṃ, taṃ paṇītaṃ.

496. The division into inferior and superior is twofold: by way of indirect meaning and by way of direct meaning. Herein, by way of indirect meaning, the form of the Sudassī devas is inferior to the form of the Akaniṭṭha devas. That same form is superior to the form of the Sudassa devas. In this way, down to the form of beings in hell, inferiority and superiority are to be understood. By way of direct meaning, however, a form in relation to which an unwholesome resultant consciousness arises is inferior; a form in relation to which a wholesome resultant consciousness arises is superior.

Dūre [Pg.104] santiketi idampi vuttanayameva. Apica okāsatopettha upādāyupādāya dūrasantikatā veditabbā.

This matter of 'far' and 'near' is also just as has been stated. Moreover, here farness and nearness should also be understood relatively with respect to location.

497. Tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvāti taṃ atītādīhi padehi visuṃ visuṃ niddiṭṭhaṃ rūpaṃ sabbaṃ ruppanalakkhaṇasaṅkhāte ekavidhabhāve paññāya rāsiṃ katvā rūpakkhandhoti vuccatīti ayamettha attho. Etena sabbampi rūpaṃ ruppanalakkhaṇe rāsibhāvūpagamanena rūpakkhandhoti dassitaṃ hoti. Na hi rūpato añño rūpakkhandho nāma atthi.

497. As to 'having heaped it all together and compressed it': the meaning here is that all that form, indicated separately by the terms 'past,' etc., is made into a single mass by wisdom within the single state designated as the characteristic of being afflicted, and is thus called 'the aggregate of form.' By this it is shown that all form becomes the aggregate of form by being gathered into a mass that has the characteristic of being afflicted. For there is indeed no aggregate of form apart from form itself.

498. Yathā ca rūpaṃ, evaṃ vedanādayopi vedayitalakkhaṇādīsu rāsibhāvūpagamanena. Na hi vedanādīhi aññe vedanākkhandhādayo nāma atthi.

498. And just as with form, so too feeling and the other aggregates are so called by their being gathered into a mass that has the characteristic of experiencing, and so on. For there are indeed no aggregates of feeling, etc., apart from feeling, etc., themselves.

Atītādivibhāge panettha santativasena khaṇādivasena ca vedanāya atītānāgatapaccuppannabhāvo veditabbo. Tattha santativasena ekavīthiekajavanaekasamāpattipariyāpannā ekavīthivisayasamāyogappavattā ca paccuppannā, tato pubbe atītā, pacchā anāgatā. Khaṇādivasena khaṇattayapariyāpannā pubbantāparantamajjhattagatā sakiccañca kurumānā vedanā paccuppannā, tato pubbe atītā, pacchā anāgatā. Ajjhattabahiddhābhedo niyakajjhattavasena veditabbo.

Here, in the division into past, etc., the state of feeling as past, future, and present should be understood by way of continuity and by way of moment, etc. Herein, by way of continuity: feeling comprised within a single cognitive process, a single impulsion, or a single attainment, and feeling occurring in connection with an object of a single kind, is present. What was before is past; what will be after is future. By way of moment, etc.: feeling comprised in the triad of moments, situated in the middle between the past and the future, and performing its own function, is present. What is before that is future; what is after is past. The division into internal and external should be understood by way of what is one's own and internal.

499. Oḷārikasukhumabhedo ‘‘akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā’’tiādinā (vibha. 11) nayena vibhaṅge vuttena jātisabhāvapuggalalokiyalokuttaravasena veditabbo. Jātivasena tāva akusalā vedanā sāvajjakiriyahetuto, kilesasantāpabhāvato ca avūpasantavuttīti kusalavedanāya oḷārikā, sabyāpārato, saussāhato, savipākato, kilesasantāpabhāvato, sāvajjato ca vipākābyākatāya oḷārikā, savipākato, kilesasantāpabhāvato, sabyābajjhato, sāvajjato ca kiriyābyākatāya oḷārikā. Kusalābyākatā pana vuttavipariyāyato akusalāya sukhumā. Dvepi kusalākusalavedanā sabyāpārato, saussāhato, savipākato ca yathāyogaṃ duvidhāyapi abyākatāya oḷārikā[Pg.105], vuttavipariyāyena duvidhāpi abyākatā tāhi sukhumā. Evaṃ tāva jātivasena oḷārikasukhumatā veditabbā.

499. The distinction between gross and subtle, as stated in the Vibhaṅga by the method, ‘Unwholesome feeling is gross; wholesome and indeterminate feelings are subtle,’ etc., should be understood in terms of class, intrinsic nature, individual, worldly, and supramundane. In terms of class, unwholesome feeling is gross compared to wholesome feeling because it is a cause for blameworthy action and has the nature of the torment of defilements, its occurrence being unpacified. It is gross compared to resultant-indeterminate feeling because it is active, energetic, productive of a result, has the nature of the torment of defilements, and is blameworthy. It is also gross compared to functional-indeterminate feeling because it is productive of a result, has the nature of the torment of defilements, is connected with affliction, and is blameworthy. Wholesome and indeterminate feelings, however, are subtle compared to unwholesome feeling for the opposite reasons. Both wholesome and unwholesome feelings are gross compared to both types of indeterminate feeling because they are active, energetic, and productive of a result, as is appropriate. Conversely, both types of indeterminate feeling are subtle compared to them for the opposite reasons. Thus, in the first place, grossness and subtlety should be understood in terms of class.

500. Sabhāvavasena pana dukkhā vedanā nirassādato, savipphārato, khobhakaraṇato, ubbejanīyato, abhibhavanato ca itarāhi dvīhi oḷārikā, itarā pana dve sātato, santato, paṇītato, manāpato, majjhattato ca yathāyogaṃ dukkhāya sukhumā. Ubho pana sukhadukkhā savipphārato, khobhakaraṇato, pākaṭato ca adukkhamasukhāya oḷārikā, sā vuttavipariyāyena tadubhayato sukhumā. Evaṃ sabhāvavasena oḷārikasukhumatā veditabbā.

500. In terms of intrinsic nature, painful feeling is gross compared to the other two because it is without gratification, with perturbation, agitating, alarming, and overwhelming. The other two are subtle compared to painful feeling because they are, as appropriate, gratifying, peaceful, superior, agreeable, and neutral. Both pleasant and painful feelings are gross compared to neither-painful-nor-pleasant feeling because they are with perturbation, agitating, and manifest. The latter, for the opposite reasons, is subtle compared to both. Thus, grossness and subtlety should be understood in terms of intrinsic nature.

501. Puggalavasena pana asamāpannassa vedanā nānārammaṇe vikkhittabhāvato samāpannassa vedanāya oḷārikā, vipariyāyena itarā sukhumā. Evaṃ puggalavasena oḷārikasukhumatā veditabbā.

501. In terms of the individual, the feeling of a person who has not attained absorption is gross in comparison with that of one who has attained absorption because it is scattered among various objects; conversely, the latter feeling is subtle. Thus, grossness and subtlety should be understood in terms of the individual.

Lokiyalokuttaravasena pana sāsavā vedanā lokiyā, sā āsavuppattihetuto, oghaniyato, yoganiyato, ganthaniyato, nīvaraṇiyato, upādāniyato, saṃkilesikato, puthujjanasādhāraṇato ca anāsavāya oḷārikā. Sā vipariyāyena sāsavāya sukhumā. Evaṃ lokiyalokuttaravasena oḷārikasukhumatā veditabbā.

In terms of worldly and supramundane, feeling with taints is worldly; it is gross in comparison with taintless feeling because it is a cause for the arising of taints, is an object for the floods, yokes, bodily ties, hindrances, and clinging, is conducive to defilement, and is common to worldlings. Conversely, taintless feeling is subtle in comparison with tainted feeling. Thus, grossness and subtlety should be understood in terms of worldly and supramundane.

502. Tattha jātiādivasena sambhedo pariharitabbo. Akusalavipākakaāyaviññāṇasampayuttā hi vedanā jātivasena abyākatattā sukhumāpi samānā sabhāvādivasena oḷārikā hoti. Vuttañhetaṃ ‘‘abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā. Samāpannassa vedanā sukhumā. Asamāpannassa vedanā oḷārikā. Sāsavā vedanā oḷārikā. Anāsavā vedanā sukhumā’’ti (vibha. 11). Yathā ca dukkhā vedanā, evaṃ sukhādayopi jātivasena oḷārikā sabhāvādivasena sukhumā honti. Tasmā yathā jātiādivasena sambhedo na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā. Seyyathidaṃ – abyākatā jātivasena kusalākusalāhi sukhumā. Tattha katamā abyākatā? Kiṃ dukkhā? Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ sāsavā[Pg.106]? Kiṃ anāsavāti? Evaṃ sabhāvādibhedo na parāmasitabbo. Esa nayo sabbattha.

502. Here, confusion based on class and so on should be avoided. For the feeling associated with unwholesome-resultant body-consciousness, though it is subtle in terms of class because it is indeterminate, is gross in terms of intrinsic nature and so on. For it is said: ‘Indeterminate feeling is subtle. Painful feeling is gross. The feeling of one who has attained absorption is subtle. The feeling of one who has not attained absorption is gross. Tainted feeling is gross. Taintless feeling is subtle.’ And just as painful feeling, so too pleasant feelings and others, though gross in terms of class, are subtle in terms of intrinsic nature and so on. Therefore, the grossness and subtlety of feelings should be understood in such a way that there is no confusion based on class and so on. This is as follows: when it is said that indeterminate feeling is subtle in terms of class compared with wholesome and unwholesome feelings, one should not then consider the distinctions based on intrinsic nature, etc., by asking: ‘Which indeterminate feeling? Is it painful? Is it pleasant? Is it of one who has attained absorption? Is it of one who has not attained absorption? Is it tainted? Is it taintless?’ This method applies everywhere.

Apica taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikasukhumā daṭṭhabbāti vacanato akusalādīsupi lobhasahagatāya dosasahagatā vedanā aggi viya attano nissayadahanato oḷārikā, lobhasahagatā sukhumā. Dosasahagatāpi niyatā oḷārikā, aniyatā sukhumā. Niyatāpi kappaṭṭhitikā oḷārikā, itarā sukhumā. Kappaṭṭhitikāsupi asaṅkhārikā oḷārikā, itarā sukhumā. Lobhasahagatā pana diṭṭhisampayuttā oḷārikā, itarā sukhumā. Sāpi niyatā kappaṭṭhitikā asaṅkhārikā oḷārikā, itarā sukhumā. Avisesena ca akusalā bahuvipākā oḷārikā, appavipākā sukhumā. Kusalā pana appavipākā oḷārikā, bahuvipākā sukhumā.

Moreover, in accordance with the saying, ‘Grossness and subtlety of feeling should be seen by comparing them one with another,’ even among unwholesome feelings and so on, feeling accompanied by hatred is gross in comparison with feeling accompanied by greed because it burns up its own basis like a fire; feeling accompanied by greed is subtle. Even among feelings accompanied by hatred, that which is fixed in its result is gross, the unfixed is subtle. Even among the fixed, that which lasts for an aeon is gross, the other is subtle. Even among those that last for an aeon, the unprompted is gross, the prompted is subtle. As to feeling accompanied by greed, that associated with wrong view is gross, the other is subtle. Of that too, the fixed, aeon-lasting, and unprompted is gross, the other is subtle. And in general, unwholesome feeling that is powerful in its result is gross, that which is weak in its result is subtle. But wholesome feeling that is weak in its result is gross, that which is powerful in its result is subtle.

Apica kāmāvacarakusalā oḷārikā. Rūpāvacarā sukhumā. Tato arūpāvacarā. Tato lokuttarā. Kāmāvacarā dānamayā oḷārikā. Sīlamayā sukhumā. Tato bhāvanāmayā. Bhāvanāmayāpi duhetukā oḷārikā. Tihetukā sukhumā. Tihetukāpi sasaṅkhārikā oḷārikā. Asaṅkhārikā sukhumā. Rūpāvacarā ca paṭhamajjhānikā oḷārikā…pe… pañcamajjhānikā sukhumā. Arūpāvacarā ca ākāsānañcāyatanasampayuttā oḷārikā…pe… nevasaññānāsaññāyatanasampayuttā sukhumāva. Lokuttarā ca sotāpattimaggasampayuttā oḷārikā…pe… arahattamaggasampayuttā sukhumāva. Esa nayo taṃ taṃ bhūmivipākakiriyavedanāsu ca dukkhādiasamāpannādisāsavādivasena vuttavedanāsu ca.

Furthermore, wholesome sense-sphere feeling is gross; form-sphere feeling is subtle; subtler than that is formless-sphere feeling; subtler still is supramundane feeling. Among sense-sphere feelings, that based on giving is gross; that based on moral discipline is subtle; subtler than that is feeling based on mental development. Among feelings based on mental development, the two-rooted is gross, the three-rooted is subtle. Among the three-rooted, the prompted is gross, the unprompted is subtle. Among form-sphere feelings, that of the first jhāna is gross … that of the fifth jhāna is subtle. Among formless-sphere feelings, that associated with the base of the infinity of space is gross … that associated with the base of neither-perception-nor-non-perception is subtle indeed. Among supramundane feelings, that associated with the path of stream-entry is gross … that associated with the path of arahantship is subtle indeed. This same method applies to the resultant and functional feelings of the various planes, and to the feelings described above in terms of painful etc., of one who has not attained absorption etc., and of the tainted etc.

Okāsavasena cāpi niraye dukkhā oḷārikā. Tiracchānayoniyaṃ sukhumā…pe… paranimmitavasavattīsu sukhumāva. Yathā ca dukkhā, evaṃ sukhāpi sabbattha yathānurūpaṃ yojetabbā. Vatthuvasena cāpi hīnavatthukā yā kāci vedanā oḷārikā, paṇītavatthukā sukhumā.

Also in terms of location: painful feeling in hell is gross. In the animal realm it is subtle … up to that in the realm of those who wield power over others’ creations it is subtle indeed. And just as painful feeling, so too pleasant feeling should be connected everywhere as is appropriate. Also in terms of the object: any feeling that has an inferior object is gross; one that has a superior object is subtle.

Hīnapaṇītabhede yā oḷārikā, sā hīnā. Yā ca sukhumā, sā paṇītāti daṭṭhabbā.

In the distinction between inferior and superior, it should be understood that what is gross is inferior, and what is subtle is superior.

503. Dūrapadaṃ pana ‘‘akusalā vedanā kusalābyākatāhi vedanāhi dūre’’. Santikepadaṃ ‘‘akusalā vedanā akusalāya vedanāya santike’’tiādinā [Pg.107] nayena vibhaṅge vibhattaṃ. Tasmā akusalā vedanā visabhāgato, asaṃsaṭṭhato, asarikkhato ca kusalābyākatāhi dūre, tathā kusalābyākatā akusalāya. Esa nayo sabbavāresu. Akusalā pana vedanā sabhāgato, sarikkhato ca akusalāya santiketi. Idaṃ vedanākkhandhassa atītādivibhāge vitthārakathāmukhaṃ. Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ.

503. Furthermore, the term ‘distant’ is analyzed in the Vibhaṅga by the method beginning: ‘Unwholesome feeling is far from wholesome and indeterminate feelings.’ The term ‘near’ is analyzed by the method beginning: ‘Unwholesome feeling is near to unwholesome feeling,’ and so on. Therefore, unwholesome feeling is distant from wholesome and indeterminate feelings in terms of dissimilarity, non-association, and non-resemblance; likewise, wholesome and indeterminate feelings are distant from unwholesome feeling. This method applies in all cases. But unwholesome feeling is near to unwholesome feeling in terms of similarity and resemblance. This is the introduction to the detailed exposition of the division of past, etc., in the feeling aggregate. This should be understood in the same way for perception and other states associated with each respective feeling.

Kamādivinicchayakathā

Discourse on Ascertaining Sequence, etc.

504. Evaṃ viditvā ca puna etesveva –

504. Having understood this, and again regarding these very things—

Khandhesu ñāṇabhedatthaṃ, kamatotha visesato;

Anūnādhikato ceva, upamāto tatheva ca.

To distinguish the kinds of knowledge regarding the aggregates, By sequence, and then by distinction; And also by neither deficient nor excessive, And likewise by simile.

Daṭṭhabbato dvidhā evaṃ, passantassatthasiddhito;

Vinicchayanayo sammā, viññātabbo vibhāvinā.

By being seen thus in two ways, And by the achievement of the goal for one who sees; The method of determination should be rightly Understood by the discerning one.

Tattha kamatoti idha uppattikkamo, pahānakkamo, paṭipattikkamo, bhūmikkamo, desanākkamoti bahuvidho kamo.

Here, as to 'by sequence,' this means sequence of arising, sequence of abandoning, sequence of practice, sequence of planes, and sequence of teaching; thus, sequence is of many kinds.

Tattha ‘‘paṭhamaṃ kalalaṃ hoti, kalalā hoti abbuda’’nti (saṃ. ni. 1.235) evamādi uppattikkamo. ‘‘Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā’’ti (dha. sa. tikamātikā 8) evamādi pahānakkamo. ‘‘Sīlavisuddhi, cittavisuddhī’’ti (ma. ni. 1.259; paṭi. ma. 3.41) evamādi paṭipattikkamo. ‘‘Kāmāvacarā, rūpāvacarā’’ti (dha. sa. 987) evamādi bhūmikkamo. ‘‘Cattāro satipaṭṭhānā, cattāro sammappadhānā’’ti (dī. ni. 3.145) vā, ‘‘dānakathaṃ, sīlakatha’’nti (dī. ni. 1.298) vā evamādi desanākkamo. Tesu idha uppattikkamo tāva na yujjati, kalalādīnaṃ viya khandhānaṃ pubbāpariyavavatthānena anuppattito. Na pahānakkamo, kusalābyākatānaṃ appahātabbato. Napaṭipattikkamo, akusalānaṃ appaṭipajjanīyato. Na bhūmikkamo, vedanādīnaṃ catubhūmipariyāpannattā. Desanākkamo pana yujjati.

Therein, the sequence of arising is such as: “First there is the embryo, from the embryo the fetus arises” (SN 1.206), and so on. The sequence of abandoning is such as: “dhammas to be abandoned by seeing, dhammas to be abandoned by development” (Dhs-mātikā §8), and so on. The sequence of practice is such as: “purification of virtue, purification of mind” (MN 24; Paṭis I 21), and so on. The sequence of planes is such as: “of the sense sphere, of the form sphere” (Dhs §987), and so on. The sequence of teaching is such as: “the four establishments of mindfulness, the four right strivings” (DN 33), or “talk on giving, talk on virtuous behavior” (DN 1), and so on. Among these, the sequence of arising is not appropriate here, because the aggregates do not arise in a fixed succession of earlier and later like the embryo, etc. Nor is the sequence of abandoning, because wholesome and indeterminate states are not to be abandoned. Nor is the sequence of practice, because unwholesome states are not to be practiced. Nor is the sequence of planes, because feeling, etc., are included in the four planes. But the sequence of teaching is appropriate.

Abhedena hi pañcasu khandhesu attagāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attagāhato mocetukāmo bhagavā hitakāmo [Pg.108] tassa tassa janassa sukhagahaṇatthaṃ cakkhuādīnampi visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi. Tato iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ. ‘‘Yaṃ vedayati, taṃ sañjānātī’’ti evaṃ vedanāvisayassa ākāragāhikaṃ saññaṃ. Saññāvasena abhisaṅkhārake saṅkhāre. Tesaṃ vedanādīnaṃ nissayaṃ adhipatibhūtañca nesaṃ viññāṇanti evaṃ tāva kamato vinicchayanayo viññātabbo.

For, wishing to free the trainable persons who have fallen into the grasp of self with respect to the five aggregates taken without distinction—to free them from that grasp of self by showing them the dispersion of the solid mass—and desiring the welfare of each and every person for the sake of their easy comprehension, the Blessed One first taught the material form aggregate, which is gross and the object of the eye, etc. Then he taught feeling, which experiences agreeable and disagreeable material form. Then, in the sense of “What one feels, that one perceives,” he taught perception, which grasps the features of the object of feeling. Then, by way of perception, the constructing formations. And then consciousness, which is the support for and dominant over feeling, etc. Thus, for now, the method of determination by way of sequence should be understood.

505. Visesatoti khandhānañca upādānakkhandhānañca visesato. Ko pana nesaṃ viseso, khandhā tāva avisesato vuttā. Upādānakkhandhā sāsavaupādāniyabhāvena visesetvā. Yathāha –

505. As to 'by distinction,' this means by the distinction between the aggregates and the clinging-aggregates. Now, what is the distinction between them? The aggregates are spoken of without distinction, while the clinging-aggregates are distinguished by being with taints and objects of clinging. As it is said:

‘‘Pañca ceva vo, bhikkhave, khandhe desessāmi pañcupādānakkhandhe ca, taṃ suṇātha. Katame ca, bhikkhave, pañcakkhandhā, yaṃkiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ…pe… santike vā, ayaṃ vuccati, bhikkhave, rūpakkhandho. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… santike vā, ayaṃ vuccati, bhikkhave, viññāṇakkhandho. Ime vuccanti, bhikkhave, pañcakkhandhā. Katame ca, bhikkhave, pañcupādānakkhandhā. Yaṃkiñci, bhikkhave, rūpaṃ…pe… santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, rūpupādānakkhandho. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, pañcupādānakkhandhā’’ti (saṃ. ni. 3.48).

“Bhikkhus, I will teach you the five aggregates and the five clinging-aggregates. Listen to that. And what, bhikkhus, are the five aggregates? Whatever kind of material form there is, whether past, future, or present… whether near or far: this is called the material form aggregate. Whatever kind of feeling… perception… formations… consciousness there is… whether near or far: this is called the consciousness aggregate. These, bhikkhus, are called the five aggregates. And what, bhikkhus, are the five clinging-aggregates? Whatever kind of material form there is… whether near or far, which is accompanied by taints and is an object of clinging: this is called the material form clinging-aggregate. Whatever kind of feeling… perception… formations… consciousness there is… whether near or far, which is accompanied by taints and is an object of clinging: this is called the consciousness clinging-aggregate. These, bhikkhus, are called the five clinging-aggregates.” (SN 22.48)

Ettha ca yathā vedanādayo anāsavāpi atthi, na evaṃ rūpaṃ. Yasmā panassa rāsaṭṭhena khandhabhāvo yujjati, tasmā khandhesu vuttaṃ. Yasmā rāsaṭṭhena ca sāsavaṭṭhena ca upādānakkhandhabhāvo yujjati, tasmā upādānakkhandhesu vuttaṃ. Vedanādayo pana anāsavāva khandhesu vuttā. Sāsavā upādānakkhandhesu. Upādānakkhandhāti cettha upādānagocarā khandhā upādānakkhandhāti evamattho daṭṭhabbo. Idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā.

Here, while there are taintless feeling, etc., this is not so for material form. But since its being an aggregate is appropriate in the sense of a heap, it is spoken of among the aggregates. And since its being a clinging-aggregate is appropriate in the sense of a heap and in the sense of being with taints, it is spoken of among the clinging-aggregates. Feeling, etc., however, are spoken of among the aggregates only when they are taintless; when with taints, they are spoken of among the clinging-aggregates. Here, 'clinging-aggregates' should be understood to mean 'aggregates that are the range of clinging are clinging-aggregates.' In this context, however, all these, having been taken together, are intended as 'aggregates.'

506. Anūnādhikatoti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti. Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato. Anekappabhedesu hi saṅkhatadhammesu [Pg.109] sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti. Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti. Esa nayo saññādīsu. Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā. Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca. Vuttañhetaṃ ‘‘rūpe kho, bhikkhave, sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati ‘etaṃ mama, esohamasmi, eso me attā’ti. Vedanāya, saññāya, saṅkhāresu, viññāṇe sati viññāṇaṃ upādāya viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati ‘etaṃ mama, esohamasmi, eso me attā’’ti (saṃ. ni. 3.207). Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā. Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti. Tasmā aññesaṃ tadavarodhatopi pañceva vuttāti evaṃ anūnādhikato vinicchayanayo viññātabbo.

506. As to 'by neither deficient nor excessive': Now why were just five aggregates spoken of by the Blessed One, neither fewer nor more? Because of the inclusion of all conditioned things of a similar nature in one, because this is the ultimate basis for the grasp of self and what belongs to self, and because others are included therein. For among the many divisions of conditioned things, when being collected by way of similar nature, material form becomes one aggregate by being included in the one class of material form. Feeling becomes one aggregate by being included in the one class of feeling. The same method applies to perception and the rest. Thus, because of the inclusion of all conditioned things of a similar nature in one, just five were spoken of. Moreover, this is the ultimate basis for the grasp of self and what belongs to self, namely, these five: material form and the rest. For it is said: “Bhikkhus, when there is material form, by clinging to material form, by adhering to material form, such a view arises: ‘This is mine, this I am, this is my self.’ When there is feeling… perception… formations… consciousness, by clinging to consciousness, by adhering to consciousness, such a view arises: ‘This is mine, this I am, this is my self.’” (SN 22.122). Therefore, because this is the ultimate basis for the grasp of self and what belongs to self, just five were spoken of. And whatever other five aggregates of dhammas have been spoken of, such as virtue, etc., they too are included right here since they are comprised in the formations aggregate. Therefore, because others are included therein, just five were spoken of. Thus the method of determination as 'by neither deficient nor excessive' should be understood.

507. Upamātoti ettha hi gilānasālupamo rūpupādānakkhandho, gilānupamassa viññāṇupādānakkhandhassa vatthudvārārammaṇavasena nivāsaṭṭhānato. Gelaññupamo vedanupādānakkhandho, ābādhakattā. Gelaññasamuṭṭhānupamo saññupādānakkhandho, kāmasaññādivasena rāgādisampayuttavedanāsabbhāvā. Asappāyasevanupamo saṅkhārupādānakkhandho, vedanāgelaññassa nidānattā. ‘‘Vedanaṃ vedanatthāya abhisaṅkharontī’’ti (saṃ. ni. 3.79) hi vuttaṃ. Tathā ‘‘akusalassa kammassa katattā upacitattā vipākaṃ kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagata’’nti (dha. sa. 556). Gilānupamo viññāṇupādānakkhandho, vedanāgelaññena aparimuttattā. Apica cārakakāraṇaaparādhakāraṇakārakaaparādhikupamā ete bhājanabhojanabyañjanaparivesakabhuñjakūpamā cāti evaṃ upamāto vinicchayanayo viññātabbo.

507. As to 'by simile': Here the aggregate of clinging to material form is like a sick-hall, because it is the dwelling place—by way of physical basis, door, and object—for the aggregate of clinging to consciousness, which is like a sick person. The aggregate of clinging to feeling is like the illness, because it is an affliction. The aggregate of clinging to perception is like the cause of the illness, because of the existence of feeling connected with lust, etc., by way of sensual perception, etc. The aggregate of clinging to formations is like the partaking of what is unsuitable, because it is the source of the illness of feeling. For it is said: “They generate formations for the purpose of feeling” (SN 22.81). And similarly: “Because of unwholesome kamma that has been done and accumulated, resultant body-consciousness accompanied by pain arises” (Dhs §556). The aggregate of clinging to consciousness is like the sick person, because it is not freed from the illness of feeling. Moreover, these are like the prison, the torture, the crime, the torturer, and the criminal; and like the bowl, the food, the curry, the server, and the eater. Thus the method of determination by way of simile should be understood.

508. Daṭṭhabbato dvidhāti saṅkhepato vitthārato cāti evaṃ dvidhā daṭṭhabbatopettha vinicchayanayo viññātabbo. Saṅkhepato hi pañcupādānakkhandhā āsīvisūpame (saṃ. ni. 4.238) vuttanayena ukkhittāsikapaccatthikato, bhārasuttavasena (saṃ. ni. 3.22) bhārato, khajjanīyapariyāyavasena (saṃ. ni. 3.79) khādakato, yamakasuttavasena (saṃ. ni. 3.85) aniccadukkhānattasaṅkhatavadhakato daṭṭhabbā. Vitthārato panettha pheṇapiṇḍo viya rūpaṃ daṭṭhabbaṃ, parimaddanāsahanato. Udakapubbuḷaṃ viya [Pg.110] vedanā, muhuttaramaṇīyato. Marīcikā viya saññā, vippalambhanato. Kadalikkhandho viya saṅkhārā, asārakato. Māyā viya viññāṇaṃ, vañcakato. Visesato ca suḷārampi ajjhattikaṃ rūpaṃ asubhanti daṭṭhabbaṃ. Vedanā tīhi dukkhatāhi avinimuttato dukkhāti. Saññāsaṅkhārā avidheyyato anattāti. Viññāṇaṃ udayabbayadhammato aniccanti daṭṭhabbaṃ.

508. As to 'by what is to be seen, in two ways': the method of determination should be understood here as to be seen in two ways, that is, in brief and in detail. In brief, the five aggregates of clinging should be seen as an enemy with sword upraised, in the way stated in the Simile of the Vipers (SN 35.238); as a burden, in accordance with the Burden Sutta (SN 22.22); as a devourer, in accordance with the Discourse on Devouring (SN 22.79); and as a killer that is impermanent, suffering, not-self, and conditioned, in accordance with the Yamaka Sutta (SN 22.85). In detail, here material form should be seen as like a lump of foam, because it cannot withstand rubbing. Feeling should be seen as like a water bubble, because it is pleasant for a moment. Perception should be seen as like a mirage, because it deludes. Formations should be seen as like a banana trunk, because they are without substance. Consciousness should be seen as like a magical illusion, because it deceives. And specifically, even gross internal material form should be seen as foul. Feeling should be seen as suffering because it is not free from the three kinds of suffering. Perception and formations should be seen as not-self because they are uncontrollable. Consciousness should be seen as impermanent because its nature is to arise and pass away.

509. Evaṃ passantassatthasiddhitoti evañca saṅkhepavitthāravasena dvidhā passato yā atthasiddhi hoti, tatopi vinicchayanayo viññātabbo. Seyyathidaṃ – saṅkhepato tāva pañcupādānakkhandhe ukkhittāsikapaccatthikādibhāvena passanto khandhehi na vihaññati. Vitthārato pana rūpādīni pheṇapiṇḍādisadisabhāvena passanto na asāresu sāradassī hoti.

509. As to 'from the achievement of the goal for one who sees thus': the method of determination should also be understood from the achievement of the goal that occurs for one who sees in two ways, in brief and in detail. That is as follows: Briefly, one who sees the five aggregates of clinging as an enemy with sword upraised, etc., is not tormented by the aggregates. In detail, however, one who sees material form, etc., as similar to a lump of foam, etc., does not see a substance in what is without substance.

Visesato ca ajjhattikarūpaṃ asubhato passanto kabaḷīkārāhāraṃ parijānāti, asubhe subhanti vipallāsaṃ pajahati. Kāmoghaṃ uttarati, kāmayogena visaṃyujjati, kāmāsavena anāsavo hoti, abhijjhākāyaganthaṃ bhindati, kāmupādānaṃ na upādiyati.

In particular, one who sees internal form as foul fully comprehends the nutriment of edible food, abandons the perversion of perceiving the attractive in the foul, crosses the flood of sensual desire, is freed from the yoke of sensual desire, becomes free from the taint of sensual desire, breaks the bodily tie of covetousness, and does not cling with the clinging to sensual pleasures.

Vedanaṃ dukkhato passanto phassāhāraṃ parijānāti, dukkhe sukhanti vipallāsaṃ pajahati, bhavoghaṃ uttarati, bhavayogena visaṃyujjati, bhavāsavena anāsavo hoti, byāpādakāyaganthaṃ bhindati, sīlabbatupādānaṃ na upādiyati.

One who sees feeling as suffering fully comprehends contact as nutriment, abandons the perversion of perceiving happiness in suffering, crosses the flood of becoming, is freed from the yoke of becoming, becomes free from the taint of becoming, breaks the bodily tie of ill will, and does not cling with the clinging to rules and vows.

Saññaṃ saṅkhāre ca anattato passanto manosañcetanāhāraṃ parijānāti, anattani attāti vipallāsaṃ pajahati, diṭṭhoghaṃ uttarati, diṭṭhiyogena visaṃyujjati, diṭṭhāsavena anāsavo hoti. Idaṃsaccābhinivesakāyaganthaṃ bhindati, attavādupādānaṃ na upādiyati.

By seeing perception and formations as not-self, one fully comprehends mental volition as nutriment; one abandons the perversion of perceiving self in what is not-self. One crosses over the flood of views, is released from the yoke of views, and becomes free from the taint of views. One breaks the bodily tie of insistence that 'this alone is truth' and does not cling with the clinging to a doctrine of self.

Viññāṇaṃ aniccato passanto viññāṇāhāraṃ parijānāti, anicce niccanti vipallāsaṃ pajahati, avijjoghaṃ uttarati, avijjāyogena visaṃyujjati, avijjāsavena anāsavo hoti, sīlabbataparāmāsakāyaganthaṃ bhindati, diṭṭhupādānaṃ na upādiyati.

By seeing consciousness as impermanent, one fully comprehends consciousness as nutriment; one abandons the perversion of perceiving permanence in the impermanent. One crosses over the flood of ignorance, is freed from the yoke of ignorance, and becomes free from the taint of ignorance. One breaks the bodily tie of adherence to rules and vows and does not cling with the clinging to views.

Evaṃ [Pg.111] mahānisaṃsaṃ, vadhakādivasena dassanaṃ yasmā;

Tasmā khandhe dhīro, vadhakādivasena passeyyāti.

Since seeing them in terms of murderers, etc., has such great benefits, therefore the wise one should regard the aggregates in terms of murderers, etc.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in the Path of Purification, composed for the gladdening of good people,

Paññābhāvanādhikāre

In the Section on the Development of Wisdom,

Khandhaniddeso nāma

the chapter named the Exposition of the Aggregates,

Cuddasamo paricchedo.

is the Fourteenth Chapter.

15. Āyatanadhātuniddeso

15. Exposition of the Bases and Elements

Āyatanavitthārakathā

The Detailed Discourse on the Bases

510. Āyatanānīti [Pg.112] dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatananti. Tattha –

510. “Bases” means the twelve bases: the eye-base, form-base, ear-base, sound-base, nose-base, odor-base, tongue-base, taste-base, body-base, tangible-base, mind-base, and mind-object-base. Therein:

Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā;

Tathā daṭṭhabbato ceva, viññātabbo vinicchayo.

Meaning, characteristic, enumeration, order, summary, and detail; and also by way of how they should be seen, the analysis should be understood.

Tattha visesato tāva cakkhatīti cakkhu, rūpaṃ assādeti vibhāveti cāti attho. Rūpayatīti rūpaṃ, vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho. Suṇātīti sotaṃ. Sappatīti saddo, udāhariyatīti attho. Ghāyatīti ghānaṃ. Gandhayatīti gandho. Attano vatthuṃ sūcayatīti attho. Jīvitaṃ avhayatīti jivhā. Rasanti taṃ sattāti raso, assādentīti attho. Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo. Āyoti uppattideso. Phusiyatīti phoṭṭhabbaṃ. Munātīti mano. Attano lakkhaṇaṃ dhārentīti dhammā.

Therein, firstly in particular: ‘It sees,’ thus it is the eye (cakkhu), meaning it savors and clarifies form. ‘It is manifested,’ thus it is form (rūpa), meaning it reveals the state that has gone to the heart by undergoing change of color. ‘It hears,’ thus it is the ear (sota). ‘It is sounded,’ thus it is sound (sadda), meaning it is uttered. ‘It smells,’ thus it is the nose (ghāna). ‘It indicates,’ thus it is odor (gandha), meaning it indicates its own basis. ‘It calls for life,’ thus it is the tongue (jivhā). ‘Beings taste it,’ thus it is taste (rasa), meaning they savor it. ‘It is a source of contemptible, tainted states,’ thus it is the body (kāya). ‘Source’ means place of origin. ‘It is touched,’ thus it is the tangible (phoṭṭhabba). ‘It knows,’ thus it is the mind (mano). ‘They bear their own characteristics,’ thus they are dhammas.

511. Avisesato pana āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatananti veditabbaṃ. Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti, vāyamantīti vuttaṃ hoti. Te ca āyabhūte dhamme etāni tanonti, vitthārentīti vuttaṃ hoti, idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanteva, pavattayantīti vuttaṃ hoti. Iti sabbepime dhammā āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ āyatananti vuccanti.

511. But in general, it should be understood as ‘base’ (āyatana) because it is a place of exertion (āyatanato), because it extends the arrivals (āyānaṃ tananato), and because it leads on the long-drawn-out (āyatassa nayanato). For in the case of the eye, form, and so on, the mental states—consciousness and its concomitants—that have their respective doors and objects exert themselves (āyatanti), that is, they arise, endeavor, and strive with their own respective functions of experiencing, etc. This is what is meant. And these bases extend (tanonti), that is, they stretch forth, those states that are arrivals (āya). This is what is meant. And for as long as this exceedingly long-drawn-out (āyata) suffering of saṃsāra, which has been occurring in a round with no conceivable beginning, does not cease, they just lead it on (nayanteva), that is, they cause it to proceed. This is what is meant. Thus, all these phenomena are called ‘base’ (āyatana) because they are a place of exertion, because they extend the arrivals, and because they lead on the long-drawn-out.

512. Apica nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. Tathā hi loke ‘‘issarāyatanaṃ vāsudevāyatana’’ntiādīsu nivāsaṭṭhānaṃ āyatananti [Pg.113] vuccati. ‘‘Suvaṇṇāyatanaṃ rajatāyatana’’ntiādīsu ākaro. Sāsane pana ‘‘manoramme āyatane sevanti naṃ vihaṅgamā’’tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. ‘‘Dakkhiṇāpatho gunnaṃ āyatana’’ntiādīsu sañjātideso. ‘‘Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane’’tiādīsu (a. ni. 3.102) kāraṇaṃ.

512. Furthermore, ‘base’ (āyatana) should be understood in the sense of a dwelling place, a mine, a meeting place, a place of origin, and a cause. For in the world, in such phrases as ‘the lord’s domain’ (issarāyatana) and ‘Vāsudeva’s domain’ (vāsudevāyatana), ‘āyatana’ is used for a dwelling place. In ‘a gold mine’ (suvaṇṇāyatana) and ‘a silver mine’ (rajatāyatana), it is used for a mine. In the Dispensation, in ‘Birds resort to a delightful resort (āyatane)’ (AN 5.38), it is used for a meeting place. In ‘The southern region is the birthplace (āyatana) of cattle,’ it is used for a place of origin. In ‘He attains the state of being able to witness it in this or that respect whenever there is a cause (sati satiāyatane)’ (AN 3.102), it is used for a cause.

Cakkhuādīsu cāpi te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo ca nesaṃ nivāsaṭṭhānaṃ. Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayo nesaṃ ākaro. Cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ, tattha tattha vatthudvārārammaṇavasena samosaraṇato. Cakkhādayo ca nesaṃ sañjātideso, tannissayārammaṇabhāvena tattheva uppattito. Cakkhādayo ca nesaṃ kāraṇaṃ, tesaṃ abhāve abhāvatoti. Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenacāti imehipi kāraṇehi ete dhammā āyatanaṃ āyatananti vuccanti.

And in the case of the eye, etc., those several kinds of consciousness and mental states dwell, since their occurrence is dependent on them; thus the eye, etc., are their dwelling place. And they are abundant in the eye, etc., because they are dependent on them and have them as object; thus the eye, etc., are their mine. And the eye, etc., are their meeting place, because they meet there by way of basis, door, and object. And the eye, etc., are their place of origin, because they arise right there by being their support and object. And the eye, etc., are their cause, because they do not exist in their absence. Thus, for these reasons too—in the sense of a dwelling place, a mine, a meeting place, a place of origin, and a cause—these states are called ‘bases’ (āyatana).

Tasmā yathāvuttena atthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ…pe… dhammā ca te āyatanañcāti dhammāyatananti evaṃ tāvettha atthato viññātabbo vinicchayo.

Therefore, in accordance with the meaning given, ‘it is the eye and it is a base, thus it is the eye-base’ (cakkhāyatana)... ‘they are dhammas and they are a base, thus it is the dhamma-base’ (dhammāyatana). In this way, the analysis should first be understood here in terms of meaning.

513. Lakkhaṇāti cakkhādīnaṃ lakkhaṇatopettha viññātabbo vinicchayo. Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni.

513. As to characteristics: here the analysis should be understood in terms of the characteristics of the eye and so on. And their characteristics should be understood in the way stated in the Exposition of the Aggregates.

Tāvatvatoti tāvabhāvato. Idaṃ vuttaṃ hoti – cakkhādayopi hi dhammā eva, evaṃ sati dhammāyatanamicceva avatvā kasmā dvādasāyatanānīti vuttānīti ce. Chaviññāṇakāyuppattidvārārammaṇavavatthānato idha channaṃ viññāṇakāyānaṃ dvārabhāvena ārammaṇabhāvena ca vavatthānato ayametesaṃ bhedo hotīti dvādasa vuttāni, cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva cārammaṇaṃ, tathā itarāni itaresaṃ. Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇameva ca dhammāyatanaṃ ārammaṇanti[Pg.114]. Iti channaṃ viññāṇakāyānaṃ uppattidvārārammaṇavavatthānato dvādasa vuttānīti evamettha tāvatvato viññātabbo vinicchayo.

As to enumeration: this means their numerical determination. This is what is meant: The eye, etc., are also simply dhammas. That being so, if it is asked why the twelve bases are mentioned instead of just the mind-object base, it is because of the establishment of the doors and objects for the arising of the six classes of consciousness. Because they are established here as the doors and objects for the six classes of consciousness, this distinction among them comes about, and so twelve are mentioned. For the class of consciousness included in the eye-consciousness process, the eye-base is the door of origin and the form-base is the object; likewise for the others in each case. But for the sixth, a part of the mind-base reckoned as the life-continuum mind is the door of origin, and the mind-object base is its unique object. Thus, because of the establishment of the doors and objects for the arising of the six classes of consciousness, twelve are mentioned. In this way, the analysis should be understood here in terms of enumeration.

514. Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ, tato anidassanasappaṭighavisayāni sotāyatanādīni. Atha vā dassanānuttariyasavanānuttariyahetubhāvena bahūpakārattā ajjhattikesu cakkhāyatanasotāyatanāni paṭhamaṃ desitāni, tato ghānāyatanādīni tīṇi, pañcannampi gocaravisayattā ante manāyatanaṃ, cakkhāyatanādīnaṃ pana gocarattā tassa tassa antarantarāni bāhiresu rūpāyatanādīni. Apica viññāṇuppattikāraṇavavatthānatopi ayametesaṃ kamo veditabbo. Vuttañhetaṃ ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇa’’nti (ma. ni. 3.421; saṃ. ni. 2.43). Evaṃ kamatopettha viññātabbo vinicchayo.

514. As to order: here too, of the kinds of order mentioned before, such as the order of arising, the order of teaching is applicable. Among the internal bases, the eye-base is taught first because it is prominent, its object being visible and having impact. Then come the ear-base and so on, whose objects are invisible and have impact. Or alternatively, the internal eye-base and ear-base are taught first because they are of great service as the cause for the supreme seeing and supreme hearing, and then the three beginning with the nose-base. The mind-base is last because its object is the domain of all five. Furthermore, the external bases, beginning with the form-base, are taught immediately after their corresponding internal bases, since they are their respective objects. Furthermore, this order should be understood from the establishment of the conditions for the arising of consciousness. For it is said: 'Dependent on the eye and forms, eye-consciousness arises... dependent on the mind and dhammas, mind-consciousness arises' (MN 148; SN 12.43). In this way, the analysis should be understood here in terms of order.

515. Saṅkhepavitthārāti saṅkhepato hi manāyatanassa ceva dhammāyatanekadesassa ca nāmena tadavasesānañca āyatanānaṃ rūpena saṅgahitattā dvādasāpi āyatanāni nāmarūpamattameva honti. Vitthārato pana ajjhattikesu tāva cakkhāyatanaṃ jātivasena cakkhupasādamattameva, paccayagatinikāyapuggalabhedato pana anantappabhedaṃ. Tathā sotāyatanādīni cattāri. Manāyatanaṃ kusalākusalavipākakiriyaviññāṇabhedena ekūnanavutippabhedaṃ ekavīsuttarasatappabhedañca. Vatthupaṭipadādibhedato pana anantappabhedaṃ. Rūpasaddagandharasāyatanāni visabhāgapaccayādibhedato anantappabhedāni. Phoṭṭhabbāyatanaṃ pathavīdhātutejodhātuvāyodhātuvasena tippabhedaṃ. Paccayādibhedato anekappabhedaṃ. Dhammāyatanaṃ vedanāsaññāsaṅkhārakkhandhasukhumarūpanibbānānaṃ sabhāvanānattabhedato anekappabhedanti. Evaṃ saṅkhepavitthārā viññātabbo vinicchayo.

515. As for conciseness and detail: Briefly, since the mind-base and a portion of the dhamma-base are included under 'name,' while the remaining bases are included under 'form,' all twelve bases are merely name-and-form. In detail, however, among the internal bases, the eye-base is simply eye-sensitivity by way of its intrinsic nature, but it becomes infinitely varied when classified by conditions, destinies, groups, and individuals. Similarly, the four bases beginning with the ear-base are also infinitely varied. The mind-base has eighty-nine or one hundred twenty-one types when classified by wholesome, unwholesome, resultant, and functional consciousness, and becomes infinitely varied when classified by physical base, practice, and so on. The form, sound, smell, and taste bases are infinitely varied when classified by dissimilar conditions and so on. The tangible-object base has three types—the earth element, fire element, and air element—and becomes manifold when classified by conditions and so on. The dhamma-base is manifold due to the inherent diversity of the aggregates of feeling, perception, and formations, subtle form, and Nibbāna. Thus the analysis should be understood in terms of conciseness and detail.

516. Daṭṭhabbatoti ettha pana sabbāneva saṅkhatāni āyatanāni anāgamanato aniggamanato ca daṭṭhabbāni. Na hi tāni pubbe udayā kutoci āgacchanti, napi uddhaṃ vayā kuhiñci gacchanti, atha kho pubbe udayā appaṭiladdhasabhāvāni[Pg.115], uddhaṃ vayā paribhinnasabhāvāni, pubbantāparantavemajjhe paccayāyattavuttitāya avasāni pavattanti. Tasmā anāgamanato aniggamanato ca daṭṭhabbāni. Tathā nirīhakato abyāpārato ca. Na hi cakkhurūpādīnaṃ evaṃ hoti ‘‘aho vata amhākaṃ sāmaggiyaṃ viññāṇaṃ nāma uppajjeyyā’’ti, na ca tāni viññāṇuppādanatthaṃ dvārabhāvena vatthubhāvena ārammaṇabhāvena vā īhanti, na byāpāramāpajjanti, atha kho dhammatāvesā, yaṃ cakkhurūpādisāmaggiyaṃ cakkhuviññāṇādīni sambhavantīti. Tasmā nirīhakato abyāpārato ca daṭṭhabbāni. Apica ajjhattikāni suññagāmo viya daṭṭhabbāni, dhuvasubhasukhattabhāvavirahitattā. Bāhirāni gāmaghātakacorā viya, ajjhattikānaṃ abhighātakattā. Vuttañhetaṃ ‘‘cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehī’’ti vitthāro. Apica ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti. Evamettha daṭṭhabbato viññātabbo vinicchayo.

516. As to how they should be seen: Here, all conditioned bases should be seen as without coming and without going. For they do not come from anywhere before arising, nor do they go anywhere after ceasing. Rather, before arising they have not acquired an own-nature, and after ceasing their own-nature has perished. In the interval, their occurrence is dependent on conditions and they proceed powerlessly. Therefore they should be seen as without coming and without going. Likewise, they should be seen as without striving and without activity. For it is not the case that the eye, forms, etc., think: ‘Oh, may consciousness arise from our conjunction!’ Nor do they strive or engage in activity for the purpose of producing consciousness by serving as a door, a base, or an object. Rather, it is simply by natural law that when there is a conjunction of eye, form, etc., eye-consciousness and so on arise. Therefore they should be seen as without striving and without activity. Furthermore, the internal bases should be seen as like an empty village, since they are devoid of permanence, beauty, pleasure, and self. The external bases should be seen as like village-plundering robbers, since they assault the internal ones. For it is said: ‘Bhikkhus, the eye is struck by agreeable and disagreeable forms,’ and so on in detail. Moreover, the internal bases should be seen as like six animals, and the external bases as their pasture. Thus the analysis should be understood in terms of how they are to be seen.

Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ.

This, for now, is the introduction to the detailed exposition of the bases.

Dhātuvitthārakathā

The Detailed Exposition of the Elements

517. Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātūti. Tattha –

517. Next, as to the elements, there are eighteen elements: the eye-element, the form-element, the eye-consciousness-element; the ear-element, the sound-element, the ear-consciousness-element; the nose-element, the odor-element, the nose-consciousness-element; the tongue-element, the taste-element, the tongue-consciousness-element; the body-element, the tangible-element, the body-consciousness-element; the mind-element, the dhamma-element, and the mind-consciousness-element. Therein:

Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato;

Paccayā atha daṭṭhabbā, veditabbo vinicchayo.

The analysis is to be understood by way of meaning; characteristics and so on; sequence, number, and enumeration; conditions; and how they are to be seen.

Tattha atthatoti cakkhatīti cakkhu. Rūpayatīti rūpaṃ. Cakkhussa viññāṇaṃ cakkhuviññāṇanti evamādinā tāva nayena cakkhādīnaṃ visesatthato veditabbo vinicchayo. Avisesena pana vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātu. Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ, anekappakāraṃ saṃsāradukkhaṃ vidahanti. Bhārahārehi ca bhāro viya, sattehi [Pg.116] dhīyante, dhāriyantīti attho. Dukkhavidhānamattameva cesā, avasavattanato. Etāhi ca karaṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati. Tathāvihitañca taṃ etāsveva dhīyati, ṭhapiyatīti attho. Iti cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyatītiādinā atthavasena dhātūti vuccati.

Therein, as to meaning: ‘It indicates’ (cakkhati), thus it is the eye (cakkhu). ‘It manifests’ (rūpayati), thus it is form (rūpa). ‘Consciousness of the eye is eye-consciousness.’ In this way, for now, the analysis of the eye and so on should be understood in their specific meanings. In a general sense, however, it is an ‘element’ (dhātu) because it lays down (vidahati), or is borne (dhīyate); it is a laying down (vidhānaṃ); or by it one is made to undergo (vidhīyate etāya), or in it something is borne (ettha vā dhīyate). For worldly elements, being established as causes, lay down the manifold suffering of saṃsāra, just as elements such as gold and silver produce gold, silver, and so on. And like a burden by burden-bearers, they are borne (dhīyante) by beings—that is, they are carried (dhāriyanti). They are merely a laying down of suffering, because they proceed powerlessly. And through these as instruments, beings are made to undergo the suffering of saṃsāra. And that suffering, thus laid down, is borne within these very elements; that is, it is placed there. Thus each phenomenon among the eye, etc., according as is possible, is called an ‘element’ in the sense that it lays down, is borne, etc.

518. Apica yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo. Yathā loke vicittā haritālamanosilādayo selāvayavā dhātuyoti vuccanti, evametāpi dhātuyo viya dhātuyo. Vicittā hete ñāṇañeyyāvayavāti. Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. Apica dhātūti nijjīvamattassevetaṃ adhivacanaṃ. Tathā hi bhagavā ‘‘cha dhāturo ayaṃ bhikkhu puriso’’tiādīsu (ma. ni. 3.344) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti.

518. Furthermore, just as for the adherents of other schools a self does not exist in its own nature, it is not so with these; rather, because they bear their own nature, they are elements. Just as in the world various mineral components of rock such as orpiment and realgar are called ‘elements,’ so too these are elements like those mineral elements, for these are the diverse components of cognition and the cognizable. Or, just as the term ‘element’ is applied to the components of the collection called the body—such as lymph, blood, etc.—which are defined by mutually dissimilar characteristics, so too the term ‘element’ should be understood in regard to the components of the individual existence comprised of the five aggregates. For these—the eye, etc.—are defined by mutually dissimilar characteristics. Moreover, ‘element’ is a designation for what is merely soulless. For the Blessed One gave the discourse on the elements—as in, ‘Bhikkhu, this person consists of six elements’—in order to eradicate the perception of a soul.

Tasmā yathāvuttena atthena cakkhu ca taṃ dhātu ca cakkhudhātu…pe… manoviññāṇañca taṃ dhātu ca manoviññāṇadhātūti. Evaṃ tāvettha atthato veditabbo vinicchayo.

Therefore, in the sense explained: it is the eye and it is an element, thus 'eye-element'… and so on down to… it is mind-consciousness and it is an element, thus 'mind-consciousness-element'. Thus, for now, the analysis should be understood here in terms of meaning.

519. Lakkhaṇāditoti cakkhādīnaṃ lakkhaṇāditopettha veditabbo vinicchayo. Tāni ca pana nesaṃ lakkhaṇādīni khandhaniddese vuttanayeneva veditabbāni.

519. As to characteristics, etc.: Here the analysis should be understood in terms of the characteristics, etc., of the eye and so on. And their characteristics, etc., should be understood in the same way as was stated in the exposition of the aggregates.

Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. So ca panāyaṃ hetuphalānupubbavavatthānavasena vutto. Cakkhudhātu rūpadhātūti idañhi dvayaṃ hetu, cakkhuviññāṇadhātūti phalaṃ. Evaṃ sabbattha.

As to sequence: Here too, of the sequences mentioned before, such as the sequence of arising, the sequence of teaching is the one that is appropriate. And this is stated based on the established succession of cause and effect. For these two, the eye-element and the form-element, are the cause; the eye-consciousness-element is the fruit. So it is in all cases.

520. Tāvatvatoti [Pg.117] tāvabhāvato. Idaṃ vuttaṃ hoti – tesu tesu hi suttābhidhammappadesesu ‘‘ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu’’ (saṃ. ni. 2.95), ‘‘kāmadhātu, byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu’’ (vibha. 182; dī. ni. 3.305; ma. ni. 3.125), ‘‘sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu’’ (vibha. 180; ma. ni. 3.125), ‘‘ārambhadhātu, nikkamadhātu, parakkamadhātu’’ (saṃ. ni. 5.183), ‘‘hīnadhātu, majjhimadhātu, paṇītadhātu’’ (dī. ni. 3.305), ‘‘pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu (dī. ni. 3.311), ākāsadhātu, viññāṇadhātu’’ (ma. ni. 3.125; vibha. 172), ‘‘saṅkhatadhātu, asaṅkhatadhātu’’ (ma. ni. 3.125), ‘‘anekadhātu nānādhātu loko’’ti (dī. ni. 2.366; ma. ni. 1.148) evamādayo aññāpi dhātuyo dissanti. Evaṃ sati sabbāsaṃ vasena paricchedaṃ akatvā kasmā aṭṭhārasāti ayameva paricchedo katoti ce. Sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā.

520. As to number: This means their amount. This is what is said: In various passages of the Suttas and Abhidhamma, other elements are seen, such as: the lustre element, the beauty element, the element of the base of the infinity of space, the element of the base of the infinity of consciousness, the element of the base of nothingness, the element of the base of neither-perception-nor-non-perception, the element of the cessation of perception and feeling; the element of sensual desire, the element of ill will, the element of cruelty, the element of renunciation, the element of non-ill will, the element of non-cruelty; the element of pleasure, the element of pain, the element of joy, the element of sorrow, the element of equanimity, the element of ignorance; the element of initiative, the element of exertion, the element of striving; the inferior element, the middling element, the superior element; the earth element, the water element, the fire element, the air element, the space element, the consciousness element; the conditioned element, the unconditioned element; and in such statements as ‘the world has many elements, various elements.’ This being so, if it is asked why this classification into just eighteen has been made, without making a classification that includes all of them, it is because all elements that exist in their own nature are included within them.

Rūpadhātuyeva hi ābhādhātu, subhadhātu pana rūpādipaṭibaddhā. Kasmā, subhanimittattā. Subhanimittañhi subhadhātu. Tañca rūpādivinimuttaṃ na vijjati. Kusalavipākārammaṇā vā rūpādayo eva subhadhātūti rūpādimattamevesā. Ākāsānañcāyatanadhātuādīsu cittaṃ manoviññāṇadhātuyeva, sesā dhammadhātu. Saññāvedayitanirodhadhātu pana sabhāvato natthi. Dhātudvayanirodhamattameva hi sā.

For the lustre element is just the form-element. The beauty element, however, is connected with form, etc. Why? Because it is the sign of beauty. For the sign of beauty is the beauty element, and that is not found apart from form, etc. Or, form, etc., themselves, being the objects of wholesome resultant consciousness, are the beauty element; thus it is merely form, etc. In the case of the element of the base of the infinity of space and so on, the consciousness is just the mind-consciousness-element; the remaining factors are the dhamma-element. The element of the cessation of perception and feeling, however, does not exist in its own nature, for it is merely the cessation of two elements.

Kāmadhātu dhammadhātumattaṃ vā hoti. Yathāha – ‘‘tattha katamā kāmadhātu? Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo’’ti (vibha. 182). Aṭṭhārasāpi vā dhātuyo. Yathāha – ‘‘heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātū’’ti (vibha. 182).

The sensual-sphere element is sometimes merely the dhamma-element. As it is said: “Therein, what is the sensual-sphere element? Thought, initial application, and wrong intention connected with sensual desire.” Or it is the eighteen elements. As it is said: “Having made the Avīci hell the lower limit and having included the devas of the sphere of Paranimmita-vasavatti as the upper limit, whatever aggregates, elements, and bases are within this interval, moving within this sphere, included in this sphere—form, feeling, perception, volitional formations, and consciousness—this is called the sensual-sphere element.”

Nekkhammadhātu [Pg.118] dhammadhātu eva, ‘‘sabbepi kusalā dhammā nekkhammadhātū’’ti (vibha. 182) vacanato manoviññāṇadhātupi hotiyeva. Byāpādavihiṃsā-abyāpāda-avihiṃsāsukha-dukkha-somanassa-domanassupekkhā-avijjāārambha-nikkama-parakkamadhātuyo dhammadhātuyeva.

The element of renunciation is just the dhamma-element, for it is said: “All wholesome states are the element of renunciation”; thus the mind-consciousness element is also included. The elements of ill will, cruelty, non-ill will, non-cruelty, pleasure, pain, joy, grief, equanimity, ignorance, initiative, exertion, and striving are all just the dhamma-element.

Hīnamajjhimapaṇītadhātuyo aṭṭhārasa dhātumattameva. Hīnā hi cakkhādayo hīnā dhātu, majjhimapaṇītā majjhimā ceva paṇītā ca. Nippariyāyena pana akusalā dhammadhātumanoviññāṇadhātuyo hīnadhātu, lokiyā kusalābyākatā ubhopi cakkhudhātuādayo ca majjhimadhātu, lokuttarā pana dhammadhātumanoviññāṇadhātuyo paṇītadhātu.

The inferior, middling, and superior elements are merely a classification of the eighteen elements. For when the eye element and so on are inferior, they are the inferior element; when middling and superior, they are the middling and superior elements respectively. But unequivocally, the unwholesome dhamma-element and mind-consciousness-element are the inferior element; the mundane wholesome and indeterminate dhamma-element and mind-consciousness-element, and also the eye-element and so on, are the middling element; but the supramundane dhamma-element and mind-consciousness-element are the superior element.

Pathavītejovāyodhātuyo phoṭṭhabbadhātuyeva, āpodhātu ākāsadhātu ca dhammadhātuyeva. Viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātusaṅkhepoyeva.

The earth, fire, and air elements are just the tangible-object element. The water element and the space element are just the dhamma-element. The consciousness element is just a summary of the seven consciousness elements beginning with eye-consciousness.

Sattarasa dhātuyo dhammadhātuekadeso ca saṅkhatadhātu, asaṅkhatā pana dhātu dhammadhātuekadesova. Anekadhātunānādhātuloko pana aṭṭhārasa dhātuppabhedamattamevāti. Iti sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā aṭṭhāraseva vuttāti.

Seventeen elements and a part of the dhamma-element are the conditioned element, but the unconditioned element is just a part of the dhamma-element. The world of many elements and various elements is merely the classification of the eighteen elements. Thus, because all elements that exist by their own nature are included within these, only eighteen are stated.

521. Apica vijānanasabhāve viññāṇe jīvasaññīnaṃ saññāsamūhananatthampi aṭṭhāraseva vuttā. Santi hi sattā vijānanasabhāve viññāṇe jīvasaññino, tesaṃ cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedena tassa anekataṃ cakkhurūpādipaccayāyattavuttitāya aniccatañca pakāsetvā dīgharattānusayitaṃ jīvasaññaṃ samūhanitukāmena bhagavatā aṭṭhārasa dhātuyo pakāsitā. Kiñca bhiyyo tathā veneyyajjhāsayavasena ca. Ye ca imāya anatisaṅkhepavitthārāya desanāya veneyyasattā, tadajjhāsayavasena ca aṭṭhāraseva pakāsitā.

521. Moreover, the eighteen elements are also taught in order to uproot the perception of a living being in consciousness, which has the nature of cognizing. For there are beings who perceive a living being in consciousness, which has the nature of cognizing. Wishing to uproot their long-ingrained perception of a living being, the Blessed One proclaimed the eighteen elements by showing the multiplicity of that consciousness through its divisions into the eye, ear, nose, tongue, body, mind, and mind-consciousness elements, and by showing its impermanence due to its occurrence being dependent on conditions such as the eye and forms. And what is more? They were also taught according to the disposition of those to be trained. And for those beings who were to be trained by this teaching that is neither too brief nor too detailed, the eighteen elements were proclaimed according to their disposition.

Saṅkhepavitthāranayena tathā tathā hi,Dhammaṃ pakāsayati esa yathā yathāssa;

Saddhammatejavihataṃ vilayaṃ khaṇena,Veneyyasattahadayesu tamo payātīti.

By methods brief and detailed, in this way and that, He clarifies the Dhamma as befits each one; Struck by the power of the good Dhamma, The darkness in the hearts of those to be trained Is instantly dispersed and comes to naught.

Evamettha tāvatvato veditabbo vinicchayo.

Thus the analysis here should be understood in terms of their quantity.

522. Saṅkhatoti [Pg.119] cakkhudhātu tāva jātito eko dhammotveva saṅkhaṃ gacchati cakkhupasādavasena, tathā sotaghānajivhākāyarūpasaddagandharasadhātuyo sotappasādādivasena, phoṭṭhabbadhātu pana pathavītejovāyovasena tayo dhammāti saṅkhaṃ gacchati. Cakkhuviññāṇadhātu kusalākusalavipākavasena dve dhammāti saṅkhaṃ gacchati, tathā sotaghānajivhākāyaviññāṇadhātuyo. Manodhātu pana pañcadvārāvajjanakusalākusalavipākasampaṭicchanavasena tayo dhammāti saṅkhaṃ gacchati. Dhammadhātu tiṇṇaṃ arūpakkhandhānaṃ soḷasannaṃ sukhumarūpānaṃ asaṅkhatāya ca dhātuyā vasena vīsati dhammāti saṅkhaṃ gacchati. Manoviññāṇadhātu sesakusalākusalābyākataviññāṇavasena chasattati dhammāti saṅkhaṃ gacchati. Evamettha saṅkhatopi veditabbo vinicchayo.

522. In terms of reckoning: The eye-element is reckoned as one state by way of eye-sensitivity. Similarly, the ear, nose, tongue, and body elements, and the form, sound, odor, and taste elements, are each reckoned as one state by way of ear-sensitivity and so on. The tangible-object element, however, is reckoned as three states by way of earth, fire, and air. The eye-consciousness element is reckoned as two states, namely, the wholesome-resultant and the unwholesome-resultant. The same applies to the ear, nose, tongue, and body-consciousness elements. The mind-element is reckoned as three states, namely, the five-door-adverting consciousness and the two kinds of receiving consciousness (wholesome-resultant and unwholesome-resultant). The dhamma-element is reckoned as twenty states by way of the three formless aggregates, the sixteen subtle material phenomena, and the unconditioned element. The mind-consciousness element is reckoned as seventy-six states by way of the remaining wholesome, unwholesome, and indeterminate consciousness. Thus the analysis here should also be understood in terms of reckoning.

523. Paccayāti ettha ca cakkhudhātu tāva cakkhuviññāṇadhātuyā vippayuttapurejātaatthiavigatanissayindriyapaccayānaṃ vasena chahi paccayehi paccayo hoti, rūpadhātu purejātaatthiavigatārammaṇapaccayānaṃ vasena catūhi paccayehi paccayo hoti. Evaṃ sotaviññāṇadhātuādīnaṃ sotadhātusaddadhātuādayo. Pañcannaṃ pana nesaṃ āvajjanamanodhātu anantarasamanantaranatthivigatānantarūpanissayavasena pañcahi paccayehi paccayo hoti, tā ca pañcapi sampaṭicchanamanodhātuyā. Tathā sampaṭicchanamanodhātu santīraṇamanoviññāṇadhātuyā, sā ca voṭṭhabbanamanoviññāṇadhātuyā, voṭṭhabbanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā. Javanamanoviññāṇadhātu pana anantarāya javanamanoviññāṇadhātuyā tehi ceva pañcahi āsevanapaccayena cāti chahi paccayehi paccayo hoti. Esa tāva pañcadvāre nayo.

523. In terms of conditions: Herein, the eye-element is a condition for the eye-consciousness element in six ways: by way of dissociation, prenascent, presence, non-disappearance, dependence, and faculty conditions. The form-element is a condition in four ways: by way of prenascent, presence, non-disappearance, and object conditions. The same applies to the ear-consciousness element and so on in relation to the ear-element, sound-element, and so on. Furthermore, for the five consciousness elements, the adverting mind-element is a condition in five ways: by way of contiguity, immediate contiguity, absence, disappearance, and contiguity-strong-dependence; and they in turn are conditions for the receiving mind-element. Likewise, the receiving mind-element is a condition for the investigating mind-consciousness element; that for the determining mind-consciousness element; and the determining mind-consciousness element for the impulsion mind-consciousness element. An impulsion mind-consciousness element, however, is a condition for a subsequent impulsion mind-consciousness element in six ways: by those same five conditions and by the repetition condition. This, for now, is the method regarding the five doors.

Manodvāre pana bhavaṅgamanoviññāṇadhātu āvajjanamanoviññāṇadhātuyā. Āvajjanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā purimehi pañcahi paccayehi paccayo hoti. Dhammadhātu pana sattannampi viññāṇadhātūnaṃ sahajātaaññamaññanissayasampayuttaatthiavigatādīhi bahudhā paccayo hoti. Cakkhudhātuādayo pana ekaccā ca dhammadhātu ekaccāya manoviññāṇadhātuyā ārammaṇapaccayādīhipi paccayā honti. Cakkhuviññāṇadhātuādīnañca na kevalaṃ cakkhurūpādayo paccayā honti, atha kho ālokādayopi. Tenāhu pubbācariyā –

At the mind door, however, the life-continuum mind-consciousness element is a condition for the adverting mind-consciousness element, and the adverting mind-consciousness element is a condition for the impulsion mind-consciousness element by the aforesaid five conditions. The dhamma-element, however, is a condition in many ways for all seven consciousness elements through conascence, mutuality, dependence, association, presence, non-disappearance, and other conditions. Furthermore, the eye-element and so on, and certain parts of the dhamma-element, are conditions for a certain mind-consciousness element by way of object condition and so on. And for the eye-consciousness element and so on, not only are the eye, form, etc., conditions, but so too are light, etc. Therefore the ancient teachers said:

‘‘Cakkhurūpālokamanasikāre [Pg.120] paṭicca uppajjati cakkhuviññāṇaṃ. Sotasaddavivaramanasikāre paṭicca uppajjati sotaviññāṇaṃ. Ghānagandhavāyumanasikāre paṭicca uppajjati ghānaviññāṇaṃ. Jivhārasaāpamanasikāre paṭicca uppajjati jivhāviññāṇaṃ. Kāyaphoṭṭhabbapathavīmanasikāre paṭicca uppajjati kāyaviññāṇaṃ. Bhavaṅgamanadhammamanasikāre paṭicca uppajjati manoviññāṇa’’nti.

“Dependent on the eye, forms, light, and attention, eye-consciousness arises. Dependent on the ear, sounds, the aperture, and attention, ear-consciousness arises. Dependent on the nose, odors, air, and attention, nose-consciousness arises. Dependent on the tongue, tastes, the water element, and attention, tongue-consciousness arises. Dependent on the body, tangibles, the earth element, and attention, body-consciousness arises. Dependent on the life-continuum mind, dhammas, and attention, mind-consciousness arises.”

Ayamettha saṅkhepo. Vitthārato pana paccayappabhedo paṭiccasamuppādaniddese āvibhavissatīti evamettha paccayatopi veditabbo vinicchayo.

This is the summary here. The detailed classification of conditions will become clear in the exposition of dependent origination. Thus the analysis here should also be understood in terms of conditions.

524. Daṭṭhabbatoti daṭṭhabbatopettha vinicchayo veditabboti attho. Sabbā eva hi saṅkhatadhātuyo pubbantāparantavivittato dhuvasubhasukhattabhāvasuññato paccayāyattavuttito ca daṭṭhabbā.

524. “In terms of how they should be seen”: this means the analysis here should be understood in terms of how they are to be seen. For all conditioned elements should be seen as devoid of a past end and a future end, as void of permanence, beauty, pleasure, and self, and as having their occurrence dependent on conditions.

Visesato panettha bheritalaṃ viya cakkhudhātu daṭṭhabbā, daṇḍo viya rūpadhātu, saddo viya cakkhuviññāṇadhātu. Tathā ādāsatalaṃ viya cakkhudhātu, mukhaṃ viya rūpadhātu, mukhanimittaṃ viya cakkhuviññāṇadhātu. Atha vā ucchutilā viya cakkhudhātu, yantacakkayaṭṭhi viya rūpadhātu, ucchurasatelāni viya cakkhuviññāṇadhātu. Tathā adharāraṇī viya cakkhudhātu, uttarāraṇī viya rūpadhātu, aggi viya cakkhuviññāṇadhātu. Esa nayo sotadhātuādīsu.

Specifically, herein, the eye-element should be seen as like the surface of a drum, the form-element as like the drumstick, and the eye-consciousness element as like the sound. Similarly, the eye-element is like the surface of a mirror, the form-element is like the face, and the eye-consciousness element is like the reflection of the face. Or, the eye-element is like sugarcane and sesame seeds, the form-element is like the rod of the press, and the eye-consciousness element is like sugarcane juice and sesame oil. Likewise, the eye-element is like the lower fire-stick, the form-element is like the upper fire-stick, and the eye-consciousness element is like the fire. This is the method for the ear-element and so on.

Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā.

The mind-element, however, should be seen as like a forerunner and a follower of the eye-consciousness element and the others, as the case may be.

Dhammadhātuyā vedanākkhandho sallamiva sūlamiva ca daṭṭhabbo. Saññāsaṅkhārakkhandhā vedanāsallasūlayogāāturā viya, puthujjanānaṃ vā saññā āsādukkhajananato rittamuṭṭhi viya. Ayathābhuccanimittagāhakato vanamigo viya. Saṅkhārā paṭisandhiyaṃ pakkhipanato aṅgārakāsuyaṃ khipanakapurisā viya. Jāti dukkhānubandhato rājapurisānubandhacorā viya. Sabbānatthāvahassa khandhasantānassa hetuto visarukkhabījāni viya. Rūpaṃ nānāvidhupaddavanimittato khuracakkaṃ viya daṭṭhabbaṃ. Asaṅkhatā pana dhātu amatato santato khemato ca daṭṭhabbā. Kasmā? Sabbānatthāvahassa paṭipakkhabhūtattā.

Within the dhamma-element, the feeling aggregate should be seen as a dart and as a stake. The perception and formations aggregates, because of their connection with the dart and stake of feeling, are like a sick person. Or, for worldlings, perception is like an empty fist because it generates the suffering of longing; because it grasps signs incorrectly, it is like a forest deer. Volitional formations, because they cast one into rebirth-linking, are like men who throw someone into a pit of embers; because they are followed by the suffering of birth, they are like thieves pursued by the king's men; because they are the cause of the continuity of aggregates which brings every kind of ruin, they are like the seeds of a poison tree. Material form should be seen as a razor-wheel because it is a sign of various calamities. But the unconditioned element should be seen as deathless, peaceful, and secure. Why? Because it is the opposite of all that brings ruin.

Manoviññāṇadhātu [Pg.121] ārammaṇesu vavatthānābhāvato araññamakkaṭo viya, duddamanato assakhaḷuṅko viya, yatthakāmanipātito vehāsakkhittadaṇḍo viya, lobhadosādinānappakārakilesavesayogato raṅganaṭo viya daṭṭhabbāti.

The mind-consciousness element should be seen as a forest monkey because it does not stay settled on its objects; as an untamed colt because it is difficult to tame; as a stick thrown into the air because it falls wherever it wants; and as an actor on a stage because it is associated with the guises of various defilements such as greed and hatred.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in the Path of Purification, made for the purpose of gladdening good people,

Paññābhāvanādhikāre

In the Section on the Development of Wisdom,

Āyatanadhātuniddeso nāma

The Exposition of the Bases and Elements,

Pannarasamo paricchedo.

The Fifteenth Chapter.

16. Indriyasaccaniddeso

16. The Exposition of the Faculties and Truths

Indriyavitthārakathā

Detailed Account of the Faculties

525. Dhātūnaṃ [Pg.122] anantaraṃ uddiṭṭhāni pana indriyānīti bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti. Tattha –

525. Now, the faculties were pointed out immediately after the elements. There are twenty-two faculties: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty; the femininity faculty, masculinity faculty; the life faculty; the pleasure faculty, pain faculty, joy faculty, displeasure faculty, equanimity faculty; the faith faculty, energy faculty, mindfulness faculty, concentration faculty, wisdom faculty; the faculty 'I shall come to know the unknown,' the faculty of final knowledge, and the faculty of one who has final knowledge. Herein—

Atthato lakkhaṇādīhi, kamato ca vijāniyā;

Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ.

The determination should be known by meaning, by characteristics and so on, and by order; likewise by division and non-division, by function, and by plane.

Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito. Pacchimesu pana tīsu paṭhamaṃ pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā jānissāmīti evaṃ paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti vuttaṃ. Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca aññindriyaṃ. Tatiyaṃ aññātāvino catūsu saccesu niṭṭhitaññāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ.

Herein, first, the meaning of the eye and so on has been explained by the method 'it sees, thus it is the eye,' and so on. But as to the last three, the first is called the faculty 'I shall come to know the unknown' because it arises in one who is practicing thus: 'I shall know the previously unknown deathless state or the Dhamma of the four truths,' and because the meaning of 'faculty' is present. The second is the faculty of final knowledge because of knowing and because the meaning of 'faculty' is present. The third is the faculty of one who has final knowledge because it arises in one who has final knowledge, an arahant whose task of knowing in regard to the four truths is completed, and because the meaning of 'faculty' is present.

Ko pana nesaṃ indriyaṭṭho nāmāti? Indaliṅgaṭṭho indriyaṭṭho. Indadesitaṭṭho indriyaṭṭho. Indadiṭṭhaṭṭho indriyaṭṭho. Indasiṭṭhaṭṭho indriyaṭṭho. Indajuṭṭhaṭṭho indriyaṭṭho. So sabbopi idha yathāyogaṃ yujjati. Bhagavā hi sammāsambuddho paramissariyabhāvato indo. Kusalākusalañca kammaṃ, kammesu kassaci issariyābhāvato. Tenevettha kammasañjanitāni tāva indriyāni kusalākusalakammaṃ ulliṅgenti. Tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni. Sabbāneva panetāni bhagavatā yathābhūtato pakāsitāni abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni. Teneva bhagavatā munindena kānici gocarāsevanāya kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenāpi indriyāni.

But what is the meaning of 'faculty'? The meaning of 'faculty' is the meaning of being a mark of Inda (a lord). The meaning of 'faculty' is the meaning of being taught by Inda. The meaning of 'faculty' is the meaning of being seen by Inda. The meaning of 'faculty' is the meaning of being created by Inda. The meaning of 'faculty' is the meaning of being resorted to by Inda. All this is applicable here as is fitting. For the Blessed One, the Perfectly Enlightened One, is Inda because of his state of supreme sovereignty. And wholesome and unwholesome kamma is Inda, since no one else has sovereignty over kamma. Therefore, here, the faculties produced by kamma, for one, indicate wholesome and unwholesome kamma, and they are created by it; thus they are faculties in the sense of being a mark of Inda and in the sense of being created by Inda. Furthermore, all these have been declared and fully understood as they really are by the Blessed One; thus they are faculties in the sense of being taught by Inda and seen by Inda. And by that same Blessed One, the Lord of Sages, some were resorted to by way of attending to objects and some by way of development; thus they are also faculties in the sense of being resorted to by Inda.

Apica [Pg.123] ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni. Cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhaṃ ādhipaccaṃ, tasmiṃ tikkhe tikkhattā mande ca mandattāti. Ayaṃ tāvettha atthato vinicchayo.

Moreover, these are faculties also in the sense of sovereignty, which is termed dominance. For in the occurrence of eye-consciousness and so on, the dominance of the eye faculty and so on is established; for when the faculty is keen, the consciousness is keen, and when it is dull, the consciousness is dull. This, first, is the determination by way of meaning.

Lakkhaṇādīhīti lakkhaṇarasapaccupaṭṭhānapadaṭṭhānehipi cakkhādīnaṃ vinicchayaṃ vijāniyāti attho. Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva. Paññindriyādīni hi cattāri atthato amohoyeva. Sesāni tattha sarūpeneva āgatāni.

'By characteristics, etc.' means that one should know the determination of the eye faculty and so on also by their characteristic, function, manifestation, and proximate cause. And these characteristics, etc., of theirs have already been stated in the Exposition of the Aggregates. For the four faculties beginning with the wisdom faculty are in essence non-delusion. The remaining ones are included there in their own form.

526. Kamatoti ayampi desanākkamova. Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni. So pana attabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca. So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ. Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni. Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni. Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ. Tasseva phalattā tato anantaraṃ bhāvetabbato ca tato aññindriyaṃ. Tato paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo.

526. 'By order': this too is the order of the teaching. Herein, since the attainment of the noble plane comes through fully understanding internal phenomena, the eye faculty and so on, which are included in the individual existence, are taught first. To show that this individual existence is the phenomenon by reason of which one is reckoned as 'woman' or 'man,' the femininity and masculinity faculties are taught next. To show that both kinds have their continuity bound up with the life faculty, the life faculty is taught next. To show that as long as that continues, there is no cessation of these feelings, and that whatever is felt is all suffering, the faculties of pleasure and so on are taught next. To show the practice—that for the sake of their cessation these states should be developed—the faculties of faith and so on are taught next. To show the unfailing nature of the practice—that through this practice this state first appears in oneself—the faculty 'I shall come to know the unknown' is taught next. Because it is the fruit of that and because it should be developed immediately after, the faculty of final knowledge is taught next. To show that after that its attainment comes through development, and that when this is attained there is nothing further to be done, the faculty of one who has final knowledge, which is the ultimate consolation, is taught at the end. This is the order here.

Bhedābhedāti jīvitindriyasseva cettha bhedo. Tañhi rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ hoti. Sesānaṃ abhedoti evamettha bhedābhedato vinicchayaṃ vijāniyā.

'By division and non-division': Here there is division only of the life faculty. For it is twofold: the material life faculty and the immaterial life faculty. Of the rest there is no division. Thus one should know the determination here by way of division and non-division.

527. Kiccāti kiṃ indriyānaṃ kiccanti ce. Cakkhundriyassa tāva ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo’’ti vacanato yaṃ taṃ indriyapaccayabhāvena sādhetabbaṃ attano tikkhamandādibhāvena cakkhuviññāṇādidhammānaṃ tikkhamandādisaṅkhātaṃ attākārānuvattāpanaṃ, idaṃ kiccaṃ. Evaṃ sotaghānajivhākāyānaṃ. Manindriyassa pana [Pg.124] sahajātadhammānaṃ attano vasavattāpanaṃ. Jīvitindriyassa sahajātadhammānupālanaṃ. Itthindriyapurisindriyānaṃ itthipurisaliṅganimittakuttākappākārānuvidhānaṃ. Sukhadukkhasomanassadomanassindriyānaṃ sahajātadhamme abhibhavitvā yathāsakaṃ oḷārikākārānupāpanaṃ. Upekkhindriyassa santapaṇītamajjhattākārānupāpanaṃ. Saddhādīnaṃ paṭipakkhābhibhavanaṃ sampayuttadhammānañca pasannākārādibhāvasampāpanaṃ. Anaññātaññassāmītindriyassa saṃyojanattayappahānañceva sampayuttānañca tappahānābhimukhabhāvakaraṇaṃ. Aññindriyassa kāmarāgabyāpādāditanukaraṇappahānañceva sahajātānañca attano vasānuvattāpanaṃ. Aññātāvindriyassa sabbakiccesu ussukkappahānañceva amatābhimukhabhāvapaccayatā ca sampayuttānanti evamettha kiccato vinicchayaṃ vijāniyā.

527. 'By function': If it is asked, what is the function of the faculties? First, for the eye faculty, according to the text, 'The eye base is a condition for the eye-consciousness element and for the states associated with it by way of faculty condition.' Thus its function is that which has to be accomplished by its being a faculty condition, namely, making the eye-consciousness and other states conform to its own nature, that is, to its being keen, dull, and so on. The same applies to the ear, nose, tongue, and body faculties. The function of the mind faculty is making its co-nascent states subject to its control. The function of the life faculty is the guarding of its co-nascent states. The function of the femininity and masculinity faculties is the producing of the aspects of female and male characteristics, signs, deportment, and appearance. The function of the faculties of pleasure, pain, joy, and displeasure is overpowering their co-nascent states and imparting their own respective gross aspects. The function of the equanimity faculty is imparting a peaceful, sublime, and neutral aspect. The function of the faculties of faith and so on is overcoming their opposites and endowing the associated states with the quality of confidence and so on. The function of the faculty 'I shall come to know the unknown' is the abandoning of the three fetters and making its associated states face toward their abandonment. The function of the faculty of gnosis is the abandoning by attenuation of sensual lust, ill will, and so on, and making its co-nascent states conform to its own control. The function of the faculty of one who has final knowledge is the abandoning of concern in all tasks and being a condition for its associated states to face the deathless. Thus one should know the determination here by way of function.

528. Bhūmitoti cakkhusotaghānajivhākāyaitthipurisasukhadukkhadomanassindriyāni cettha kāmāvacarāneva. Manindriyajīvitindriyaupekkhindriyāni saddhāvīriyasatisamādhipaññindriyāni ca catubhūmipariyāpannāni. Somanassindriyaṃ kāmāvacararūpāvacaralokuttaravasena bhūmittayapariyāpannaṃ. Avasāne tīṇi lokuttarānevāti evamettha bhūmitopi vinicchayaṃ vijāneyya. Evaṃ hi vijānanto –

528. 'By plane': Here, the faculties of eye, ear, nose, tongue, body, femininity, masculinity, pleasure, pain, and displeasure belong only to the sense sphere. The faculties of mind, life, and equanimity, and the faculties of faith, energy, mindfulness, concentration, and wisdom are included in the four planes. The faculty of joy is included in three planes: the sense sphere, the fine-material sphere, and the supramundane. The final three are only supramundane. Thus one should know the determination here by way of plane. For one who knows thus—

Saṃvegabahulo bhikkhu, ṭhito indriyasaṃvare;

Indriyāni pariññāya, dukkhassantaṃ karissatīti.

A bhikkhu full of spiritual urgency, established in restraint of the faculties, having fully understood the faculties, will make an end of suffering.

Idaṃ indriyānaṃ vitthārakathāmukhaṃ.

This is the introduction to the detailed account of the faculties.

Saccavitthārakathā

A Detailed Exposition of the Truths

529. Tadanantarāni pana saccānīti cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccanti. Tattha –

529. Next are the truths, that is, the Four Noble Truths: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path of practice leading to the cessation of suffering. Herein—

Vibhāgato [Pg.125] nibbacana, lakkhaṇādippabhedato;

Atthatthuddhārato ceva, anūnādhikato tathā.

By way of division and definition, by way of distinction by characteristic, etc.; by way of meaning and the extraction of the term, and likewise by being neither deficient nor excessive.

Kamato jātiādīnaṃ, nicchayā ñāṇakiccato;

Antogadhānaṃ pabhedā, upamāto catukkato.

By sequence, by the determination of birth and so on, by the function of knowledge; by the classification of what is included, by simile, and by the fourfold method.

Suññatekavidhādīhi, sabhāgavisabhāgato;

Vinicchayo veditabbo, viññunā sāsanakkame.

This determination should be understood by the wise one according to the order of the Teaching: by way of emptiness, the onefold method, and so on, and by way of what is similar and dissimilar.

Tattha vibhāgatoti dukkhādīnaṃ hi cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā. Yathāha – ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho. Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho. Maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho adhipateyyaṭṭho. Ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā’’ti (paṭi. ma. 2.8). Tathā ‘‘dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti (paṭi. ma. 2.11) evamādi. Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti. Ayaṃ tāvettha vibhāgato vinicchayo.

Herein, as to 'by division': for suffering and the others, four meanings each are distinguished—actual, unfailing, not otherwise—which are to be fully understood by those who fully understand suffering and the others. As it is said: “For suffering, there is the meaning of affliction, the meaning of being conditioned, the meaning of torment, and the meaning of change. These four are the meanings of suffering as suffering, actual, unfailing, not otherwise. For the origin, there is the meaning of accumulation, the meaning of source, the meaning of bondage, and the meaning of impediment. For cessation, there is the meaning of escape, the meaning of seclusion, the meaning of the unconditioned, and the meaning of the deathless. For the path, there is the meaning of outlet, the meaning of cause, the meaning of vision, and the meaning of dominance. These four are the meanings of the path as the path, actual, unfailing, not otherwise” (PṭsM 2.8). And similarly: “For suffering, there is the meaning of affliction, the meaning of being conditioned, the meaning of torment, the meaning of change, and the meaning of full understanding” (PṭsM 2.11), and so on. Thus, suffering and the others should be understood by way of these four meanings each that have been distinguished. This, in the first place, is the determination by way of division.

530. Nibbacanalakkhaṇādippabhedatoti ettha pana nibbacanato tāva idha du-iti ayaṃ saddo kucchite dissati. Kucchitaṃ hi puttaṃ dupputtoti vadanti. Khaṃ-saddo pana tucche. Tucchaṃ hi ākāsaṃ ‘‘kha’’nti vuccati. Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato. Tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato. Tasmā kucchitattā tucchattā ca dukkhanti vuccati.

530. Herein, as to the phrase 'by distinction of definition, characteristic, etc.': First, by way of etymology, the sound 'du-' here is seen in the sense of 'contemptible.' For a contemptible son is called a 'dupputta' (bad son). The sound 'khaṃ,' however, is in the sense of 'empty.' For empty space is called 'kha.' And this first truth is contemptible because it is the basis for many afflictions. It is empty because it is devoid of the permanence, beauty, pleasure, and selfhood imagined by foolish people. Therefore, because it is contemptible and empty, it is called 'dukkha.'

Saṃ-iti ca ayaṃ saddo ‘‘samāgamo sameta’’ntiādīsu (dī. ni. 2.396; vibha. 199) saṃyogaṃ dīpeti. U-iti ayaṃ ‘‘uppannaṃ udita’’ntiādīsu (dha. sa. 1; mahāva. 84) uppattiṃ. Aya-saddo kāraṇaṃ dīpeti. Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ. Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccati.

The sound 'saṃ' indicates connection, as in such phrases as 'samāgamo sameta' (DN 2.396; Vbh 199). The sound 'u' indicates arising, as in such phrases as 'uppannaṃ udita' (Dhs 1; Mv 84). The word 'aya' indicates cause. This second truth, too, when the remaining conditions are conjoined, is the cause for the arising of suffering. Thus, because it is the cause for the arising of suffering through connection, it is called 'dukkhasamudaya' (origin of suffering).

Tatiyasaccaṃ [Pg.126] pana yasmā ni-saddo abhāvaṃ, rodha-saddo ca cārakaṃ dīpeti. Tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti, tappaṭipakkhattātipi dukkhanirodhanti vuccati. Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti.

As for the third truth, since the sound 'ni-' indicates absence and the word 'rodha' indicates a prison, it is called 'dukkhanirodha' because here there is the absence of the prison of suffering—called the prison of saṃsāra—due to its being empty of all destinations. Or, when that has been attained, there is an absence of the prison of suffering—called the prison of saṃsāra—and also because it is the opposite of that, it is called 'dukkhanirodha'. Or, because it is a condition for the non-arising cessation of suffering, it is called 'dukkhanirodha'.

Catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā. Tasmā dukkhanirodhagāminī paṭipadāti vuccati.

As for the fourth truth, since it proceeds to the cessation of suffering by taking it as its object and being directed towards it, and since it is the path for the attainment of the cessation of suffering, it is therefore called 'the path of practice leading to the cessation of suffering.'

531. Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānīti vuccanti. Yathāha ‘‘cattārimāni, bhikkhave, ariyasaccāni. Katamāni…pe… imāni kho, bhikkhave, cattāri ariyasaccāni. Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī’’ti. Apica ariyassa saccānītipi ariyasaccāni. Yathāha ‘‘sadevake, bhikkhave, loke…pe… manussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1098). Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni. Yathāha – ‘‘imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ariyoti vuccatī’’ti. Apica kho pana ariyāni saccānītipi ariyasaccāni. Ariyānīti tathāni avitathāni avisaṃvādakānīti attho. Yathāha – ‘‘imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī’’ti (saṃ. ni. 5.1097) evamettha nibbacanato vinicchayo veditabbo.

531. Because noble ones, such as the Buddhas, penetrate these, they are called noble truths. As it is said: 'Bhikkhus, there are these four noble truths. What four? … These, bhikkhus, are the four noble truths. The noble ones penetrate them, therefore they are called noble truths.' Furthermore, they are noble truths because they are the truths of the Noble One. As it is said: 'Bhikkhus, in the world with its devas … the Tathāgata is the Noble One; therefore they are called noble truths.' Alternatively, they are noble truths because the state of a noble one is achieved through full awakening to them. As it is said: 'Bhikkhus, it is because he has been fully awakened to these four noble truths as they really are that the Tathāgata is called the Arahant, the Perfectly Self-Enlightened One, the Noble One.' Moreover, they are noble truths because they are truths that are noble. 'Noble' means actual, not false, and non-deceptive. As it is said: 'Bhikkhus, these four noble truths are actual, not false, not otherwise; therefore they are called noble truths.' Thus the determination here should be understood by way of the word's meaning.

532. Kathaṃ lakkhaṇādippabhedato? Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ. Pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ. Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahānarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ. Apica pavattipavattananivattinivattanalakkhaṇāni paṭipāṭiyā. Tathā saṅkhatataṇhā asaṅkhatadassanalakkhaṇāni cāti evamettha lakkhaṇādippabhedato vinicchayo veditabbo.

532. How by way of distinction of characteristic, etc.? Herein, the truth of suffering has the characteristic of affliction, the function of tormenting, and manifestation as occurrence. The truth of the origin has the characteristic of originating, the function of preventing interruption, and manifestation as an impediment. The truth of cessation has the characteristic of peace, the function of being deathless, and manifestation as the signless. The truth of the path has the characteristic of leading out, the function of abandoning the defilements, and manifestation as emergence. Moreover, their characteristics in sequence are: occurrence, causing to occur, cessation, and causing to cease. Likewise, their characteristics are the conditioned, craving, the unconditioned, and vision. Thus the determination should be understood here by way of distinction of characteristic, etc.

533. Atthatthuddhārato [Pg.127] cevāti ettha pana atthato tāva ko saccaṭṭhoti ce? Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva. Esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo. Yathāha – ‘‘idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Apica –

533. As to 'by meaning and by extraction of the term': Herein, first, as to meaning, if it is asked, 'What is the meaning of truth?' It is that which, for those who investigate with the eye of wisdom, is not perverse like an illusion, not deceptive like a mirage, and not of an imperceptible nature like the self of the sectarians; but rather, by its nature of being actual, not perverse, and real, in the modes of affliction, originating, peace, and leading out, it does indeed become the domain of noble knowledge. This nature of being actual, not perverse, and real, like the characteristic of fire and the nature of the world, should be understood as the meaning of truth. As it is said: 'Bhikkhus, "this is suffering"—this is actual, this is not false, this is not otherwise,' and so on in detail. Moreover:

Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ;

Bādhakattaniyāmena, tato saccamidaṃ mataṃ.

Since suffering is never non-afflicting, and nothing other than suffering afflicts; by the principle of its being the afflicter, this is therefore considered a truth.

Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato;

Dukkhahetuniyāmena, iti saccaṃ visattikā.

Without it, suffering arises from no other cause, nor is it that suffering does not arise from it; by the principle of being suffering's cause, craving is thus considered a truth.

Nāññā nibbānato santi, santaṃ na ca na taṃ yato;

Santabhāvaniyāmena, tato saccamidaṃ mataṃ.

Since there is no peace apart from Nibbāna, and it is not that it is not peace; by the principle of its nature as peace, this is therefore considered a truth.

Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so;

Tacchaniyyānabhāvattā, iti so saccasammato.

There is no escape other than the Path, nor is the Path a non-escape; because its nature is true escape, it is thus regarded as a truth.

Iti tacchāvipallāsa, bhūtabhāvaṃ catūsvapi;

Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti.

Thus the wise declare that the meaning of truth, without distinction in all four beginning with suffering, is their nature of being actual, unperverted, and real.

Evaṃ atthato vinicchayo veditabbo.

Thus the determination by way of meaning should be understood.

534. Kathaṃ atthuddhārato? Idhāyaṃ sacca-saddo anekesu atthesu dissati. Seyyathidaṃ – ‘‘saccaṃ bhaṇe na kujjheyyā’’tiādīsu (dha. pa. 224) vācāsacce. ‘‘Sacce ṭhitā samaṇabrāhmaṇā cā’’tiādīsu (jā. 2.21.433) viratisacce. ‘‘Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā’’tiādīsu (su. ni. 891) diṭṭhisacce. ‘‘Ekaṃ hi saccaṃ na dutiya’’ntiādīsu (su. ni. 890) paramatthasacce nibbāne ceva magge ca. ‘‘Catunnaṃ ariyasaccānaṃ kati kusalā’’tiādīsu (vibha. 216) ariyasacce. Svāyamidhāpi ariyasacce vattatīti evamettha atthuddhāratopi vinicchayo veditabbo.

534. How by extraction of the term? Here this word 'truth' (sacca) is seen in many senses. For example: in 'One should speak the truth, one should not be angry' (Dhp 224), it means verbal truth. In 'Ascetics and brahmins established in truth' (Ja 2.21.433), it means the truth of abstinence. In 'Why do the various disputants say that the truths are many?' (Sn 891), it means the truth of views. In 'Truth is one, there is no second' (Sn 890), it means ultimate truth, that is, Nibbāna and the path. In 'Among the four noble truths, how many are wholesome?' (Vbh 216), it means the noble truths. Here, too, this word applies in the sense of the noble truths. Thus the determination should be understood here also by way of extraction of the term.

535. Anūnādhikatoti [Pg.128] kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? Aññassāsambhavato aññatarassa ca apaneyyābhāvato. Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti. Yathāha – ‘‘idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā ‘netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ. Ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi. Yathā cāha – ‘‘yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti netaṃ ṭhānaṃ vijjatī’’tiādi (saṃ. ni. 5.1086).

535. Why, it may be asked, were exactly Four Noble Truths stated—no fewer and no more? Because no other is possible, and because none of them can be removed. For it is not possible that there should be another in addition to these, or that even one of these should be removed. As it is said: 'Here, bhikkhus, should any ascetic or brahmin come and say, "This is not the Noble Truth of Suffering; the Noble Truth of Suffering is something else. Having set aside this Noble Truth of Suffering, I will proclaim another Noble Truth of Suffering," that is not possible,' and so on. And as it is said: 'Bhikkhus, if any ascetic or brahmin should say, "This is not the first Noble Truth of Suffering taught by the ascetic Gotama; having rejected this first Noble Truth of Suffering, I will proclaim another first Noble Truth of Suffering," that is not possible,' and so on (Saṃ. ni. 5.1086).

Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ. Iti pavattinivattitadubhayahetūnaṃ etaparamato cattāreva vuttāni. Tathā pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ, ālayaālayārāmatāālayasamugghātaālayasamugghātupāyānañca vasenāpi cattāreva vuttānīti evamettha anūnādhikato vinicchayo veditabbo.

Furthermore, when the Blessed One explained the process of existence, he explained it with its cause; and when he explained cessation, he explained it with its means. Thus, since the process of existence, its cause, cessation, and its means constitute the full extent, only four truths were stated. Likewise, only four were stated in terms of what is to be fully understood, what is to be abandoned, what is to be realized, and what is to be developed; in terms of the basis of craving, craving, the cessation of craving, and the means to the cessation of craving; and in terms of attachment, delight in attachment, the uprooting of attachment, and the means to the uprooting of attachment. Thus the analysis here should be understood as being neither deficient nor excessive.

536. Kamatoti ayampi desanākkamova. Ettha ca oḷārikattā, sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ. Tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ. Hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ. Tadadhigamupāyadassanatthaṃ ante maggasaccaṃ. Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha. Taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ. Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ. Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha kamato vinicchayo veditabbo.

536. As to order: this too is the order of the teaching. Here, the truth of suffering was stated first because it is gross, common to all beings, and easily understood. Immediately after, the truth of the origin was stated to show its cause. Then, the truth of cessation was stated to make it known that with the cessation of the cause there is the cessation of the effect. Finally, the truth of the path was stated to show the means for attaining that cessation. Alternatively, to arouse a sense of spiritual urgency in beings greedy for the pleasure of existence, he first stated suffering. Then, to make it known that this suffering does not come about without a cause, nor does it arise from the creation of a lord, but that it arises from this, he stated the origin. Then, to bring comfort to those who are overwhelmed by suffering with its cause, whose minds are agitated and who are seeking an escape from suffering, by showing them the escape, he stated cessation. Then, for the purpose of attaining cessation, he stated the path that leads to cessation. Thus the analysis concerning the order should be understood.

537. Jātiādīnaṃ nicchayāti ye te ariyasaccāni niddisantena bhagavatā ‘‘jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi [Pg.129] vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti (vibha. 190) dukkhaniddese dvādasa dhammā, ‘‘yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. Seyyathidaṃ, kāmataṇhā, bhavataṇhā, vibhavataṇhā’’ti (vibha. 203) samudayaniddese tividhā taṇhā, ‘‘yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo’’ti (vibha. 204) evaṃ nirodhaniddese atthato ekameva nibbānaṃ, ‘‘katamaṃ dukkhanirodhagāminīpaṭipadā ariyasaccaṃ, ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti (vibha. 205) evaṃ magganiddese aṭṭha dhammāti iti catunnaṃ saccānaṃ niddese jātiādayo dhammā vuttā, tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo.

537. As to the ascertainment of birth and so on: When the Blessed One pointed out the Noble Truths, in the exposition of suffering he mentioned twelve items: 'Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the unloved is suffering, separation from the loved is suffering; not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering.' In the exposition of the origin, he mentioned the threefold craving: 'It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, and craving for non-existence.' In the exposition of cessation, he mentioned what is in meaning Nibbāna alone: 'It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.' In the exposition of the path, he mentioned eight factors: 'What is the Noble Truth of the path leading to the cessation of suffering? It is this Noble Eightfold Path; that is, right view ... right concentration.' Thus, in the exposition of the four truths, phenomena such as birth have been stated. Herein, the analysis should also be understood as the ascertainment of these phenomena such as birth.

Dukkhaniddesakathā

The Discourse on the Exposition of Suffering

Jātiniddeso

Exposition of Birth

Seyyathidaṃ, ayañhi jāti-saddo anekattho. Tathā hesa ‘‘ekampi jātiṃ dvepi jātiyo’’ti (dī. ni. 1.244; pārā. 12) ettha bhave āgato. ‘‘Atthi, visākhe, nigaṇṭhā nāma samaṇajātī’’ti (a. ni. 3.71) ettha nikāye. ‘‘Jāti dvīhi khandhehi saṅgahitā’’ti (dhātu. 71) ettha saṅkhatalakkhaṇe. ‘‘Yaṃ mātukucchismiṃ paṭhamaṃ cittaṃ uppannaṃ, paṭhamaṃ viññāṇaṃ pātubhūtaṃ, tadupādāya sāvassa jātī’’ti (mahāva. 124) ettha paṭisandhiyaṃ. ‘‘Sampatijāto, ānanda, bodhisatto’’ti (ma. ni. 3.207) ettha pasūtiyaṃ. ‘‘Akkhitto anupakuṭṭho jātivādenā’’ti (dī. ni. 1.331) ettha kule. ‘‘Yatohaṃ, bhagini, ariyāya jātiyā jāto’’ti (ma. ni. 2.351) ettha ariyasīle.

That is to say, this word 'birth' has many meanings. For it occurs in the sense of existence, as in 'one birth, two births'; in the sense of a group, as in 'There is, Visākha, a class of ascetics called the Nigaṇṭhas'; in the sense of a conditioned characteristic, as in 'Birth is comprised by two aggregates'; in the sense of rebirth-linking, as in 'Whatever is the first mind arisen, the first consciousness manifested in the mother's womb, from that point on is his birth'; in the sense of parturition, as in 'The Bodhisatta has just been born, Ānanda'; in the sense of lineage, as in 'not reviled, not scorned on account of birth'; and in the sense of noble virtue, as in 'Sister, from when I was born with the noble birth'.

538. Svāyamidha gabbhaseyyakānaṃ paṭisandhito paṭṭhāya yāva mātukucchimhā nikkhamanaṃ, tāva pavattesu khandhesu. Itaresaṃ paṭisandhikhandhesvevāti daṭṭhabbo. Ayampi ca pariyāyakathāva. Nippariyāyato pana tattha tattha nibbattamānānaṃ sattānaṃ ye ye khandhā pātubhavanti, tesaṃ tesaṃ paṭhamapātubhāvo jāti nāma.

538. Herein, for womb-born beings, it should be understood as applying to the aggregates in continuity from rebirth-linking up to the emergence from the mother's womb. For other beings, it should be understood as applying only to the aggregates at rebirth-linking. This, too, is a figurative explanation. But in the ultimate sense, for beings reborn here and there, the first appearance of whichever aggregates manifest is called birth.

Sā [Pg.130] panesā tattha tattha bhave paṭhamābhinibbattilakkhaṇā, niyyātanarasā, atītabhavato idha ummujjanapaccupaṭṭhānā, dukkhavicittatāpaccupaṭṭhānā vā.

This birth has the characteristic of initial generation in various kinds of existence, the function of launching into a new existence, and it is manifested as emerging here from a past existence, or as the diversity of suffering.

539. Kasmā panesā dukkhāti ce? Anekesaṃ dukkhānaṃ vatthubhāvato. Anekāni hi dukkhāni. Seyyathidaṃ – dukkhadukkhaṃ, vipariṇāmadukkhaṃ, saṅkhāradukkhaṃ, paṭicchannadukkhaṃ, appaṭicchannadukkhaṃ, pariyāyadukkhaṃ, nippariyāyadukkhanti.

539. But why is it suffering? Because it is the basis for many kinds of suffering. For there are many kinds of suffering, namely: suffering as suffering, suffering due to change, suffering due to formations, concealed suffering, unconcealed suffering, indirect suffering, and direct suffering.

Tattha kāyikacetasikā dukkhā vedanāsabhāvato ca nāmato ca dukkhattā dukkhadukkhanti vuccati.

Herein, painful bodily and mental feelings are called 'suffering as suffering' because they are suffering both in their intrinsic nature and in name.

Sukhā vedanā vipariṇāmena dukkhuppattihetuto vipariṇāmadukkhaṃ.

Pleasant feeling is 'suffering due to change' because it is a cause for the arising of suffering when it changes.

Upekkhā vedanā ceva avasesā ca tebhūmakā saṅkhārā udayabbayappaṭipīḷitattā saṅkhāradukkhaṃ. Kaṇṇasūladantasūlarāgajapariḷāhadosajapariḷāhādi kāyikacetasiko ābādho pucchitvā jānitabbato upakkamassa ca apākaṭabhāvato paṭicchannadukkhaṃ nāma. Apākaṭadukkhantipi vuccati.

Neutral feeling and the remaining formations pertaining to the three planes are 'suffering due to formations' because they are oppressed by arising and passing away. Bodily and mental afflictions such as earache, toothache, the fever born of lust, and the fever born of hate, are called 'concealed suffering' because they can only be known by asking and because their cause is not manifest. It is also called 'non-manifest suffering.'

Dvattiṃsakammakāraṇādisamuṭṭhāno ābādho apucchitvāva jānitabbato upakkamassa ca pākaṭabhāvato appaṭicchannadukkhaṃ nāma. Pākaṭadukkhantipi vuccati.

An affliction originating from such things as the thirty-two kinds of torture is called 'unconcealed suffering' because it can be known without asking and because its cause is manifest. It is also called 'manifest suffering.'

Ṭhapetvā dukkhadukkhaṃ sesaṃ dukkhasaccavibhaṅge āgataṃ jātiādi sabbampi tassa tassa dukkhassa vatthubhāvato pariyāyadukkhaṃ. Dukkhadukkhaṃ pana nippariyāyadukkhanti vuccati.

Excluding suffering-as-suffering, all the rest, such as birth and so on, which is mentioned in the Analysis of the Truth of Suffering, is suffering in a figurative sense because it is the basis for this or that suffering. Suffering-as-suffering, however, is called suffering in a direct sense.

Tatrāyaṃ jāti yaṃ taṃ bālapaṇḍitasuttādīsu (ma. ni. 3.246 ādayo) bhagavatāpi upamāvasena pakāsitaṃ āpāyikaṃ dukkhaṃ, yañca sugatiyampi manussaloke gabbhokkantimūlakādibhedaṃ dukkhaṃ uppajjati, tassa vatthubhāvato dukkhā.

Herein, this birth is suffering because it is the basis for the suffering in the plane of misery—which the Blessed One has explained by way of similes in the Bālapaṇḍita Sutta and other discourses—and for the suffering that arises even in a good destination, in the human world, which is of different kinds beginning with that rooted in conception in the womb.

540. Tatridaṃ gabbhokkantimūlakādibhedaṃ dukkhaṃ – ayaṃ hi satto mātukucchimhi nibbattamāno na uppalapadumapuṇḍarīkādīsu nibbattati, atha kho heṭṭhā āmāsayassa upari pakkāsayassa udarapaṭalapiṭṭhikaṇṭakānaṃ vemajjhe paramasambādhe tibbandhakārenānākuṇapagandhaparibhāvitaparamaduggandhapavanavicarite adhimattajegucche kucchipadese pūtimacchapūtikummāsacandanikādīsu kimi viya nibbattati. So tattha nibbatto dasa māse mātukucchisambhavena usmanā puṭapākaṃ viya paccamāno piṭṭhapiṇḍi viya sediyamāno samiñjanapasāraṇādirahito adhimattaṃ dukkhamanubhotīti, idaṃ tāva gabbhokkantimūlakaṃ dukkhaṃ.

540. Herein, this suffering rooted in conception in the womb and so on is as follows: This being, when reborn in the mother's womb, is not reborn in a blue, red, or white lotus. Rather, it is reborn in a place of extreme confinement and utter darkness, below the stomach, above the rectum, between the belly-lining and the backbone—a most foul-smelling place pervaded by various stenches and foul airs, an exceedingly disgusting region of the belly, like a worm in rotting fish, putrid gruel, a cesspool, and the like. Having been reborn there, for ten months it is cooked by the heat originating in the mother's womb like a pudding being cooked in a leaf-wrap, steamed like a lump of dough, and being unable to stretch or bend, it experiences extreme suffering. This, then, is the suffering rooted in conception in the womb.

Yaṃ [Pg.131] pana so mātu sahasā upakkhalanagamananisīdanavuṭṭhānaparivattanādīsu surādhuttahatthagato eḷako viya ahituṇḍikahatthagato sappapotako viya ca ākaḍḍhanaparikaḍḍhanaodhūnananiddhūnanādinā upakkamena adhimattaṃ dukkhamanubhavati, yañca mātu sītūdakapānakāle sītanarakupapanno viya, uṇhayāgubhattādiajjhoharaṇakāle aṅgāravuṭṭhisamparikiṇṇo viya, loṇambilādiajjhoharaṇakāle khārāpaṭicchakādikammakāraṇapatto viya tibbaṃ dukkhamanubhoti, idaṃ gabbhapariharaṇamūlakaṃ dukkhaṃ.

Furthermore, when that being, due to the mother’s sudden stumbling, walking, sitting, rising, turning, and so on, is subjected to actions like being dragged towards, dragged all around, shaken down, and shaken out, like a ram in the hands of a drunkard or a young snake in the hands of a snake charmer, it experiences extreme suffering. And when the mother drinks cold water, it feels as if it has fallen into a cold hell. When she consumes hot gruel, rice, and so on, it feels as if it is being showered with a rain of embers. When she eats salty, sour, and other such foods, it feels as if it is being subjected to a punishment with caustic liquids, and it experiences intense suffering. This is the suffering rooted in being carried in the womb.

Yaṃ panassa mūḷhagabbhāya mātuyā mittāmaccasuhajjādīhipi adassanārahe dukkhuppattiṭṭhāne chedanaphālanādīhi dukkhaṃ uppajjati, idaṃ gabbhavipattimūlakaṃ dukkhaṃ.

Furthermore, whatever suffering arises for this being from cutting, splitting, and the like, when its mother has an obstructed labor, in a place where suffering arises that is unfit to be seen even by friends, companions, and loved ones—this is the suffering rooted in a calamity in the womb.

Yaṃ vijāyamānāya mātuyā kammajehi vātehi parivattetvā narakapapātaṃ viya atibhayānakaṃ yonimaggaṃ paṭipātiyamānassa paramasambādhena yonimukhena tāḷacchiggaḷena viya nikkaḍḍhiyamānassa mahānāgassa narakasattassa viya ca saṅghātapabbatehi vicuṇṇiyamānassa dukkhaṃ uppajjati, idaṃ vijāyanamūlakaṃ dukkhaṃ.

The suffering that arises for the being who, while its mother is giving birth, is turned around by the kamma-born winds and pushed down the extremely terrifying birth canal as if into a precipice in hell; who is dragged out through the extremely constricted mouth of the womb as if a great elephant through a keyhole; and who is crushed as if by the clashing mountains like a being in hell—this is the suffering rooted in parturition.

Yaṃ pana jātassa taruṇavaṇasadisasukhumālasarīrassa hatthagahaṇanahāpanadhovanacoḷaparimajjanādikāle sūcimukhakhuradhārāhi vijjhanaphālanasadisaṃ dukkhaṃ uppajjati, idaṃ mātukucchito bahinikkhamanamūlakaṃ dukkhaṃ.

Furthermore, the suffering that arises for the newborn, whose body is delicate and tender like a fresh wound, when, at the time of being held by the hand, bathed, washed, wiped with a cloth, and so on, it feels a pain like being pierced by needle points and cut by razor blades—this is the suffering rooted in exiting from the mother's womb.

Yaṃ tato paraṃ pavattiyaṃ attanāva attānaṃ vadhentassa acelakavatādivasena ātāpanaparitāpanānuyogamanuyuttassa, kodhavasena abhuñjantassa, ubbandhantassa ca dukkhaṃ uppajjati, idaṃ attūpakkamamūlakaṃ dukkhaṃ. Yaṃ pana parato vadhabandhanādīni anubhavantassa uppajjati, idaṃ parūpakkamamūlakaṃ dukkhanti.

The suffering that arises thereafter in the course of life for one who torments oneself, for one who engages in the practice of mortification and torment by such means as the vow of nakedness, for one who does not eat out of anger, and for one who hangs oneself—this is suffering rooted in one's own assault. But the suffering that arises when one experiences execution, imprisonment, and the like from others—this is suffering rooted in the assault of others.

Iti imassa sabbassāpi dukkhassa ayaṃ jāti vatthumeva hoti.

Thus, this birth is indeed the basis for all this suffering.

541. Tenetaṃ vuccati –

541. Therefore it is said:

Jāyetha no ce narakesu satto,Tattaggidāhādikamappasayhaṃ;

Labhetha dukkhaṃ nu kuhiṃ patiṭṭhaṃ,Iccāha dukkhāti munīdha jātiṃ.

If a being were not born in the hells, where indeed could the unbearable suffering from the burning of hot fire and so on find a footing? Thus the Sage here has declared birth to be suffering.

Dukkhaṃ [Pg.132] tiracchesu kasāpatoda-Daṇḍābhighātādibhavaṃ anekaṃ;

Yaṃ taṃ kathaṃ tattha bhaveyya jātiṃ,Vinā tahiṃ jāti tatopi dukkhā.

The manifold suffering in the animal realm, arising from whips, goads, beatings with sticks, and so on—how could that be there without birth? Therefore, birth is also suffering.

Petesu dukkhaṃ pana khuppipāsā-Vātātapādippabhavaṃ vicittaṃ;

Yasmā ajātassa na tattha atthi,Tasmāpi dukkhaṃ muni jātimāha.

Furthermore, the diverse suffering among the petas, originating from hunger and thirst, wind and sun, and so on—since this does not exist for one who is not born there, therefore, too, the Sage has declared birth to be suffering.

Tibbandhakāre ca asayhasīte,Lokantare yaṃ asuresu dukkhaṃ;

Na taṃ bhave tattha na cassa jāti,Yato ayaṃ jāti tatopi dukkhā.

The suffering in the Lokantarika hell, with its intense darkness and unbearable cold, and that among the asuras—that suffering would not exist if there were no birth there. Therefore, this birth is also suffering.

Yañcāpi gūthanarake viya mātugabbhe,Satto vasaṃ ciramato bahi nikkhamañca;

Pappoti dukkhamatighoramidampi natthi,Jātiṃ vinā itipi jāti ayañhi dukkhā.

And the extremely horrible suffering that a being obtains by dwelling for a long time in the mother's womb, which is like a cesspool hell, and then by exiting from it—this too does not exist without birth. Thus, indeed, this birth is suffering.

Kiṃ bhāsitena bahunā nanu yaṃ kuhiñci,Atthīdha kiñcidapi dukkhamidaṃ kadāci;

Nevatthi jātivirahena yato mahesi,Dukkhāti sabbapaṭhamaṃ imamāha jātinti.

What is the use of saying much? Surely, whatever suffering of any kind exists here anywhere at any time, it does not exist in the absence of birth. Therefore the Great Sage declared this birth, first of all, to be suffering.

Ayaṃ tāva jātiyaṃ vinicchayo.

This, for now, is the determination of birth.

Jarāniddeso

Exposition of Aging

542. Jarāpi dukkhāti ettha duvidhā jarā saṅkhatalakkhaṇañca, khaṇḍiccādisammato santatiyaṃ ekabhavapariyāpannakhandhapurāṇabhāvo ca, sā idha adhippetā. Sā panesā jarā khandhaparipākalakkhaṇā, maraṇūpanayanarasā, yobbanavināsapaccupaṭṭhānā. Dukkhā saṅkhāradukkhabhāvato ceva dukkhavatthuto ca[Pg.133]. Yaṃ hi aṅgapaccaṅgasithilībhāvaindriyavikāravirūpatāyobbanavināsabalūpaghātasatimativippavāsaparaparibhavādianekapaccayaṃ kāyikacetasikadukkhaṃ uppajjati, jarā tassa vatthu. Tenetaṃ vuccati –

542. “Aging, too, is suffering.” Here, aging is of two kinds: the characteristic of conditioned phenomena, and the state of the aggregates included in a single lifetime becoming old, conventionally known as having broken teeth and so on. The latter type is intended here. This aging has the characteristic of the maturing of the aggregates, its function is to lead to death, and its manifestation is the destruction of youth. It is suffering both because it is the suffering inherent in formations and because it is a basis for suffering. For whatever physical and mental suffering arises due to many causes—such as the loosening of the limbs, the impairment of the faculties, disfigurement, the destruction of youth, the decline of strength, the loss of memory and intelligence, and contempt from others—aging is the basis for it. Therefore it is said:

‘‘Aṅgānaṃ sithilībhāvā, indriyānaṃ vikārato;

Yobbanassa vināsena, balassa upaghātato.

“From the loosening of the limbs, from the impairment of the faculties, from the destruction of youth, from the decline of strength,

‘‘Vippavāsā satādīnaṃ, puttadārehi attano;

Apasādanīyato ceva, bhiyyo bālattapattiyā.

From the loss of memory and so on, from being rejected by one’s own children and wife, and from frequently lapsing into childishness,

‘‘Pappoti dukkhaṃ yaṃ macco, kāyikaṃ mānasaṃ tathā;

Sabbametaṃ jarāhetu, yasmā tasmā jarā dukhā’’ti.

Whatever suffering a mortal encounters, both bodily and mental, all this has aging as its cause; therefore, aging is suffering.”

Ayaṃ jarāyaṃ vinicchayo.

This is the determination on aging.

Maraṇaniddeso

Exposition on Death

543. Maraṇampi dukkhanti etthāpi duvidhaṃ maraṇaṃ saṅkhatalakkhaṇañca, yaṃ sandhāya vuttaṃ ‘‘jarāmaraṇaṃ dvīhi khandhehi saṅgahita’’nti (dhātu. 71). Ekabhavapariyāpannajīvitindriyappabandhavicchedo ca, yaṃ sandhāya vuttaṃ ‘‘niccaṃ maraṇato bhaya’’nti (su. ni. 581). Taṃ idha adhippetaṃ. Jātipaccayā maraṇaṃ upakkamamaraṇaṃ sarasamaraṇaṃ āyukkhayamaraṇaṃ puññakkhayamaraṇantipi tasseva nāmaṃ. Tayidaṃ cutilakkhaṇaṃ, viyogarasaṃ, gativippavāsapaccupaṭṭhānaṃ. Dukkhassa pana vatthubhāvato dukkhanti veditabbaṃ. Tenetaṃ vuccati –

543. Death, too, is suffering. Here, death is of two kinds: the characteristic of the conditioned—with reference to which it is said, “aging and death are included in two aggregates”—and the cutting off of the continuity of the life faculty within a single existence—with reference to which it is said, “there is always fear of death.” The latter is intended here. Death conditioned by birth, untimely death, natural death, death due to the exhaustion of the life-span, and death due to the exhaustion of merit are also its names. It has the characteristic of passing away, the function of separation, and manifests as departure from the present destination. It should be understood as suffering because it is a basis for suffering. Therefore, it is said:

‘‘Pāpassa pāpakammādi-nimittamanupassato;

Bhaddassāpasahantassa, viyogaṃ piyavatthukaṃ;

Mīyamānassa yaṃ dukkhaṃ, mānasaṃ avisesato.

For the evil person who sees the sign of his evil deeds and so on, and for the good person who cannot bear separation from what is dear, there is the mental suffering of one who is dying.

Sabbesañcāpi yaṃ sandhi-bandhanacchedanādikaṃ;

Vitujjamānamammānaṃ, hoti dukkhaṃ sarīrajaṃ.

And for all without distinction, there is the bodily suffering that occurs from the cutting of joints and ligaments and so on, and from the piercing of vital spots.

Asayhamappatikāraṃ, dukkhassetassidaṃ yato;

Maraṇaṃ vatthu tenetaṃ, dukkhamicceva bhāsita’’nti.

Since death is the basis for this unbearable and irremediable suffering, therefore it is called suffering.

Ayaṃ maraṇe vinicchayo.

This is the determination on death.

Sokādiniddesā

Expositions on Sorrow and So On

544. Sokādīsu [Pg.134] soko nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo. So kiñcāpi atthato domanassameva hoti. Evaṃ santepi antonijjhānalakkhaṇo, cetaso parijjhāpanaraso, anusocanapaccupaṭṭhāno. Dukkho pana dukkhadukkhato dukkhavatthuto ca. Tenetaṃ vuccati –

544. Among sorrow and so on, sorrow is the mental scorching of one affected by the loss of relatives and the like. Although in meaning it is just grief, it has the characteristic of inward burning, the function of scorching the mind, and manifests as repeated grieving. It is suffering both because it is suffering as pain and because it is a basis for suffering. Therefore, it is said:

‘‘Sattānaṃ hadayaṃ soko, visasallaṃva tujjati;

Aggitattova nārāco, bhusaṃva dahate puna.

Sorrow pierces the hearts of beings like a poisoned arrow; like a fire-heated iron dart, it burns them fiercely again.

‘‘Samāvahati ca byādhi-jarāmaraṇabhedanaṃ;

Dukkhampi vividhaṃ yasmā, tasmā dukkhoti vuccatī’’ti.

And since it brings on sickness, aging, death, and ruin, and also various kinds of suffering, therefore it is called suffering.

Ayaṃ soke vinicchayo.

This is the determination on sorrow.

Paridevo

Lamentation

545. Paridevo nāma ñātibyasanādīhi phuṭṭhassa vacīpalāpo. So lālappanalakkhaṇo, guṇadosakittanaraso, sambhamapaccupaṭṭhāno. Dukkho pana saṅkhāradukkhabhāvato dukkhavatthuto ca. Tenetaṃ vuccati –

545. Lamentation is the verbal wailing of one affected by the loss of relatives and the like. It has the characteristic of wailing, the function of proclaiming virtues and faults, and manifests as bewilderment. It is suffering because it is suffering due to formations and because it is a basis for suffering. Therefore, it is said:

‘‘Yaṃ sokasallavihato paridevamāno,Kaṇṭhoṭṭhatālutalasosajamappasayhaṃ;

Bhiyyodhimattamadhigacchatiyeva dukkhaṃ,Dukkhoti tena bhagavā paridevamāhā’’ti.

Struck by the arrow of sorrow, one who is lamenting, unable to bear the dryness arising in the throat, lips, and palate, only attains suffering to a greater degree; therefore the Blessed One has declared lamentation to be suffering.

Ayaṃ parideve vinicchayo.

This is the determination on lamentation.

Dukkhaṃ

Pain

546. Dukkhaṃ nāma kāyikaṃ dukkhaṃ, taṃ kāyapīḷanalakkhaṇaṃ, duppaññānaṃ domanassakaraṇarasaṃ, kāyikābādhapaccupaṭṭhānaṃ. Dukkhaṃ pana dukkhadukkhato mānasadukkhāvahanato ca. Tenetaṃ vuccati –

546. Pain means bodily pain. It has the characteristic of oppressing the body, the function of causing grief to the unwise, and manifests as bodily affliction. It is suffering because it is suffering as pain and because it brings on mental suffering. Hence it is said:

‘‘Pīḷeti kāyikamidaṃ, dukkhañca mānasaṃ bhiyyo;

Janayati yasmā tasmā, dukkhanti visesato vutta’’nti.

Since this bodily pain oppresses and generates further mental suffering, therefore it is specifically called pain.

Ayaṃ dukkhe vinicchayo.

This is the determination on pain.

Domanassaṃ

Grief

547. Domanassaṃ [Pg.135] nāma mānasaṃ dukkhaṃ. Taṃ cittapīḷanalakkhaṇaṃ, manovighātarasaṃ, mānasabyādhipaccupaṭṭhānaṃ. Dukkhaṃ pana dukkhadukkhato kāyikadukkhāvahanato ca. Cetodukkhasamappitā hi kese pakiriya kandanti, urāni paṭipisanti, āvaṭṭanti, vivaṭṭanti, uddhaṃpādaṃ papatanti, satthaṃ āharanti, visaṃ khādanti, rajjuyā ubbandhanti, aggiṃ pavisantīti taṃ nānappakārakaṃ dukkhamanubhavanti. Tenetaṃ vuccati –

547. Grief is mental suffering. It has the characteristic of oppressing the mind, the function of mental affliction, and manifests as mental illness. It is suffering because it is suffering as pain and because it brings on bodily suffering. For those overcome by mental pain tear their hair and weep, beat their breasts, toss about, fall headlong, take up a weapon, eat poison, hang themselves with a rope, or enter a fire, thus experiencing various kinds of suffering. Therefore, it is said:

‘‘Pīḷeti yato cittaṃ, kāyassa ca pīḷanaṃ samāvahati;

Dukkhanti domanassaṃ, vidomanassā tato āhū’’ti.

Since it oppresses the mind and brings on oppression of the body, therefore those who are free from grief have called it suffering.

Ayaṃ domanasse vinicchayo.

This is the determination on grief.

Upāyāso

Despair

548. Upāyāso nāma ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. Saṅkhārakkhandhapariyāpanno eko dhammoti eke. So cittaparidahanalakkhaṇo, nitthunanaraso, visādapaccupaṭṭhāno. Dukkho pana saṅkhāradukkhabhāvato cittaparidahanato kāyavisādanato ca. Tenetaṃ vuccati –

548. Despair is a form of aversion produced by excessive mental suffering in one affected by the loss of relatives and the like. Some say it is a single state included in the aggregate of formations. It has the characteristic of scorching the mind, the function of groaning, and manifests as dejection. It is suffering because it is suffering due to formations, because of the scorching of the mind, and because of the collapse of the body. Therefore, it is said:

‘‘Cittassa ca paridahanā, kāyassa visādanā ca adhimattaṃ;

Yaṃ dukkhamupāyāso, janeti dukkho tato vutto’’ti.

Since despair generates extreme suffering from the scorching of the mind and the collapse of the body, it is therefore called suffering.

Ayaṃ upāyāse vinicchayo.

This is the determination on despair.

Ettha ca mandagginā antobhājane pāko viya soko. Tikkhagginā paccamānassa bhājanato bahinikkhamanaṃ viya paridevo. Bahinikkhantāvasesassa nikkhamituṃ appahontassa antobhājaneyeva yāva parikkhayā pāko viya upāyāso daṭṭhabbo.

Here, sorrow should be seen as being like cooking in a pot over a slow fire. Lamentation is like boiling over from the pot when cooking over a fierce fire. Despair should be seen as being like the cooking of the remainder inside the pot, which, being unable to escape, cooks until it is dried up.

Appiyasampayogo

Association with the Disagreeable

549. Appiyasampayogo nāma amanāpehi sattasaṅkhārehi samodhānaṃ. So aniṭṭhasamodhānalakkhaṇo, cittavighātakaraṇaraso, anatthabhāvapaccupaṭṭhāno. Dukkho pana dukkhavatthuto. Tenetaṃ vuccati –

549. Association with the disagreeable is meeting with disagreeable beings and formations. It has the characteristic of meeting with the undesirable, the function of causing mental affliction, and manifests as bringing about what is unbeneficial. It is suffering because it is a basis for suffering. Hence it is said:

‘‘Disvāva [Pg.136] appiye dukkhaṃ, paṭhamaṃ hoti cetasi;

Tadupakkamasambhūta-mathakāye yato idha.

Upon seeing the disagreeable, suffering first arises in the mind; then, from their actions, suffering arises in the body here.

‘‘Tato dukkhadvayassāpi, vatthuto so mahesinā;

Dukkho vuttoti viññeyyo, appiyehi samāgamo’’ti.

Therefore, since it is the basis of this twofold suffering, it should be understood that association with the disagreeable has been declared to be suffering by the Great Sage.

Ayaṃ appiyasampayoge vinicchayo.

This is the determination on association with the disagreeable.

Piyavippayogo

Separation from the Loved

550. Piyavippayogo nāma manāpehi sattasaṅkhārehi vinābhāvo. So iṭṭhavatthuviyogalakkhaṇo, sokuppādanaraso, byasanapaccupaṭṭhāno. Dukkho pana sokadukkhassa vatthuto. Tenetaṃ vuccati –

550. Separation from the loved is separation from agreeable beings and formations. It has the characteristic of separation from a desirable object, the function of producing sorrow, and manifests as affliction. It is suffering because it is a basis for the suffering of sorrow. Hence it is said:

‘‘Ñātidhanādiviyogā,Sokasarasamappitā vitujjanti;

Bālā yato tato yaṃ,Dukkhoti mato piyavippayogo’’ti.

“Because fools, pierced by the arrow of sorrow on account of separation from relatives, wealth, and so on, are tormented, therefore this separation from the loved is considered to be suffering.”

Ayaṃ piyavippayoge vinicchayo.

This is the determination on separation from the loved.

Icchitālābho

Not obtaining what is wished for.

551. Yampicchaṃ na labhatīti ettha ‘‘aho vata mayaṃ na jātidhammā assāmā’’tiādīsu (dī. ni. 2.398; vibha. 201) alabbhaneyyavatthūsu icchāva yampicchaṃ na labhati, tampi dukkhanti vuttā. Sā alabbhaneyyavatthuicchanalakkhaṇā, tappariyesanarasā, tesaṃ appattipaccupaṭṭhānā. Dukkhā pana dukkhavatthuto. Tenetaṃ vuccati –

551. Herein, regarding the statement 'not getting what one wants is suffering': in such cases as the wish for unobtainable things, 'Oh, that we were not subject to birth!', the very wish is what is meant by 'not getting what one wants,' and that too is said to be suffering. It has the characteristic of wishing for what is unobtainable, its function is to search for that, and its manifestation is the non-attainment of that. It is suffering because it is a basis for suffering. Hence it is said:

‘‘Taṃ taṃ patthayamānānaṃ, tassa tassa alābhato;

Yaṃ vighātamayaṃ dukkhaṃ, sattānaṃ idha jāyati.

“For beings here who are longing for this and that, from the non-attainment of this and that, the suffering that consists of frustration arises.”

‘‘Alabbhaneyyavatthūnaṃ, patthanā tassa kāraṇaṃ;

Yasmā tasmā jino dukkhaṃ, icchitālābhamabravī’’ti.

“Because the longing for unobtainable things is the cause of that, therefore the Conqueror declared not obtaining what is wished for to be suffering.”

Ayaṃ icchitālābhe vinicchayo.

This is the determination on not obtaining what is wished for.

Pañcupādānakkhandhā

The five aggregates subject to clinging.

552. Saṃkhittena [Pg.137] pañcupādānakkhandhā dukkhāti ettha pana –

552. Herein, regarding the statement, 'In brief, the five aggregates subject to clinging are suffering'—

Jātippabhutikaṃ dukkhaṃ, yaṃ vuttamidha tādinā;

Avuttaṃ yañca taṃ sabbaṃ, vinā ete na vijjati.

The suffering beginning with birth, which was stated here by the Such One, and whatever was unstated—all that does not exist apart from these aggregates.

Yasmā tasmā upādāna-kkhandhā saṅkhepato ime;

Dukkhāti vuttā dukkhanta-desakena mahesinā.

Therefore, these aggregates subject to clinging were concisely said to be suffering by the Great Sage, the expounder of the end of suffering.

Tathā hi indhanamiva pāvako, lakkhamiva paharaṇāni, gorūpaṃ viya ḍaṃsamakasādayo, khettamiva lāyakā, gāmaṃ viya gāmaghātakā upādānakkhandhapañcakameva jātiādayo nānappakārehi vibādhentā tiṇalatādīni viya bhūmiyaṃ, pupphaphalapallavāni viya rukkhesu upādānakkhandhesuyeva nibbattanti. Upādānakkhandhānañca ādidukkhaṃ jāti, majjhedukkhaṃ jarā, pariyosānadukkhaṃ maraṇaṃ, māraṇantikadukkhābhighātena pariḍayhanadukkhaṃ soko, tadasahanato lālappanadukkhaṃ paridevo, tato dhātukkhobhasaṅkhātaaniṭṭhaphoṭṭhabbasamāyogato kāyassa ābādhanadukkhaṃ dukkhaṃ, tena bādhiyamānānaṃ puthujjanānaṃ tattha paṭighuppattito cetobādhanadukkhaṃ domanassaṃ, sokādivuddhiyā janitavisādānaṃ anutthunanadukkhaṃ upāyāso, manorathavighātappattānaṃ icchāvighātadukkhaṃ icchitālābhoti evaṃ nānappakārato upaparikkhiyamānā upādānakkhandhāva dukkhāti. Yadetaṃ ekamekaṃ dassetvā vuccamānaṃ anekehipi kappehi na sakkā asesato vattuṃ, tasmā taṃ sabbampi dukkhaṃ ekajalabindumhi sakalasamuddajalarasaṃ viya yesu kesuci pañcasu upādānakkhandhesu saṃkhipitvā dassetuṃ ‘‘saṃkhittena pañcupādānakkhandhā dukkhā’’ti bhagavā avocāti. Ayaṃ upādānakkhandhesu vinicchayo.

For just as fire afflicts fuel, weapons a target, gadflies and mosquitoes a cow, reapers a field, and village-plunderers a village, so too birth and the other kinds of suffering, while afflicting the five aggregates subject to clinging in many ways, arise right in those aggregates, just as grass and creepers arise on the earth, and flowers, fruits, and new leaves on trees. And for the aggregates subject to clinging, birth is the initial suffering, aging is the suffering in the middle, and death is the final suffering. Sorrow is the suffering of being consumed by the affliction of the pain of approaching death. Lamentation is the suffering of wailing from being unable to bear that. Bodily suffering is the suffering of the body’s affliction due to contact with disagreeable tangible objects, which constitutes a disturbance of the elements. Grief is the suffering of mental affliction due to the arising of aversion in worldlings who are afflicted by that. Despair is the suffering of groaning for those in dejection generated by the increase of sorrow and the like. Not getting what one wants is the suffering of the frustration of a wish for those who have met with the frustration of their desire. Thus, when examined in these various ways, it is the aggregates subject to clinging themselves that are suffering. What is being pointed out one by one here could not be stated completely even in many eons. Therefore, to show all that suffering summarized in the five aggregates subject to clinging—just as the taste of all the water in the ocean can be found in a single drop of water—the Blessed One said: ‘In brief, the five aggregates subject to clinging are suffering.’ This is the determination on the aggregates subject to clinging.

Ayaṃ tāva dukkhaniddese nayo.

This, for now, is the method in the exposition of suffering.

Samudayaniddesakathā

The Discourse on the Exposition of the Origin.

553. Samudayaniddese pana yāyaṃ taṇhāti yā ayaṃ taṇhā. Ponobbhavikāti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlametissāti [Pg.138] ponobbhavikā. Nandīrāgena sahagatāti nandīrāgasahagatā, nandīrāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. Tatra tatrābhinandinīti yatra yatra attabhāvo nibbattati, tatra tatrābhinandinī. Seyyathidanti nipāto, tassa sā katamāti ceti attho. Kāmataṇhā bhavataṇhā vibhavataṇhāti imā paṭiccasamuppādaniddese āvibhavissanti. Idha panāyaṃ tividhāpi dukkhasaccassa nibbattakaṭṭhena ekattaṃ upanetvā dukkhasamudayaṃ ariyasaccanti vuttāti veditabbā.

553. In the exposition of the origin, the phrase 'this craving' refers to this very craving. 'Leading to renewed existence' (ponobbhavikā): renewed existence (punabbhavo) is the producing of a new existence; it is called 'leading to renewed existence' because renewed existence is its nature. 'Accompanied by delight and lust' (nandīrāgasahagatā): this means it has gone to oneness in meaning with delight and lust. 'Delighting here and there' (tatra tatrābhinandinī): wherever an individual existence is produced, there it delights. 'Seyyathidaṃ' is a particle; its meaning is 'namely, what is that?' Sensual craving, craving for existence, and craving for non-existence—these will become clear in the exposition of dependent origination. Here, however, it should be understood that these three kinds, having been brought to unity on account of their being the producers of the truth of suffering, are called 'the noble truth of the origin of suffering'.

Ayaṃ samudayaniddese nayo.

This is the method in the exposition of the origin.

Nirodhaniddesakathā

The Discourse on the Exposition of Cessation.

554. Dukkhanirodhaniddese yo tassāyeva taṇhāyātiādinā nayena samudayanirodho vutto, so kasmāti ce? Samudayanirodhena dukkhanirodho. Samudayanirodhena hi dukkhaṃ nirujjhati, na aññathā. Tenāha –

554. In the exposition of the cessation of suffering, the cessation of the origin is stated by the method beginning with the words, “the remainderless fading away and cessation of that same craving.” Why is that? Because the cessation of suffering occurs through the cessation of its origin. For suffering ceases through the cessation of its origin, not otherwise. Therefore he said:

‘‘Yathāpi mūle anupaddave daḷhe,Chinnopi rukkho punadeva rūhati;

Evampi taṇhānusaye anūhate,Nibbattatī dukkhamidaṃ punappuna’’nti. (dha. pa. 338);

“Just as a tree, though cut down, grows again if its root is unharmed and firm, so too, if the underlying tendency to craving is not uprooted, this suffering arises again and again.”

Iti yasmā samudayanirodheneva dukkhaṃ nirujjhati, tasmā bhagavā dukkhanirodhaṃ desento samudayanirodheneva desesi. Sīhasamānavuttino hi tathāgatā. Te dukkhaṃ nirodhentā dukkhanirodhañca desentā hetumhi paṭipajjanti, na phale. Suvānavuttino pana titthiyā. Te dukkhaṃ nirodhentā dukkhanirodhañca desentā attakilamathānuyogadesanādīhi phale paṭipajjanti, na hetumhīti. Evaṃ tāva dukkhanirodhassa samudayanirodhavasena desanāya payojanaṃ veditabbaṃ.

Thus, since suffering ceases only with the cessation of its origin, the Blessed One, in teaching the cessation of suffering, taught it through the cessation of the origin. For the Tathāgatas have the bearing of a lion. When causing suffering to cease and teaching its cessation, they proceed by way of the cause, not the result. But the sectarians, who have the bearing of dogs, proceed by way of the result—through teachings such as devotion to self-mortification—not by way of the cause. Thus the purpose of teaching the cessation of suffering in terms of the cessation of its origin should be understood.

555. Ayaṃ panattho – tassāyeva taṇhāyāti tassā ‘‘ponobbhavikā’’ti vatvā kāmataṇhādivasena vibhattataṇhāya. Virāgo vuccati maggo. ‘‘Virāgā vimuccatī’’ti (ma. ni. 1.245; saṃ. ni. 3.14) hi vuttaṃ. Virāgena nirodho virāganirodho. Anusayasamugghātato aseso virāganirodho asesavirāganirodho. Atha vā virāgoti pahānaṃ vuccati, tasmā aseso [Pg.139] virāgo aseso nirodhoti evampettha yojanā daṭṭhabbā. Atthato pana sabbāneva etāni nibbānassa vevacanāni. Paramatthato hi dukkhanirodho ariyasaccanti nibbānaṃ vuccati. Yasmā pana taṃ āgamma taṇhā virajjati ceva nirujjhati ca, tasmā virāgoti ca nirodhoti ca vuccati. Yasmā ca tadeva āgamma tassā cāgādayo honti, kāmaguṇālayesu cettha ekopi ālayo natthi, tasmā ‘‘cāgo paṭinissaggo mutti anālayo’’ti vuccati.

555. This is the meaning: “of that very craving” refers to that craving which, after being described as “leading to renewed existence,” is analyzed by way of sensual craving and so on. “Dispassion” is a term for the path. For it is said: “Through dispassion one is liberated.” Cessation by means of dispassion is “dispassion-cessation.” Remainderless cessation by means of dispassion, owing to the eradication of the underlying tendencies, is “remainderless dispassion-cessation.” Or alternatively, “dispassion” is a term for abandonment; therefore, “remainderless dispassion, remainderless cessation”—this is how the connection should be understood here. But as to the meaning, all these are synonyms for Nibbāna. For in the ultimate sense, the noble truth of the cessation of suffering is called Nibbāna. And since by resorting to it craving fades away and ceases, it is called “dispassion” and “cessation.” And since by resorting to that same thing there occur the giving up of craving and so on, and since in this Nibbāna there is not a single attachment among the attachments to sensual pleasures, it is called “giving up, relinquishment, release, and non-attachment.”

556. Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā.

556. This has peace as its characteristic; its function is deathlessness, or its function is to provide relief; its manifestation is the signless, or its manifestation is non-proliferation.

Nibbānakathā

Discourse on Nibbāna

557. Nattheva nibbānaṃ, sasavisāṇaṃ viya anupalabbhanīyatoti ce? Na, upāyena upalabbhanīyato. Upalabbhati hi taṃ tadanurūpapaṭipattisaṅkhātena upāyena, cetopariyañāṇena paresaṃ lokuttaracittaṃ viya, tasmā ‘‘anupalabbhanīyato natthī’’ti na vattabbaṃ. Na hi ‘‘yaṃ bālaputhujjanā na upalabhanti, taṃ natthī’’ti vattabbaṃ.

557. Is it that Nibbāna does not exist at all, being unapprehendable like a rabbit's horn? No, for it is apprehendable by a means. It is apprehended by the means consisting of the practice appropriate to it, just as the supramundane consciousness of others is apprehended by the knowledge of encompassing the minds of others. Therefore it should not be said, “It does not exist because it is unapprehendable.” For it should not be said, “What foolish worldlings do not apprehend does not exist.”

558. Apica nibbānaṃ natthīti na vattabbaṃ, kasmā? Paṭipattiyā vañjhabhāvāpajjanato. Asati hi nibbāne sammādiṭṭhipurejavāya sīlādikhandhattayasaṅgahāya sammāpaṭipattiyā vañjhabhāvo āpajjati. Na cāyaṃ vañjhā, nibbānapāpanatoti. Na paṭipattiyā vañjhabhāvāpatti, abhāvapāpakattāti ce. Na, atītānāgatābhāvepi nibbānapattiyā abhāvato. Vattamānānampi abhāvo nibbānanti ce. Na, tesaṃ abhāvāsambhavato, abhāve ca avattamānabhāvāpajjanato, vattamānakkhandhanissitamaggakkhaṇe ca sopādisesanibbānadhātuppattiyā abhāvadosato. Tadā kilesānaṃ avattamānattā na dosoti ce. Na, ariyamaggassa niratthakabhāvāpajjanato. Evañhi sati ariyamaggakkhaṇato pubbepi kilesā na santīti ariyamaggassa niratthakabhāvo āpajjati. Tasmā akāraṇametaṃ.

558. Furthermore, it should not be said that Nibbāna does not exist. Why? Because the practice would become barren. For if Nibbāna did not exist, the right practice—which is comprised of the three aggregates beginning with virtue and is preceded by right view—would become barren. But it is not barren, since it leads to the attainment of Nibbāna. (Objection:) The practice does not become barren because it leads to non-existence. (Reply:) No, because there is no attainment of Nibbāna in the non-existence of what is past and future. (Objection:) The non-existence of what is present is Nibbāna. (Reply:) No, because their non-existence is impossible, and if they were non-existent they would cease to be present. Also, at the moment of the path, which is dependent on the present aggregates, there would be the fault of the non-attainment of the Nibbāna-element with residue. (Objection:) There is no fault, because at that time the defilements are not present. (Reply:) No, because the noble path would become pointless. For if this were so, the defilements would not exist even before the moment of the noble path, thus the noble path would be pointless. Therefore, this is not a valid reason.

559. ‘‘Yo kho, āvuso, rāgakkhayo’’tiādivacanato (saṃ. ni. 4.315) ‘‘khayo nibbāna’’nti ce. Na, arahattassāpi khayamattāpajjanato. Tampi hi [Pg.140] ‘‘yo kho, āvuso, rāgakkhayo’’tiādinā (sa. ni. 4.315) nayena niddiṭṭhaṃ. Kiñca bhiyyo nibbānassa ittarakālādippattidosato. Evañhi sati nibbānaṃ ittarakālaṃ, saṅkhatalakkhaṇaṃ, sammāvāyāmanirapekkhādhigamanīyabhāvañca āpajjati. Saṅkhatalakkhaṇattāyeva ca saṅkhatapariyāpannaṃ, saṅkhatapariyāpannattā rāgādīhi aggīhi ādittaṃ, ādittattā dukkhañcātipi āpajjati. Yasmā khayā paṭṭhāya na bhiyyo pavatti nāma hoti, tassa nibbānabhāvato na dosoti ce. Na, tādisassa khayassa abhāvato. Bhāvepi cassa vuttappakāradosānativattanato, ariyamaggassa ca nibbānabhāvāpajjanato. Ariyamaggo hi dose khīṇeti, tasmā khayoti vuccati. Tato ca paṭṭhāya na bhiyyo dosānaṃ pavattīti.

559. (Objection:) Based on the statement beginning, “Friend, the destruction of lust...” (SN 4.315), it is said that “destruction is Nibbāna.” (Reply:) No, because then Arahantship too would be mere destruction. For that too is indicated by the method beginning, “Friend, the destruction of lust....” Furthermore, Nibbāna would incur the faults of being temporary and so on. For if this were so, Nibbāna would become temporary, would have the characteristic of the conditioned, and would be attainable without depending on right effort. And just because it has the characteristic of the conditioned, it would be included in the conditioned; and because it is included in the conditioned, it would be ablaze with the fires of lust, hatred, and delusion, and being ablaze, it would also become suffering. (Objection:) There is no fault, because from the moment of destruction onwards there is no further occurrence. (Reply:) No, because such a destruction does not exist. And even if it did, it would not escape the faults mentioned, and the noble path itself would become Nibbāna. For the noble path is what destroys the defilements, which is why it is called “destruction,” and from that point onwards there is no further occurrence of the defilements.

Anuppattinirodhasaṅkhātassa pana khayassa pariyāyena upanissayattā, yassa upanissayo hoti tadupacārena ‘‘khayo’’ti vuttaṃ. Sarūpeneva kasmā na vuttanti ce. Atisukhumattā. Atisukhumatā cassa bhagavato apposukkabhāvāvahanato, ariyena cakkhunā passitabbato ca siddhāti.

However, since [Nibbāna] is a decisive support for the destruction known as non-arising cessation, it is called 'destruction' by a figure of speech based on that for which it is a support. (Objection:) Why is it not described in terms of its own nature? (Reply:) Because of its extreme subtlety. And its extreme subtlety is established from its having led to the Blessed One's disinclination to teach and from its being visible only with the noble eye.

560. Tayidaṃ maggasamaṅginā pattabbato asādhāraṇaṃ, purimakoṭiyā abhāvato appabhavaṃ. Maggabhāve bhāvato na appabhavanti ce. Na, maggena anuppādanīyato. Pattabbameva hetaṃ maggena, na uppādetabbaṃ. Tasmā appabhavameva. Appabhavattā ajarāmaraṇaṃ. Pabhavajarāmaraṇānaṃ abhāvato niccaṃ.

560. This Nibbāna is to be attained by one endowed with the path, hence it is not common to all; because it has no first point, it is unoriginated. (Objection:) Since it comes to be when the path exists, it is not unoriginated. (Reply:) No, because it is not produced by the path. It is only to be attained by the path, not produced by it. Therefore, it is indeed unoriginated. Because it is unoriginated, it is without aging and death. Because of the absence of origination, aging, and death, it is permanent.

Nibbānasseva aṇuādīnampi niccabhāvāpattīti ce. Na, hetuno abhāvā. Nibbānassa niccattā te niccāti ce. Na, hetulakkhaṇassa anupapattito. Niccā uppādādīnaṃ abhāvato nibbānaṃ viyāti ce. Na, aṇuādīnaṃ asiddhattā.

(Objection:) Then atoms and so on would also have to be permanent. (Reply:) No, for want of a reason. (Objection:) They are permanent because Nibbāna is permanent. (Reply:) No, because the characteristic of a reason is not established. (Objection:) They are permanent, like Nibbāna, because they have no arising, etc. (Reply:) No, because atoms and so on are not proven to exist.

561. Yathāvuttayuttisabbhāvato pana idameva niccaṃ, rūpasabhāvātikkamato arūpaṃ. Buddhādīnaṃ niṭṭhāya visesābhāvato ekāva niṭṭhā. Yena bhāvanāya pattaṃ, tassa kilesavūpasamaṃ, upādisesañca upādāya paññāpanīyattā saha upādisesena paññāpiyatīti saupādisesaṃ. Yo cassa samudayappahānena upahatāyatikammaphalassa carimacittato ca uddhaṃ pavattikhandhānaṃ anuppādanato, uppannānañca antaradhānato upādisesābhāvo[Pg.141], taṃ upādāya paññāpanīyato natthi ettha upādisesoti anupādisesaṃ.

561. But because of the validity of the reasoning just stated, this alone is permanent; because it transcends the intrinsic nature of form, it is formless. Since there is no difference in the final state for the Buddhas and others, the final state is one only. For one who has attained it through development, the stilling of the defilements is designated as 'with residue' (saupādisesa) because it is designated in dependence on the remaining aggregates. The absence of residue—which comes about for one whose future kamma-result is cut off through the abandoning of the origin, due to the non-arising of subsequent aggregates after the final consciousness, and the disappearance of those that have arisen—is designated as “without residue” (anupādisesa) because it is designated in dependence on this absence of residue.

Asithilaparakkamasiddhena ñāṇavisesena adhigamanīyato, sabbaññuvacanato ca paramatthena sabhāvato nibbānaṃ nāvijjamānaṃ. Vuttañhetaṃ ‘‘atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhata’’nti.

Because it is attainable by a special knowledge perfected through unfaltering effort, and because of the word of the Omniscient One, Nibbāna is not non-existent; in the ultimate sense, by its intrinsic nature, it exists. For this was said: “There is, bhikkhus, an unborn, unproduced, unmade, unconditioned.”

Idaṃ dukkhanirodhaniddese vinicchayakathāmukhaṃ.

This is the introduction to the discourse on determination in the Exposition of the Cessation of Suffering.

Magganiddesakathā

The Discourse on the Exposition of the Path

562. Dukkhanirodhagāminipaṭipadāniddese vuttā pana aṭṭha dhammā kāmaṃ khandhaniddesepi atthato pakāsitāyeva, idha pana nesaṃ ekakkhaṇe pavattamānānaṃ visesāvabodhanatthaṃ vadāma. Saṅkhepato hi catusaccapaṭivedhāya paṭipannassa yogino nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu sammādiṭṭhi. Sā sammā dassanalakkhaṇā, dhātuppakāsanarasā, avijjandhakāraviddhaṃsanapaccupaṭṭhānā. Tathā sampannadiṭṭhino taṃsampayuttaṃ micchāsaṅkappanighātakaṃ cetaso nibbānapadābhiniropanaṃ sammāsaṅkappo. So sammā cittābhiniropanalakkhaṇo, appanāraso, micchāsaṅkappappahānapaccupaṭṭhāno.

562. The eight factors mentioned in the Exposition of the Path Leading to the Cessation of Suffering are, to be sure, also explained in substance in the Exposition of the Aggregates; here, however, we speak in order to make known the distinctions among them as they occur in a single moment. Briefly, for the yogin who has entered upon the path for the penetration of the four truths, right view is the eye of wisdom that has Nibbāna as its object and uproots the underlying tendency to ignorance. It has the characteristic of right seeing, its function is to illuminate the elements, and it is manifested as the dispelling of the darkness of ignorance. For one accomplished in such a view, the associated right intention is the directing of the mind onto the state of Nibbāna, which strikes down wrong intention. It has the characteristic of rightly directing the mind, its function is absorption, and it is manifested as the abandoning of wrong intention.

Tathā passato vitakkayato ca taṃsampayuttāva vacīduccaritasamugghātikā micchāvācāya virati sammāvācā nāma. Sā pariggahalakkhaṇā, viramaṇarasā, micchāvācāppahānapaccupaṭṭhānā. Tathā viramato taṃsampayuttāva micchākammantasamucchedikā pāṇātipātādivirati sammākammanto nāma. So samuṭṭhāpanalakkhaṇo, viramaṇaraso, micchākammantappahānapaccupaṭṭhāno. Yā panassa tesaṃ sammāvācākammantānaṃ visuddhibhūtā taṃsampayuttāva kuhanādiupacchedikā micchājīvavirati, so sammāājīvo nāma. So vodānalakkhaṇo, ñāyājīvapavattiraso, micchājīvappahānapaccupaṭṭhāno.

For one who sees and thinks thus, the associated abstinence from wrong speech, which eradicates verbal misconduct, is called right speech. It has the characteristic of encompassing, its function is abstaining, and it is manifested as the abandoning of wrong speech. For one who abstains thus, the associated abstinence from killing, etc., which cuts off wrong action, is called right action. It has the characteristic of originating, its function is abstaining, and it is manifested as the abandoning of wrong action. Further, for such a one, the associated abstinence from wrong livelihood—which is the purification of that right speech and right action and which cuts off scheming and the like—is called right livelihood. It has the characteristic of cleansing, its function is the pursuing of a proper livelihood, and it is manifested as the abandoning of wrong livelihood.

Athassa yo tassā sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhitassa tadanurūpo taṃsampayuttova kosajjasamucchedako vīriyārambho, esa sammāvāyāmo nāma. So paggahalakkhaṇo, anuppannaakusalānuppādanādiraso, micchāvāyāmappahānapaccupaṭṭhāno. Tassevaṃ vāyamato taṃsampayuttova micchāsativiniddhunano cetaso asammoso [Pg.142] sammāsati nāma. Sā upaṭṭhānalakkhaṇā, asammussanarasā, micchāsatippahānapaccupaṭṭhānā. Evaṃ anuttarāya satiyā saṃrakkhiyamānacittassa taṃsampayuttāva micchāsamādhividdhaṃsikā cittekaggatā sammāsamādhi nāma. So avikkhepalakkhaṇo, samādhānaraso, micchāsamādhippahānapaccupaṭṭhānoti. Ayaṃ dukkhanirodhagāminipaṭipadāniddese nayo. Evamettha jātiādīnaṃ vinicchayo veditabbo.

Then, for one established on the ground of virtue designated as right speech, right action, and right livelihood, the associated and suitable arousal of energy that cuts off laziness—this is called right effort. It has the characteristic of exertion, its function is the non-arising of unarisen unwholesome states and so on, and it is manifested as the abandoning of wrong effort. For one striving thus, the associated non-delusion of mind that shakes off wrong mindfulness is called right mindfulness. It has the characteristic of establishing, its function is non-forgetfulness, and it is manifested as the abandoning of wrong mindfulness. Thus, for one whose mind is guarded by unsurpassed mindfulness, the associated one-pointedness of mind that demolishes wrong concentration is called right concentration. It has the characteristic of non-distraction, its function is unification, and it is manifested as the abandoning of wrong concentration. This is the method in the Exposition of the Path Leading to the Cessation of Suffering. Thus the determination of birth and so on should be understood here.

563. Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo. Duvidhaṃ hi saccañāṇaṃ – anubodhañāṇaṃ paṭivedhañāṇañca. Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati. Paṭivedhañāṇaṃ lokuttaraṃ nirodhamārammaṇaṃ katvā kiccato cattāri saccāni paṭivijjhati. Yathāha – ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 5.1100) sabbaṃ vattabbaṃ. Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati.

563. The determination should also be understood by way of the function of knowledge. For the knowledge of the truths is twofold: knowledge as understanding and knowledge as penetration. Herein, knowledge as understanding is mundane and proceeds by way of hearsay and so on with regard to cessation and the path. Knowledge as penetration is supramundane; having taken cessation as its object, it penetrates the four truths by way of their functions. As it is said: “Bhikkhus, one who sees suffering also sees the origin of suffering, also sees the cessation of suffering, and also sees the path leading to the cessation of suffering.” The full passage should be quoted. But its function will become manifest in the Purification by Knowledge and Vision.

Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti. Samudayañāṇaṃ ucchedadiṭṭhiṃ. Nirodhañāṇaṃ sassatadiṭṭhiṃ. Maggañāṇaṃ akiriyadiṭṭhiṃ. Dukkhañāṇaṃ vā dhuvasubhasukhattabhāvavirahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ. Samudayañāṇaṃ issarapadhānakālasabhāvādīhi loko pavattatīti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ. Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ. Maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggagāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti. Tenetaṃ vuccati –

Now, as to that which is mundane: therein the knowledge of suffering, proceeding by way of overcoming obsessions, counteracts identity view. The knowledge of the origin counteracts the view of annihilationism. The knowledge of cessation counteracts the view of eternalism. The knowledge of the path counteracts the view of non-action. Or, the knowledge of suffering counteracts the misapprehension regarding the fruit, which is the perception of permanence, beauty, pleasure, and self in the aggregates that are devoid of a permanent, beautiful, pleasant, and self-like nature. The knowledge of the origin counteracts the misapprehension regarding the cause, which proceeds from the conceit of a cause in what is not a cause, namely, that the world proceeds from a creator, a primal substance, time, intrinsic nature, and so on. The knowledge of cessation counteracts the misapprehension regarding cessation, which consists in grasping at the formless world, the peak of the world, etc., as liberation. The knowledge of the path counteracts the misapprehension regarding the means, which proceeds by way of grasping an impure path—distinguished as indulgence in sensual pleasures and the practice of self-mortification—as the pure path. Therefore it is said:

‘‘Loke lokappabhave, lokatthagame sive ca tadupāye;

Sammuyhati tāva naro, na vijānāti yāva saccānī’’ti.

“As long as a person does not know the truths, for so long are they deluded about the world, its origin, its cessation, the auspicious state, and the means to that.”

Evamettha ñāṇakiccatopi vinicchayo veditabbo.

Thus, the determination by way of the function of knowledge should also be understood here.

564. Antogadhānaṃ pabhedāti dukkhasaccasmiṃ hi ṭhapetvā taṇhañceva anāsavadhamme ca sesā sabbadhammā antogadhā. Samudayasacce chattiṃsa taṇhāvicaritāni. Nirodhasaccaṃ asammissaṃ. Maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni. Sammāsaṅkappāpadesena tayo [Pg.143] nekkhammavitakkādayo. Sammāvācāpadesena cattāri vacīsucaritāni. Sammākammantāpadesena tīṇi kāyasucaritāni. Sammājīvamukhena appicchatā santuṭṭhitā ca. Sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā ariyakantasīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya atthibhāvato saddhindriyasaddhābalachandiddhipādā. Sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni. Sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni. Sammāsamādhiapadesena savitakkasavicārādayo tayo samādhī cittasamādhi samādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo.

564. By way of the classification of what is included: In the truth of suffering, indeed, excepting craving and the untainted states, all remaining states are included. In the truth of the origin, the thirty-six courses of craving are included. The truth of cessation is unmixed. In the truth of the path, by way of right view are included the basis of success consisting of investigation, the faculty of wisdom, the power of wisdom, and the enlightenment factor of discrimination of states. Under the heading of right intention, the three thoughts of renunciation and so on are included. Under the heading of right speech, the four kinds of good verbal conduct are included. Under the heading of right action, the three kinds of good bodily conduct are included. By way of right livelihood, fewness of wishes and contentment are included. Alternatively, since all these—right speech, right action, and right livelihood—are virtue dear to the noble ones, and since virtue dear to the noble ones is to be received by the hand of faith, from their existence there is the existence of the faculty of faith, the power of faith, and the basis of success consisting of zeal. Under the heading of right effort are included the four right strivings, the faculty of energy, the power of energy, and the enlightenment factor of energy. Under the heading of right mindfulness are included the four establishments of mindfulness, the faculty of mindfulness, the power of mindfulness, and the enlightenment factor of mindfulness. Under the heading of right concentration are included the three kinds of concentration such as that with initial and sustained application of thought, concentration of mind, the faculty of concentration, the power of concentration, and the enlightenment factors of rapture, tranquility, concentration, and equanimity. Thus, the determination should be understood here also by way of the classification of what is included.

565. Upamātoti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ. Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ. Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ. Apica verī-veramūla-verasamugghāta-verasamugghātupāyehi, visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi, bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi, orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti evamettha upamāto vinicchayo veditabbo.

565. By way of analogy: The truth of suffering should be seen as a burden, the truth of the origin as the taking up of the burden, the truth of cessation as the laying down of the burden, and the truth of the path as the means to lay down the burden. And the truth of suffering is like a disease, the truth of the origin like the cause of the disease, the truth of cessation like the subsiding of the disease, and the truth of the path like the medicine. Or the truth of suffering is like a famine, the truth of the origin like a drought, the truth of cessation like abundance, and the truth of the path like good rain. Furthermore, these truths should be understood by way of analogy by applying them to: an enemy, the root of the enemy, the eradication of the enemy, and the means to eradicate the enemy; a poisonous tree, the root of the tree, the cutting off of the root, and the means to cut it off; fear, the root of fear, fearlessness, and the means to attain it; and the near shore, the great flood, the far shore, and the effort to reach it. Thus, the determination should be understood here also by way of analogy.

566. Catukkatoti atthi cettha dukkhaṃ na ariyasaccaṃ, atthi ariyasaccaṃ na dukkhaṃ, atthi dukkhañceva ariyasaccañca, atthi neva dukkhaṃ na ariyasaccaṃ. Esa nayo samudayādīsu. Tattha maggasampayuttā dhammā sāmaññaphalāni ca ‘‘yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhatāya dukkhaṃ, na ariyasaccaṃ. Nirodho ariyasaccaṃ, na dukkhaṃ. Itaraṃ pana ariyasaccadvayaṃ siyā dukkhaṃ aniccato, na pana yassa pariññāya bhagavati brahmacariyaṃ vussati tathattena. Sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāya. Maggasampayuttā dhammā sāmaññaphalāni ca yassa pariññatthaṃ bhagavati brahmacariyaṃ vussati tathattena neva dukkhaṃ na ariyasaccaṃ. Evaṃ samudayādīsupi yathāyogaṃ yojetvā catukkatopettha vinicchayo veditabbo.

566. By way of a fourfold method: Herein, there is suffering that is not a noble truth; there is a noble truth that is not suffering; there is that which is both suffering and a noble truth; and there is that which is neither suffering nor a noble truth. This same method applies to the origin and the rest. Herein, the states associated with the path and the fruits of the contemplative life are suffering due to being conditioned suffering, according to the statement, “What is impermanent is suffering,” but they are not a noble truth. Cessation is a noble truth, but not suffering. The other two noble truths might be suffering on account of impermanence, yet not in the real sense of that for the full understanding of which the holy life is lived under the Blessed One. However, in every way, the five aggregates subject to clinging, with the exception of craving, are both suffering and a noble truth. The states associated with the path and the fruits of the contemplative life, in the real sense of that for the full understanding of which the holy life is lived under the Blessed One, are neither suffering nor a noble truth. Thus, the determination should be understood here also by way of the fourfold method, applying it to the origin and the rest as is appropriate.

567. Suññatekavidhādīhītiettha [Pg.144] suññato tāva paramatthena hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. Tenetaṃ vuccati –

567. By way of emptiness, singularity, and so on: Herein, firstly as to emptiness, it should be understood that in the ultimate sense all the truths are empty because of the absence of an experiencer, a doer, one who is extinguished, and a goer. Therefore it is said:

‘‘Dukkhameva hi, na koci dukkhito;

Kārako na, kiriyāva vijjati.Atthi nibbuti, na nibbuto pumā;

Maggamatthi, gamako na vijjatī’’ti.

“For there is only suffering, but none who suffers; No doer is there, but the deed is found. Extinction is, but no extinguished person; The path is, but no goer on it is found.”

Atha vā,

Alternatively:

Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ;

Dhuvasukhaattavirahito, maggoiti suññatā tesu.

“The first two truths are empty of permanence, beauty, pleasure, and self; The deathless state is empty of self; The path is devoid of permanence, pleasure, and self— Thus is the emptiness in them.”

Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. Phalasuñño vā ettha hetu samudaye dukkhassābhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya. Tenetaṃ vuccati –

Or, the three truths are empty of cessation, and cessation is empty of the other three. Or, the cause is empty of the fruit, for in the origin suffering is absent and in the path cessation is absent; it is not pregnant with the fruit like the primordial nature of those who advocate a primordial nature. And the fruit is empty of the cause, owing to the non-concomitance of suffering and origin, and of cessation and path; the fruit of a cause is not inherent in the cause like the dyad, etc., of those who advocate inherence. Therefore it is said:

‘‘Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā;

Suñño phalena hetu, phalampi taṃhetunā suñña’’nti.

“Here this triad is empty of cessation, and Nibbāna too is empty of that triad. The cause is empty of the fruit, and the fruit is empty of that cause.”

Evaṃ tāva suññato vinicchayo veditabbo.

Thus the determination in terms of emptiness should be understood.

Ekavidhādivinicchayakathā

Discourse on the Determination as Singlefold, etc.

568. Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato. Duvidhaṃ nāmarūpato. Tividhaṃ kāmarūpārūpūpapattibhavabhedato. Catubbidhaṃ catuāhārabhedato. Pañcavidhaṃ pañcupādānakkhandhabhedato.

568. Regarding the singlefold and so on: Here, all suffering is singlefold because it has the nature of occurring. It is twofold in terms of name-and-form. It is threefold by the distinction of existence as rebirth in the sense-sphere, the form-sphere, and the formless-sphere. It is fourfold by the distinction of the four kinds of nutriment. It is fivefold by the distinction of the five aggregates subject to clinging.

Samudayopi ekavidho pavattakabhāvato. Duvidho diṭṭhisampayuttāsampayuttato. Tividho kāmabhavavibhavataṇhābhedato. Catubbidho catumaggappaheyyato. Pañcavidho rūpābhinandanādibhedato. Chabbidho chataṇhākāyabhedato.

The origin, too, is singlefold because it has the nature of originating. It is twofold as associated or unassociated with wrong view. It is threefold by the distinction of craving for sensual existence, craving for existence, and craving for non-existence. It is fourfold as that which is to be abandoned by the four paths. It is fivefold by the distinction of delight in form, and so on. It is sixfold by the distinction of the six classes of craving.

Nirodhopi [Pg.145] ekavidho asaṅkhatadhātubhāvato. Pariyāyena pana duvidho saupādisesaanupādisesabhedato. Tividho bhavattayavūpasamato. Catubbidho catumaggādhigamanīyato. Pañcavidho pañcābhinandanavūpasamato. Chabbidho chataṇhākāyakkhayabhedato.

Cessation, too, is singlefold because it is the unconditioned element. Figuratively, however, it is twofold by the distinction of that with residue remaining and that without residue remaining. It is threefold as the pacification of the three kinds of existence. It is fourfold as that which is to be realized by the four paths. It is fivefold as the pacification of the five kinds of delight. It is sixfold by the distinction of the destruction of the six classes of craving.

Maggopi ekavidho bhāvetabbato. Duvidho samathavipassanābhedato, dassanabhāvanābhedato vā. Tividho khandhattayabhedato. Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. Yathāha –

The path, too, is singlefold as that which is to be developed. It is twofold by the distinction of serenity and insight, or by the distinction of vision and development. It is threefold by the distinction of the three aggregates. For this path, being partial, is included by the three aggregates, which are complete, just as a city is by a kingdom. As it is said:

‘‘Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. Yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā. Yo ca sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā. Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā’’ti (ma. ni. 1.462).

“It is not the case, friend Visākha, that the three aggregates are included in the Noble Eightfold Path; on the contrary, friend Visākha, the Noble Eightfold Path is included in the three aggregates. Friend Visākha, whatever is right speech, right action, and right livelihood—these states are included in the aggregate of virtue. Whatever is right effort, right mindfulness, and right concentration—these states are included in the aggregate of concentration. Whatever is right view and right intention—these states are included in the aggregate of wisdom.”

Ettha hi sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitā. Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo. Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro hutvā sakkoti.

Here, the three beginning with right speech are virtue itself; therefore they are included in the aggregate of virtue by their common nature. And although in the Pāḷi text the designation is made in the locative case, as ‘in the aggregate of virtue,’ the meaning should be understood in an instrumental sense. But among the three beginning with right effort, concentration by its own nature is not able to apply itself to the object with one-pointedness; however, when it has received support from energy, which accomplishes the function of exertion, and from mindfulness, which accomplishes the function of non-superficiality, it becomes able to do so.

Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvā gahetumpi na sakkuṇeyya. Athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya. Athassa itaro aṃsakūṭaṃ upanāmeyya. So ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ.

Here is a simile. Suppose three friends enter a park intending to celebrate a festival. One sees a champak tree in full bloom, but when he raises his hand he cannot reach the flowers. Then the second friend bends down and offers his back. Standing on his back, the first friend still trembles and cannot reach them. Then the other friend offers his shoulder. Standing on the one’s back and leaning on the other’s shoulder, he picks as many flowers as he likes, adorns himself with them, and celebrates the festival. This success should be understood in this way.

Ekato [Pg.146] uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā. Supupphitacampako viya ārammaṇaṃ. Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi. Piṭṭhiṃ datvā onatasahāyo viya vāyāmo. Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evameva vīriye paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito, vāyāmasatiyo pana kiriyato saṅgahitā honti.

For the three states beginning with right effort, which arise together, are like the three friends who entered the park together. The object is like the champak tree in full bloom. Concentration, unable by its own nature to apply itself to the object with one-pointedness, is like the one who was unable to reach though he raised his hand. Effort is like the friend who bent down and offered his back. Mindfulness is like the friend who stood and offered his shoulder. Just as the one friend, standing on another’s back and leaning on the other’s shoulder, was able to pick flowers as he liked, so too, when energy accomplishes the function of exertion and mindfulness accomplishes the function of non-superficiality, concentration, having received their support, is able to apply itself to the object with one-pointedness. Therefore, here concentration alone is included in the aggregate of concentration by its common nature, while effort and mindfulness are included by their function.

Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti. Vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. Kathaṃ? Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti. Aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti. Abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti. Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyavasena saṅgahito hoti.

In the case of right view and right intention, too, wisdom by its own nature cannot determine the object as impermanent, suffering, and non-self. But it can do so when thought repeatedly strikes at it and presents it. How? Just as a money-changer, though wishing to examine all sides of a coin placed in his hand, cannot turn it over with his eye alone, but by repeatedly turning it over with his fingertips he can examine it on all sides; so too, wisdom by its own nature cannot determine the object as impermanent, etc. But by means of thought—which has the characteristic of directing the mind onto the object and the function of striking and turning over, and which takes it up again and again—it can determine the object presented to it, as if striking it and turning it over. Therefore, here too, right view alone is included in the aggregate of wisdom by its common nature, while right intention is included by its function.

Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. Tena vuttaṃ ‘‘tividho khandhattayabhedato’’ti. Catubbidho sotāpattimaggādivaseneva.

Thus the path is included in these three aggregates. That is why it was said, ‘It is threefold by the distinction of the three aggregates.’ It is fourfold by way of the path of stream-entry and so on.

Apica sabbāneva saccāni ekavidhāni avitathattā, abhiññeyyattā vā. Duvidhāni lokiyalokuttarato, saṅkhatāsaṅkhatato vā. Tividhāni dassana-bhāvanāhi pahātabbato, appahātabbato ca. Catubbidhāni pariññeyyādibhedatoti evamettha ekavidhādīhi vinicchayo veditabbo.

Furthermore, all the truths are singlefold in that they are not unreal, or in that they are to be directly known. They are twofold as worldly and supramundane, or as conditioned and unconditioned. They are threefold as what is to be abandoned by vision, what is to be abandoned by development, and what is not to be abandoned. They are fourfold by the distinction of what is to be fully understood, and so on. Thus should the analysis here be understood in terms of the singlefold and so on.

569. Sabhāgavisabhāgatoti [Pg.147] sabbāneva saccāni aññamaññaṃ sabhāgāni avitathato attasuññato dukkarapaṭivedhato ca. Yathāha –

569. As to similarity and dissimilarity: All the truths are similar to one another in that they are not unreal, are void of self, and are difficult to penetrate. As it is said:

‘‘Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yo vā dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti? Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti. Tato kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti. Ye idaṃ dukkhanti yathābhūtaṃ paṭivijjhanti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ paṭivijjhantī’’ti (saṃ. ni. 5.1115).

“What do you think, Ānanda, which is more difficult, more difficult to accomplish: for one to shoot arrow after arrow from a distance through a tiny keyhole without missing, or for one to pierce the tip of a hair that has been split a hundred times with another tip?” “Venerable sir, it is more difficult, more difficult to accomplish, to pierce the tip of a hair that has been split a hundred times with another tip.” “Ānanda, those who penetrate as it really is, ‘This is suffering’ … ‘This is the path leading to the cessation of suffering,’ penetrate something even more difficult to penetrate.”

Visabhāgāni salakkhaṇavavatthānato. Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca. Visabhāgāni phalahetubhedato pariññeyyappahātabbato ca. Pacchimānipi dve sabhāgāni gambhīrattena duravagāhattā lokuttarattā anāsavattā ca. Visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca. Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato. Visabhāgāni saṅkhatāsaṅkhatato. Dutiyacatutthāni cāpi sabhāgāni hetuapadesato. Visabhāgāni ekantakusalākusalato. Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato. Visabhāgāni lokiyalokuttarato. Dutiyatatiyāni cāpi sabhāgāni nevasekkhānāsekkhabhāvato. Visabhāgāni sārammaṇānārammaṇato.

They are dissimilar by the definition of their individual characteristics. The first two truths are similar in being profound in the sense of being difficult to fathom, in being worldly, and in being accompanied by taints. They are dissimilar by the distinction between fruit and cause, and between what is to be fully understood and what is to be abandoned. The last two truths are also similar in being profound and difficult to fathom, in being supramundane, and in being taintless. They are dissimilar by the distinction between object and subject, and between what is to be realized and what is to be developed. The first and third are also similar in being designated as fruit; they are dissimilar as conditioned and unconditioned. The second and fourth are also similar in being designated as cause; they are dissimilar as exclusively unwholesome and wholesome. The first and fourth are also similar in being conditioned; they are dissimilar as worldly and supramundane. The second and third are also similar in being states of neither-a-trainee-nor-one-beyond-training; they are dissimilar as being with an object and without an object.

Iti evaṃ pakārehi, nayehi ca vicakkhaṇo;

Vijaññā ariyasaccānaṃ, sabhāgavisabhāgatanti.

Thus, by these kinds and by these methods, a discerning person may understand the similarity and dissimilarity of the Noble Truths.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in The Path of Purification, composed for the gladdening of good people,

Paññābhāvanādhikāre

in the section on the Development of Wisdom,

Indriyasaccaniddeso nāma

the Exposition of the Faculties and Truths by name,

Soḷasamo paricchedo.

is the Sixteenth Chapter.

17. Paññābhūminiddeso

17. The Exposition of the Ground of Wisdom

Paṭiccasamuppādakathā

A Discussion of Dependent Origination

570. Idāni [Pg.148] ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti evaṃ vuttesu imissā paññāya bhūmibhūtesu dhammesu yasmā paṭiccasamuppādoceva, ādisaddena saṅgahitā paṭiccasamuppannā dhammā ca avasesā honti, tasmā tesaṃ vaṇṇanākkamo anuppatto.

570. Now, it was said: 'The phenomena classified as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the ground.' Since, among these phenomena that have become the ground for this wisdom, what remain are dependent origination itself and the dependently arisen phenomena included by the word 'etc.', the turn for their description has now come.

Tattha avijjādayo tāva dhammā paṭiccasamuppādoti veditabbā. Vuttañhetaṃ bhagavatā –

Herein, the phenomena beginning with ignorance should first be understood as dependent origination. For this was said by the Blessed One:

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.1).

"And what, bhikkhus, is dependent origination? With ignorance as condition, bhikkhus, volitional formations; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, existence; with existence as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination."

Jarāmaraṇādayo pana paṭiccasamuppannā dhammāti veditabbā. Vuttañhetaṃ bhagavatā –

But aging-and-death and so on should be understood as dependently arisen phenomena. For this was said by the Blessed One:

‘‘Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Jāti, bhikkhave…pe… bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā’’ti (saṃ. ni. 2.20).

"And what, bhikkhus, are dependently arisen phenomena? Aging-and-death, bhikkhus, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, and subject to cessation. Birth, bhikkhus… and so on… existence… clinging… craving… feeling… contact… the six sense bases… name-and-form… consciousness… volitional formations… Ignorance, bhikkhus, is impermanent, conditioned, dependently arisen, subject to destruction, subject to vanishing, subject to fading away, and subject to cessation. These, bhikkhus, are called dependently arisen phenomena."

571. Ayaṃ panettha saṅkhepo. Paṭiccasamuppādoti paccayadhammā veditabbā. Paṭiccasamuppannā dhammāti tehi tehi paccayehi nibbattadhammā. Kathamidaṃ jānitabbanti [Pg.149] ce? Bhagavato vacanena. Bhagavatā hi paṭiccasamuppādapaṭiccasamuppannadhammadesanāsutte –

571. This is the summary here. Dependent origination is to be understood as the conditioning phenomena. Dependently arisen phenomena are to be understood as the phenomena produced by those various conditions. If it is asked, 'How is this to be known?' By the word of the Blessed One. For in the Sutta on the Teaching of Dependent Origination and Dependently Arisen Phenomena, the Blessed One said:

‘‘Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṃ, uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti, passathāti cāha. Jātipaccayā, bhikkhave, jarāmaraṇaṃ. Bhavapaccayā, bhikkhave, jāti…pe… avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ…pe… uttānīkaroti passathāti cāha. Avijjāpaccayā, bhikkhave, saṅkhārā. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.20).

"And what, bhikkhus, is dependent origination? With birth as condition, bhikkhus, comes aging-and-death. Whether Tathāgatas arise or do not arise, that element still stands, that stability of the Dhamma, that fixed course of the Dhamma, specific conditionality. The Tathāgata awakens to this and breaks through to it. Having awakened to it and broken through to it, he declares it, teaches it, clarifies it, establishes it, reveals it, analyzes it, makes it plain, and he says: ‘See! With birth as condition, bhikkhus, aging-and-death.’ With existence as condition, bhikkhus, birth… and so on… With ignorance as condition, bhikkhus, volitional formations. Whether Tathāgatas arise… and so on… makes it plain, and he says: ‘See! With ignorance as condition, bhikkhus, volitional formations.’ Thus, bhikkhus, that which therein is suchness, undeviatingness, unalterableness, specific conditionality: this is called dependent origination."

572. Evaṃ paṭiccasamuppādaṃ desentena tathatādīhi vevacanehi paccayadhammāva paṭiccasamuppādoti vuttā. Tasmā jarāmaraṇādīnaṃ dhammānaṃ paccayalakkhaṇo paṭiccasamuppādo, dukkhānubandhanaraso, kummaggapaccupaṭṭhānoti veditabbo.

572. Thus, when teaching dependent origination with such synonyms as 'suchness,' etc., it was the conditioning phenomena themselves that were called dependent origination. Therefore, dependent origination should be understood as having the characteristic of being a condition for phenomena such as aging-and-death, as having the function of ensuring the continuation of suffering, and as having the manifestation of a wrong path.

So panāyaṃ tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattadhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, yathāvuttānaṃ etesaṃ jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto.

And this is called 'suchness' because of the arising of a specific phenomenon from its specific conditions without deficiency or excess. It is called 'undeviatingness' because when the conditions have come together, there is no non-arising, even for a moment, of the phenomena that should be produced from them. It is called 'unalterableness' because another phenomenon does not arise from the conditions for a different one. And it is called 'specific conditionality' because it is the condition, or the collection of conditions, for these phenomena mentioned, that is, aging-and-death, etc.

573. Tatrāyaṃ vacanattho, imesaṃ paccayā idappaccayā. Idappaccayā eva idappaccayatā. Idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato pariyesitabbaṃ.

573. Herein, this is the meaning of the expression: The conditions for these phenomena are 'this-conditions' (idappaccayā). 'This-conditionality' (idappaccayatā) is simply the state of being 'this-conditions.' Or 'this-conditionality' is the collection of 'this-conditions.' The grammatical formation here should be sought from the science of grammar.

574. Keci pana paṭicca sammā ca titthiyaparikappitapakatipurisādikāraṇanirapekkho uppādo paṭiccasamuppādoti evaṃ uppādamattaṃ paṭiccasamuppādoti vadanti[Pg.150], taṃ na yujjati. Kasmā? Suttābhāvato, suttavirodhato, gambhīranayāsambhavato, saddabhedato ca. ‘‘Uppādamattaṃ paṭiccasamuppādo’’ti hi suttaṃ natthi. Taṃ ‘‘paṭiccasamuppādo’’ti ca vadantassa padesavihārasuttavirodho āpajjati. Kathaṃ? Bhagavato hi ‘‘atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsī’’ti (mahāva. 1) ādivacanato paṭiccasamuppādamanasikāro paṭhamābhisambuddhavihāro, padesavihāro ca tassekadesavihāro. Yathāha ‘‘yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsi’’nti (saṃ. ni. 5.11). Tatra ca paccayākāradassanena vihāsi, na uppādamattadassanenāti. Yathāha ‘‘so evaṃ pajānāmi micchādiṭṭhipaccayāpi vedayitaṃ sammādiṭṭhipaccayāpi vedayitaṃ micchāsaṅkappapaccayāpi vedayita’’nti (saṃ. ni. 5.11) sabbaṃ vitthāretabbaṃ. Evaṃ uppādamattaṃ ‘‘paṭiccasamuppādo’’ti vadantassa padesavihārasuttavirodho āpajjati. Tathā kaccānasuttavirodho.

574. Some, however, say that dependent origination is merely arising—that is, an arising that is dependent, right, and independent of causes such as primordial nature, a person, etc., fabricated by outsiders. That is not right. Why? Because there is no sutta for it, because it contradicts the suttas, because a profound method is impossible, and because of a grammatical violation. For there is no sutta that says, 'Dependent origination is merely arising.' And for one who says this, a contradiction with the Sutta on Partial Abiding arises. How? From the Blessed One's statement, 'Then, during the first watch of the night, the Blessed One gave attention to dependent origination in forward and reverse order,' it is clear that attention to dependent origination was his abiding immediately after full enlightenment, and the 'partial abiding' was an abiding in one part of that. As he said: 'Bhikkhus, I abide in a part of that abiding in which I abode when I was newly fully enlightened.' And there he abode by seeing the pattern of conditions, not by seeing mere arising. As he said: 'I understand thus: "There is feeling conditioned by wrong view, and there is feeling conditioned by right view; there is feeling conditioned by wrong thought..."' and so on in full. Thus, for one who says that dependent origination is merely arising, a contradiction with the Sutta on Partial Abiding arises. Likewise, a contradiction with the Kaccāna Sutta.

Kaccānasuttepi hi ‘‘lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī’’ti (saṃ. ni. 2.15) anulomapaṭiccasamuppādo lokapaccayato ‘‘lokasamudayo’’ti ucchedadiṭṭhisamugghātatthaṃ pakāsito, na uppādamattaṃ. Na hi uppādamattadassanena ucchedadiṭṭhiyā samugghāto hoti. Paccayānuparamadassanena pana hoti. Paccayānuparame phalānuparamatoti. Evaṃ uppādamattaṃ ‘‘paṭiccasamuppādo’’ti vadantassa kaccānasuttavirodhopi āpajjati.

In the Kaccāna Sutta, too, the forward-order dependent origination was shown as 'the origin of the world'—on account of the world's conditions—in order to eradicate the annihilationist view, not to show mere arising. For it is said: 'When, Kaccāna, one sees the origin of the world as it really is with correct wisdom, the view of non-existence in the world does not occur.' For the annihilationist view is not eradicated by seeing mere arising. But it is eradicated by seeing the non-cessation of conditions, because when the conditions do not cease, the result does not cease. Thus, for one who says that dependent origination is merely arising, a contradiction with the Kaccāna Sutta also arises.

Gambhīranayāsambhavatoti vuttaṃ kho panetaṃ bhagavatā ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā’’ti (dī. ni. 2.95; saṃ. ni. 2.60). Gambhīrattañca nāma catubbidhaṃ, taṃ parato vaṇṇayissāma. Taṃ uppādamatte natthi. Catubbidhanayapaṭimaṇḍitañcetaṃ paṭiccasamuppādaṃ vaṇṇayanti, tampi nayacatukkaṃ uppādamatte natthīti gambhīranayāsambhavatopi na uppādamattaṃ paṭiccasamuppādo.

Because a profound method is impossible: for this was said by the Blessed One: 'This dependent origination, Ānanda, is profound and it appears profound.' And profundity is fourfold, which we shall describe below. That does not exist in mere arising. They describe this dependent origination as adorned with a fourfold method, but that tetrad of methods, too, does not exist in mere arising. Therefore, also because a profound method is impossible, dependent origination is not mere arising.

575. Saddabhedatoti paṭiccasaddo ca panāyaṃ samāne kattari pubbakāle payujjamāno atthasiddhikaro hoti. Seyyathidaṃ, ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (saṃ. ni. 2.43). Idha pana bhāvasādhanena uppādasaddena [Pg.151] saddhiṃ payujjamāno samānassa kattu abhāvato saddabhedaṃ gacchati, na ca kiñci atthaṃ sādhetīti saddabhedatopi na uppādamattaṃ paṭiccasamuppādoti.

575. Because of a grammatical violation: for this word 'paṭicca,' when used with a common agent to denote a prior action, conveys its meaning. For example: 'Dependent on the eye and forms, eye-consciousness arises.' But here, when used with the word 'uppāda' in its abstract sense, it results in a grammatical violation because there is no common agent, and it does not establish any meaning. Therefore, also because of a grammatical violation, dependent origination is not mere arising.

Tattha siyā – ‘‘hoti-saddena saddhiṃ yojayissāma ‘paṭiccasamuppādo hotī’ti’’, taṃ na yuttaṃ. Kasmā? Yogābhāvato ceva, uppādassa ca uppādapattidosato. ‘‘Paṭiccasamuppādaṃ vo, bhikkhave, desessāmi. Katamo ca, bhikkhave, paṭiccasamuppādo…pe… ayaṃ vuccati, bhikkhave, paṭiccasamuppādo’’ti (saṃ. ni. 2.1). Imesu hi padesu ekenapi saddhiṃ hoti-saddo yogaṃ na gacchati, na ca uppādo hoti. Sace bhaveyya, uppādassāpi uppādo pāpuṇeyyāti.

Here it might be said: 'We shall connect it with the word 'hoti' (is), thus: 'paṭiccasamuppādo hoti' (dependent origination is).' That is not correct. Why? Both because of the lack of connection and because of the fault of an arising of arising. 'Bhikkhus, I will teach you dependent origination. And what, bhikkhus, is dependent origination? ... This, bhikkhus, is called dependent origination.' In these passages the word 'hoti' has no connection with any of them, nor does arising 'arise.' If it did, it would follow that arising itself has an arising.

576. Yepi maññanti ‘‘idappaccayānaṃ bhāvo idappaccayatā, bhāvo ca nāma yo ākāro avijjādīnaṃ saṅkhārādipātubhāve hetu, so. Tasmiñca saṅkhāravikāre paṭiccasamuppādasaññā’’ti, tesaṃ taṃ na yujjati. Kasmā? Avijjādīnaṃ hetuvacanato. Bhagavatā hi ‘‘tasmātiha, ānanda, eseva hetu, etaṃ nidānaṃ, esa samudayo, esa paccayo jarāmaraṇassa yadidaṃ jāti…pe… saṅkhārānaṃ, yadidaṃ avijjā’’ti (dī. ni. 2.98 ādayo) evaṃ avijjādayova hetūti vuttā, na tesaṃ vikāro. Tasmā ‘‘paṭiccasamuppādoti paccayadhammā veditabbā’’ti iti yaṃ taṃ vuttaṃ, taṃ sammā vuttanti veditabbaṃ.

576. As for those who think: 'The state of these conditions is specific conditionality, and "state" refers to the mode that is the cause for the manifestation of volitional formations, etc., on the part of ignorance, etc. And in that modification of them, there is the designation of dependent origination'—that is not tenable for them. Why? Because ignorance and so on are stated as the cause. For the Blessed One has said: 'Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for aging-and-death, that is, birth… for volitional formations, that is, ignorance.' Thus ignorance and so on are stated as the causes, not their modification. Therefore, what was said—'Dependent origination is to be understood as the conditioning phenomena'—should be understood as rightly spoken.

577. Yā panettha ‘‘paṭiccasamuppādo’’ti imāya byañjanacchāyāya uppādoyevāyaṃ vuttoti saññā uppajjati, sā imassa padassa evamatthaṃ gahetvā vūpasametabbā. Bhagavatā hi,

577. The perception that might arise here—that by this verbal formulation 'dependent origination' only an arising is spoken of—should be allayed by grasping the meaning of this term in this way. For the Blessed One has said:

Dvedhā tato pavatte, dhammasamūhe yato idaṃ vacanaṃ;

Tappaccayo tatoyaṃ, phalopacārena iti vutto.

Since this statement is twofold Regarding the group of phenomena proceeding from that, Therefore this, its condition, is so called By a figurative usage for the fruit.

Yo hi ayaṃ paccayatāya pavatto dhammasamūho, tattha paṭiccasamuppādoti idaṃ vacanaṃ dvidhā icchanti. So hi yasmā patīyamāno hitāya sukhāya ca saṃvattati, tasmā paccetumarahanti naṃ paṇḍitāti paṭicco. Uppajjamāno ca saha sammā ca uppajjati, na ekekato, nāpi ahetutoti samuppādo. Evaṃ paṭicco ca so samuppādo cāti paṭiccasamuppādo[Pg.152]. Apica saha uppajjatīti samuppādo, paccayasāmaggiṃ pana paṭicca apaccakkhāyāti evampi paṭiccasamuppādo. Tassa cāyaṃ hetusamūho paccayoti tappaccayattā ayampi, yathā loke semhassa paccayo guḷo semho guḷoti vuccati, yathā ca sāsane sukhappaccayo buddhānaṃ uppādo ‘‘sukho buddhānaṃ uppādo’’ti vuccati, tathā paṭiccasamuppādo icceva phalavohārena vuttoti veditabbo.

Regarding this group of phenomena that proceeds by way of conditionality, the statement 'dependent origination' is intended in two ways. Because, when approached, it conduces to welfare and happiness, the wise are fit to approach it; hence paṭicca (dependent). And because it arises together and rightly, not singly nor without a cause, it is samuppāda (origination). Thus, it is paṭicca and it is samuppāda, hence paṭiccasamuppāda. Moreover, because it arises together, it is samuppāda; and because it does so dependent on an assemblage of conditions without rejecting any, thus too it is paṭiccasamuppāda. And since this group of causes is a condition, because of its being a condition for this, this too—just as in the world molasses, a condition for phlegm, is called 'phlegm,' and just as in the Dispensation the arising of the Buddhas, a condition for happiness, is called 'the happy arising of the Buddhas'—so too, it should be understood that 'dependent origination' is spoken of by a designation for the fruit.

578. Atha vā,

578. Or alternatively:

Paṭimukhamitoti vutto, hetusamūho ayaṃ paṭiccoti;

Sahite uppādeti ca, iti vutto so samuppādo.

This group of causes is called paṭicca Because it is said to have 'gone towards'; And because it produces things that are together, It is therefore called samuppāda.

Yo hi esa saṅkhārādīnaṃ pātubhāvāya avijjādiekekahetusīsena niddiṭṭho hetusamūho, so sādhāraṇaphalanipphādakaṭṭhena avekallaṭṭhena ca sāmaggiaṅgānaṃ aññamaññena paṭimukhaṃ ito gatoti katvā paṭiccoti vuccati. Svāyaṃ sahiteyeva aññamaññaṃ avinibbhogavuttidhamme uppādetīti samuppādotipi vutto. Evampi paṭicco ca so samuppādo cāti paṭiccasamuppādo.

This group of causes, which is indicated with ignorance and so on as the head of each single cause for the manifestation of volitional formations and so on, is called paṭicca because the components of the assemblage have 'gone towards' each other face to face, in the sense of producing a common result and in the sense of completeness. And this same group is also called samuppāda because it produces only together states whose functions are inseparable from each other. Thus too, it is paṭicca and it is samuppāda, hence paṭiccasamuppāda.

579. Aparo nayo –

579. Another method:

Paccayatā aññoññaṃ, paṭicca yasmā samaṃ saha ca dhamme;

Ayamuppādeti tatopi, evamidha bhāsitā muninā.

Because this conditionality produces Phenomena dependently on each other, Completely and together, therefore It was spoken thus here by the Sage.

Avijjādisīsena niddiṭṭhapaccayesu hi ye paccayā yaṃ saṅkhārādikaṃ dhammaṃ uppādenti, na te aññamaññaṃ apaṭicca aññamaññavekalle sati uppādetuṃ samatthāti. Tasmā paṭicca samaṃ saha ca na ekekadesaṃ, nāpi pubbāparabhāvena ayaṃ paccayatā dhamme uppādetīti atthānusāravohārakusalena muninā evamidha bhāsitā, paṭiccasamuppādotveva bhāsitāti attho.

For among the conditions indicated with ignorance and so on as their head, those conditions that produce a phenomenon such as volitional formations are not able to produce it without depending on each other, when there is a deficiency in regard to each other. Therefore, this conditionality produces phenomena dependently, completely, and together, not partially, nor in a sequence of before and after. Thus it was spoken here by the Sage, who is skilled in expression that accords with the meaning; that is, it was spoken of as 'dependent origination.' This is the meaning.

580. Evaṃ bhāsamānena ca,

580. And by speaking thus,

Purimena sassatādīna, mabhāvo pacchimena ca padena;

Ucchedādivighāto, dvayena paridīpito ñāyo.

By the first term, the absence of eternalism and so on, And by the latter term, the demolition of annihilationism and so on; By the two together the principle is clarified.

Purimenāti [Pg.153] paccayasāmaggiparidīpakena paṭiccapadena pavattidhammānaṃ paccayasāmaggiyaṃ āyattavuttittā sassatāhetuvisamahetuvasavattivādappabhedānaṃ sassatādīnaṃ abhāvo paridīpito hoti? Kiṃ hi sassatānaṃ, ahetuādivasena vā pavattānaṃ paccayasāmaggiyāti? Pacchimena ca padenāti dhammānaṃ uppādaparidīpakena samuppādapadena paccayasāmaggiyaṃ dhammānaṃ uppattito vihatā ucchedanatthikaakiriyavādāti ucchedādivighāto paridīpito hoti. Purimapurimapaccayavasena hi punappunaṃ uppajjamānesu dhammesu kuto ucchedo, natthikākiriyavādā cāti. Dvayenāti sakalena paṭiccasamuppādavacanena tassā tassā paccayasāmaggiyā santatiṃ avicchinditvā tesaṃ tesaṃ dhammānaṃ sambhavato majjhimā paṭipadā, ‘‘so karoti so paṭisaṃvedeti, añño karoti añño paṭisaṃvedetī’’ti vādappahānaṃ, janapadaniruttiyā anabhiniveso, samaññāya anatidhāvananti ayaṃ ñāyo paridīpito hotīti ayaṃ tāva paṭiccasamuppādoti vacanamattassa attho.

'By the first term': By the term paṭicca, which clarifies the assemblage of conditions, the absence of eternalism and the like—that is, the various doctrines of eternalism, of causelessness, of uneven causes, and of a supreme creator—is clarified, since the occurrence of ongoing phenomena is dependent on an assemblage of conditions. For what has an assemblage of conditions to do with things that are eternal or that proceed from causelessness and so on? 'And by the latter term': By the term samuppāda, which clarifies the arising of phenomena, the demolition of annihilationism and so on—that is, the doctrines of annihilationism, nihilism, and inaction—is clarified, since phenomena originate from an assemblage of conditions. For when phenomena are arising again and again by the force of preceding conditions, whence can there be annihilationism, nihilism, or the doctrine of inaction? 'By the two together': By the whole expression 'dependent origination,' because of the occurrence of these and those phenomena without interrupting the continuity of this and that assemblage of conditions, this principle is clarified: the middle way; the abandonment of the doctrines 'He who acts is he who experiences' and 'One acts and another experiences'; non-adherence to provincial parlance; and not overrunning conventional usage. This, in the first place, is the meaning of the mere expression 'dependent origination'.

581. Yā panāyaṃ bhagavatā paṭiccasamuppādaṃ desentena ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena nikkhittā tanti, tassā atthasaṃvaṇṇanaṃ karontena vibhajjavādimaṇḍalaṃ otaritvā ācariye anabbhācikkhantena sakasamayaṃ avokkamantena parasamayaṃ anāyūhantena suttaṃ appaṭibāhantena vinayaṃ anulomentena mahāpadese olokentena dhammaṃ dīpentena atthaṃ saṅgāhentena tamevatthaṃ punarāvattetvā aparehipi pariyāyantarehi niddisantena ca yasmā atthasaṃvaṇṇanā kātabbā hoti, pakatiyāpi ca dukkarāva paṭiccasamuppādassa atthasaṃvaṇṇanā. Yathāhu porāṇā –

581. Now, as to this textual formulation that was laid down by the Blessed One when he taught dependent origination by the method beginning, 'With ignorance as condition, there are volitional formations,' an explanation of its meaning should be given by one who has entered the circle of the Analysts (Vibhajjavādins), who does not misrepresent the teachers, who does not abandon his own doctrine, who does not attack a rival doctrine, who does not reject the suttas, who conforms to the Vinaya, who looks to the Great Standards, who illuminates the Dhamma, who synthesizes the meaning, and who, after restating that same meaning, points it out by other alternative methods. And since, in the nature of things, an explanation of the meaning of dependent origination is difficult to make, as the ancients have said:

‘‘Saccaṃ satto paṭisandhi, paccayākārameva ca;

Duddasā caturo dhammā, desetuṃ ca sudukkarā’’ti.

Truth, a being, rebirth-linking, And the structure of conditions too; These four things are hard to see, And to teach them is most difficult.

Tasmā aññatra āgamādhigamappattehi na sukarā paṭiccasamuppādassatthavaṇṇanāti paritulayitvā,

Therefore, having reflected that an explanation of the meaning of dependent origination is not easy for any except those who have attained the scriptures and realization,

Vattukāmo [Pg.154] ahaṃ ajja, paccayākāravaṇṇanaṃ;

Patiṭṭhaṃ nādhigacchāmi, ajjhogāḷhova sāgaraṃ.

Wishing to speak today an explanation Of the structure of conditions, I find no footing, as if I were One plunged into the ocean.

Sāsanaṃ panidaṃ nānā, desanānayamaṇḍitaṃ;

Pubbācariyamaggo ca, abbocchinno pavattati.

But this Dispensation is adorned With many methods of teaching, And the ancient teachers' path proceeds Unbroken down to today.

Yasmā tasmā tadubhayaṃ, sannissāyatthavaṇṇanaṃ;

Ārabhissāmi etassa, taṃ suṇātha samāhitā.

Therefore, relying on them both, I shall begin the explanation Of its meaning. Now listen well With minds attentive and composed.

Vuttañhetaṃ pubbācariyehi –

For it was said by the ancient teachers:

‘‘Yo koci maṃ aṭṭhikatvā suṇeyya,Labhetha pubbāpariyaṃ visesaṃ;

Laddhāna pubbāpariyaṃ visesaṃ,Adassanaṃ maccurājassa gacche’’ti.

Whoever listens to me with respect Would gain a special distinction In what precedes and what follows; And gaining that, he would pass Beyond the sight of the King of Death.

582. Iti avijjāpaccayā saṅkhārātiādīsu hi āditoyeva tāva,

582. So, in the sequence beginning, 'With ignorance as condition, there are volitional formations,' first, at the very beginning,

Desanābhedato attha, lakkhaṇekavidhādito. Aṅgānañca vavatthānā, viññātabbo vinicchayo.

The exposition should be understood From the division of the teaching, From the meaning, characteristic, kinds, and so on, And from the determination of the factors.

Tattha desanābhedatoti bhagavato hi vallihārakānaṃ catunnaṃ purisānaṃ valligahaṇaṃ viya ādito vā majjhato vā paṭṭhāya yāva pariyosānaṃ, tathā pariyosānato vā majjhato vā paṭṭhāya yāva ādīti catubbidhā paṭiccasamuppādadesanā.

Herein, 'from the division of the teaching' means that the Blessed One's teaching of dependent origination is fourfold, like the grasping of a creeper by four men who are creeper-gatherers: from the beginning to the end, or from the middle to the end; likewise, from the end to the beginning, or from the middle to the beginning.

Yathā hi vallihārakesu catūsu purisesu eko valliyā mūlameva paṭhamaṃ passati, so taṃ mūle chetvā sabbaṃ ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā ‘‘iti kho, bhikkhave, avijjāpaccayā saṅkhārā…pe… jātipaccayā jarāmaraṇa’’nti (ma. ni. 1.402; saṃ. ni. 2.2) ādito paṭṭhāya yāva pariyosānāpi paṭiccasamuppādaṃ deseti.

For just as among four creeper-gatherers, one first sees the root of the creeper, and cutting it at the root, he pulls the whole of it, takes it, and puts it to use; so the Blessed One teaches dependent origination from the beginning right up to the end: 'So, bhikkhus, with ignorance as condition, there are volitional formations… with birth as condition, there is aging-and-death' (MN 38; SN 12.1).

Yathā pana tesu purisesu eko valliyā majjhaṃ paṭhamaṃ passati, so majjhe chinditvā uparibhāgaññeva ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā ‘‘tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato [Pg.155] uppajjati nandī. Yā vedanāsu nandī, tadupādānaṃ. Tassupādānapaccayā bhavo, bhavapaccayā jātī’’ti (ma. ni. 1.409; saṃ. ni. 3.5) majjhato paṭṭhāya yāva pariyosānāpi deseti.

And just as among those men, one first sees the middle of the creeper, and cutting it in the middle, he pulls only the upper part, takes it, and puts it to use; so the Blessed One teaches from the middle to the end: 'For one who delights in that feeling, welcomes it, and remains holding to it, delight arises. Whatever delight there is in feelings is clinging. With clinging as condition, becoming; with becoming as condition, birth' (MN 38; SN 22.85).

Yathā ca tesu purisesu eko valliyā aggaṃ paṭhamaṃ passati, so agge gahetvā aggānusārena yāva mūlā sabbaṃ ādāya kamme upaneti, evaṃ bhagavā ‘‘jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ, jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ no vā kathaṃ vo ettha hotīti? Jātipaccayā, bhante, jarāmaraṇaṃ. Evaṃ no ettha hoti jātipaccayā jarāmaraṇanti. Bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ, avijjāpaccayā nu kho, bhikkhave, saṅkhārā no vā kathaṃ vo ettha hotī’’ti (ma. ni. 1.403) pariyosānato paṭṭhāya yāva āditopi paṭiccasamuppādaṃ deseti.

And just as among those men, one first sees the tip of a creeper, takes hold of the tip, and following the tip all the way to the root, takes it all and applies it to his work, so the Blessed One says: ‘“With birth as condition, aging-and-death”—thus it was said. Now, bhikkhus, is aging-and-death conditioned by birth, or not? How does it appear to you in this matter?’ ‘With birth as condition, venerable sir, aging-and-death. Thus it appears to us in this matter: aging-and-death is conditioned by birth.’ ‘“With becoming as condition, birth”… “With ignorance as condition, volitional formations”—thus it was said. Now, bhikkhus, are volitional formations conditioned by ignorance, or not? How does it appear to you in this matter?’ (cf. MN 38). Thus he teaches dependent origination from the end back to the beginning.

Yathā panetesu purisesu eko valliyā majjhameva paṭhamaṃ passati, so majjhe chinditvā heṭṭhā otaranto yāva mūlā ādāya kamme upaneti, evaṃ bhagavā ‘‘ime ca, bhikkhave, cattāro āhārā kinnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavā? Ime cattāro āhārā taṇhānidānā, taṇhāsamudayā, taṇhājātikā, taṇhāpabhavā. Taṇhā kinnidānā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā kinnidānā…pe… saṅkhārā avijjānidānā…pe… avijjāpabhavā’’ti (saṃ. ni. 2.11) majjhato paṭṭhāya yāva ādito deseti.

Again, just as one of these men first sees the middle of a creeper, cuts it in the middle and, going downwards, takes it as far as the root and applies it to his work, so the Blessed One teaches from the middle back to the beginning, saying: ‘And these four kinds of nutriment, bhikkhus—what is their source, what their origin, what their birth, what their provenance? These four kinds of nutriment have craving as their source, craving as their origin, craving as their birth, craving as their provenance. Craving—what is its source…? Feeling… Contact… The six sense bases… Name-and-form… Consciousness… Volitional formations—what is their source…? … Volitional formations have ignorance as their source… ignorance as their provenance’ (SN 12.11).

583. Kasmā panevaṃ desetīti? Paṭiccasamuppādassa samantabhaddakattā sayañca desanāvilāsappattattā. Samantabhaddako hi paṭiccasamuppādo, tato tato ñāyapaṭivedhāya saṃvattatiyeva. Desanāvilāsappatto ca bhagavā catuvesārajjapaṭisambhidāyogena catubbidhagambhīrabhāvappattiyā ca. So desanāvilāsappattattā nānānayeheva dhammaṃ deseti.

583. But why does he teach in this way? Because dependent origination is good all around, and because he himself has attained grace in exposition. For dependent origination is good all around, as it is conducive from any point to the penetration of the right method. And the Blessed One, having attained grace in exposition through his endowment with the four kinds of fearlessness and the analytical knowledges, and through his attainment of the fourfold profundity, teaches the Dhamma in various ways because of this attainment of grace in exposition.

Visesato panassa yā ādito paṭṭhāya anulomadesanā, sā pavattikāraṇavibhāgasaṃmūḷhaṃ veneyyajanaṃ samanupassato yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca pavattāti viññātabbā. Yā pariyosānato paṭṭhāya paṭilomadesanā, sā ‘‘kicchaṃ vatāyaṃ loko [Pg.156] āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati cā’’tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) nayena kicchāpannaṃ lokaṃ anuvilokayato pubbabhāgapaṭivedhānusārena tassa tassa jarāmaraṇādikassa dukkhassa attanā adhigatakāraṇasandassanatthaṃ. Yā majjhato paṭṭhāya yāva ādi pavattā, sā āhāranidānavavatthāpanānusārena yāva atītaṃ addhānaṃ atiharitvā puna atītaddhato pabhuti hetuphalapaṭipāṭisandassanatthaṃ. Yā pana majjhato paṭṭhāya yāva pariyosānaṃ pavattā, sā paccuppanne addhāne anāgataddhahetusamuṭṭhānato pabhuti anāgataddhasandassanatthaṃ. Tāsu yā pavattikāraṇasammūḷhassa veneyyajanassa yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca ādito paṭṭhāya anulomadesanā vuttā, sā idha nikkhittāti veditabbā.

But specifically, it should be understood that his teaching in forward order from the beginning is intended for those persons to be trained who are confused about the analysis of the causes of the process of existence, for the purpose of showing them this process according to its respective causes and showing the sequence of arising. The teaching in reverse order from the end is for one who reflects on the world as having fallen into difficulty—‘Alas, this world has fallen into difficulty: it is born, ages, dies, passes away, and is reborn’ (DN 14; SN 12.4)—for the purpose of showing, in accordance with his initial penetration, the causes that he himself discovered for such suffering as aging-and-death. The teaching that proceeds from the middle back to the beginning is for showing the sequence of cause and effect by tracing it back into the past in accordance with the establishment of nutriment as a condition, and then showing the sequence from the past onwards. The teaching that proceeds from the middle to the end is for showing the future, beginning from the arising of causes for the future in the present. Among these, it should be understood that the teaching presented here is the one in forward order from the beginning, which is intended for those confused about the causes of the process of existence, to show them this process and the sequence of arising according to its respective causes.

584. Kasmā panettha avijjā ādito vuttā, kiṃ pakativādīnaṃ pakati viya avijjāpi akāraṇaṃ mūlakāraṇaṃ lokassāti? Na akāraṇaṃ. ‘‘Āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) hi avijjāya kāraṇaṃ vuttaṃ. Atthi pana pariyāyo yena mūlakāraṇaṃ siyā, ko pana soti? Vaṭṭakathāya sīsabhāvo.

584. But why is ignorance stated here as the beginning? Is it that, like the primal nature (pakati) of the primordialists, ignorance is an uncaused root cause of the world? No, it is not without a cause. For it is said, ‘With the arising of the taints, there is the arising of ignorance’ (MN 9), showing that ignorance has a cause. But there is a way in which it could be considered the root cause. What is it? It holds the principal place in the account of the round of existence.

Bhagavā hi vaṭṭakathaṃ kathento dve dhamme sīsaṃ katvā katheti, avijjaṃ vā. Yathāha – ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā avijjā’’ti (a. ni. 10.61). Bhavataṇhaṃ vā. Yathāha – ‘‘purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā bhavataṇhā’’ti (a. ni. 10.62).

For when the Blessed One explains the round of existence, he makes two states primary in his explanation: either ignorance or craving for existence. As was said: ‘Bhikkhus, a first point of ignorance is not discerned, of which it might be said: “Before this, ignorance did not exist, and it came to be later.” And though this is said, bhikkhus, it is still discerned that ignorance has a specific condition.’ (AN 10.61). Or craving for existence. As was said: ‘Bhikkhus, a first point of craving for existence is not discerned, of which it might be said: “Before this, craving for existence did not exist, and it came to be later.” And though this is said, bhikkhus, it is still discerned that craving for existence has a specific condition.’ (AN 10.62).

585. Kasmā pana bhagavā vaṭṭakathaṃ kathento ime dve dhamme sīsaṃ katvā kathetīti? Sugatiduggatigāmino kammassa visesahetubhūtattā. Duggatigāmino hi kammassa visesahetu avijjā. Kasmā? Yasmā avijjābhibhūto puthujjano aggisantāpalaguḷābhighātaparissamābhibhūtā vajjhagāvī tāya parissamāturatāya nirassādampi attano anatthāvahampi ca uṇhodakapānaṃ [Pg.157] viya kilesasantāpato nirassādampi duggatinipātanato ca attano anatthāvahampi pāṇātipātādiṃ anekappakāraṃ duggatigāmikammaṃ ārabhati. Sugatigāmino pana kammassa visesahetu bhavataṇhā. Kasmā? Yasmā bhavataṇhābhibhūto puthujjano sā vuttappakārā gāvī sītūdakataṇhāya saassādaṃ attano parissamavinodanañca sītūdakapānaṃ viya kilesasantāpavirahato saassādaṃ sugatisampāpanena attano duggatidukkhaparissamavinodanañca pāṇātipātā veramaṇiādiṃ anekappakāraṃ sugatigāmikammaṃ ārabhati.

585. But why does the Blessed One, when explaining the round of existence, make these two states primary? Because they are the special causes for kamma that leads to good and bad destinations. Ignorance is the special cause for kamma leading to bad destinations. Why? Because an uninstructed worldling, overwhelmed by ignorance—like a cow for slaughter that, overcome by the torment of being seared by fire and struck with a club, drinks hot water that is tasteless and harmful to it because it is afflicted by that torment—undertakes various kinds of kamma leading to a bad destination, such as the destruction of life, which is tasteless because of the torment of the defilements and harmful to himself because it leads to a fall into a bad destination. But craving for existence is the special cause for kamma leading to good destinations. Why? Because an uninstructed worldling, overwhelmed by craving for existence—like that same cow that, thirsting for cool water, drinks cool water that is pleasant and relieves its torment—undertakes various kinds of kamma leading to a good destination, such as abstaining from the destruction of life, which is pleasant because it is free from the torment of the defilements and which relieves the torment of suffering in a bad destination by bringing attainment of a good destination.

586. Etesu pana vaṭṭakathāya sīsabhūtesu dhammesu katthaci bhagavā ekadhammamūlikaṃ desanaṃ deseti. Seyyathidaṃ, ‘‘iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇa’’ntiādi (saṃ. ni. 2.23). Tathā ‘‘upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna’’ntiādi (saṃ. ni. 2.52). Katthaci ubhayamūlikampi. Seyyathidaṃ, ‘‘avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ itthetaṃ dvayaṃ. Dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedetī’’tiādi (saṃ. ni. 2.19). Tāsu desanāsu ‘‘avijjāpaccayā saṅkhārā’’ti ayamidha avijjāvasena ekadhammamūlikā desanāti veditabbā. Evaṃ tāvettha desanābhedato viññātabbo vinicchayo.

586. Among these states, which are primary in the account of the round of existence, the Blessed One sometimes gives a teaching with a single root. For instance: ‘Thus, bhikkhus, ignorance is the supporting condition for volitional formations; volitional formations are the supporting condition for consciousness….’ (SN 12.23). And: ‘Bhikkhus, for one who dwells contemplating gratification in things that are fuel for clinging, craving increases. With craving as condition, there is clinging….’ (SN 12.52). Sometimes he gives a teaching with a double root. For instance: ‘Bhikkhus, for the fool, hindered by ignorance and fettered by craving, this body has come to be. Thus there is this body and external name-and-form; so this is a dyad. With the dyad as condition, there is contact through the six sense bases; touched by them, the fool experiences pleasure and pain….’ (SN 12.19). Among these teachings, the one beginning ‘With ignorance as condition, volitional formations,’ should be understood here as a teaching with a single root, namely, ignorance. Thus the analysis should be understood according to the different kinds of teaching.

587. Atthatoti avijjādīnaṃ padānaṃ atthato. Seyyathidaṃ, pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. Taṃ avindiyaṃ vindatīti avijjā. Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotītipi avijjā. Dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā. Antavirahite saṃsāre sabbayonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti avijjā. Paramatthato avijjamānesu itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti avijjā. Apica cakkhuviññāṇādīnaṃ [Pg.158] vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi avijjā.

587. As to meaning: this is the meaning of the terms beginning with ignorance. For instance: bodily misconduct and so on are called ‘unobtainable’ (avindiya) in the sense that they are unfit to be pursued. Because it obtains (vindati) what is unobtainable (avindiya), it is called ignorance (avijjā). Conversely, bodily good conduct and so on are called ‘obtainable’ (vindiya). Because it does not obtain (na vindati) what is obtainable (vindiya), it is called ignorance (avijjā). Also, it is ignorance because it makes unknown the meaning of the aggregates as a heap, the meaning of the sense bases as sources, the meaning of the elements as voidness, the meaning of the faculties as sovereignty, and the meaning of the truths as reality. It is also ignorance because it makes unknown the fourfold meaning of suffering, etc., stated in terms of affliction, etc. It is ignorance because it makes beings run on in the beginningless round of existence through all destinations, planes of existence, stations of consciousness, and abodes of beings. It is ignorance because it runs on with respect to what is non-existent in the ultimate sense, such as a woman or a man, but does not run on with respect to what is existent, such as the aggregates. Furthermore, it is ignorance because it conceals the bases and objects of such consciousnesses as eye-consciousness, and it conceals dependent origination and dependently arisen phenomena.

Yaṃ paṭicca phalameti, so paccayo. Paṭiccāti na vinā apaccakkhatvāti attho. Etīti uppajjati ceva pavattati cāti attho. Apica upakārakaṭṭho paccayaṭṭho. Avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā.

A condition (paccaya) is that depending on which a result comes to be. ‘Depending on’ (paṭicca) means not without, not separate from. ‘Comes to be’ (eti) means it both arises and continues. Furthermore, the meaning of ‘condition’ is that of a supporting factor. It is ignorance (avijjā) and it is a condition (paccayo), hence ‘ignorance-condition’ (avijjāpaccayo). Therefore, ‘on account of the ignorance-condition’ (avijjāpaccayā).

Saṅkhatamabhisaṅkharontīti saṅkhārā. Apica avijjāpaccayā saṅkhārā, saṅkhārasaddena āgatasaṅkhārāti duvidhā saṅkhārā. Tattha puññāpuññāneñjābhisaṅkhārā tayo, kāyavacīcittasaṅkhārā tayoti ime cha avijjāpaccayā saṅkhārā. Te sabbepi lokiyakusalākusalacetanāmattameva honti.

‘They form the formed’ (saṅkhatam abhisaṅkharonti), thus they are called ‘formations’ (saṅkhārā). Furthermore, formations are of two kinds: those conditioned by ignorance, and those designated by the word ‘saṅkhāra’. Therein, there are the three formations—meritorious, demeritorious, and imperturbable—and the three formations—bodily, verbal, and mental. These six are the formations conditioned by ignorance. All of them are simply worldly wholesome and unwholesome volitions.

Saṅkhatasaṅkhāro, abhisaṅkhatasaṅkhāro, abhisaṅkharaṇakasaṅkhāro, payogābhisaṅkhāroti ime pana cattāro saṅkhāra-saddena āgatasaṅkhārā. Tattha ‘‘aniccā vata saṅkhārā’’tiādīsu (dī. ni. 2.221, 272; saṃ. ni. 1.186) vuttā sabbepi sappaccayā dhammā saṅkhatasaṅkhārā nāma. Kammanibbattā tebhūmakā rūpārūpadhammā abhisaṅkhatasaṅkhārāti aṭṭhakathāsu vuttā, tepi ‘‘aniccā vata saṅkhārā’’ti (dī. ni. 2.221; 272; saṃ. ni. 1.186) ettheva saṅgahaṃ gacchanti. Visuṃ pana nesaṃ āgataṭṭhānaṃ na paññāyati. Tebhūmikakusalākusalacetanā pana abhisaṅkharaṇakasaṅkhāroti vuccati, tassa ‘‘avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañceva saṅkhāraṃ abhisaṅkharotī’’tiādīsu (saṃ. ni. 2.51) āgataṭṭhānaṃ paññāyati. Kāyikacetasikaṃ pana vīriyaṃ payogābhisaṅkhāroti vuccati, so ‘‘yāvatikā abhisaṅkhārassa gati, tāvatikā gantvā akkhāhataṃ maññe aṭṭhāsī’’tiādīsu (a. ni. 3.15) āgato.

Furthermore, these four are the formations that come under the term 'formations': conditioned formations, specially conditioned formations, conditioning formations, and formations of exertion. Among these, all causally conditioned phenomena spoken of in passages such as, 'Impermanent, alas, are formations!' are called 'conditioned formations.' Material and immaterial phenomena in the three realms produced by kamma are called 'specially conditioned formations' in the commentaries, and they too are included right here in 'Impermanent, alas, are formations!' A separate textual source for them, however, is not apparent. Furthermore, wholesome and unwholesome volitions in the three realms are called 'conditioning formations'; their textual source is apparent in passages such as, 'Bhikkhus, this person, overcome by ignorance, conditions a meritorious formation.' Furthermore, bodily and mental energy is called 'formations of exertion'; it is found in passages such as, 'Having gone as far as the momentum of the conditioning force extends, it stood still, I suppose, as if fixed to an axle.'

Na kevalañca eteyeva, aññepi ‘‘saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro’’tiādinā (ma. ni. 1.464) nayena saṅkhāra-saddena āgatā aneke saṅkhārā. Tesu natthi so saṅkhāro, yo saṅkhatasaṅkhārehi saṅgahaṃ na gaccheyya, ito paraṃ saṅkhārapaccayā viññāṇantiādīsu vuttaṃ vuttanayeneva veditabbaṃ.

And it is not only these; there are also many other formations that come under the term 'formations' by the method beginning: 'For a bhikkhu, friend Visākha, who is attaining the cessation of perception and feeling, the verbal formation ceases first, then the bodily formation, then the mental formation.' Among these, there is no formation that would not be included under conditioned formations. Henceforth, what is stated in passages such as 'from formations as condition, consciousness arises' should be understood in the way already explained.

Avutte [Pg.159] pana vijānātīti viññāṇaṃ. Namatīti nāmaṃ. Ruppatīti rūpaṃ. Āye tanoti āyatañca nayatīti āyatanaṃ. Phusatīti phasso. Vedayatīti vedanā. Paritassatīti taṇhā. Upādiyatīti upādānaṃ. Bhavati bhāvayati cāti bhavo. Jananaṃ jāti. Jiraṇaṃ jarā. Maranti etenāti maraṇaṃ. Socanaṃ soko. Paridevanaṃ paridevo. Dukkhayatīti dukkhaṃ. Uppādaṭṭhitivasena vā dvidhā khaṇatītipi dukkhaṃ. Dummanabhāvo domanassaṃ. Bhuso āyāso upāyāso.

Furthermore, regarding the terms not yet explained: It is 'consciousness' because it cognizes. It is 'name' because it inclines. It is 'form' because it is afflicted. It is a 'base' because it extends what comes and leads on what is long. It is 'contact' because it touches. It is 'feeling' because it experiences. It is 'craving' because it thirsts. It is 'clinging' because it grasps. It is 'becoming' because it becomes and brings into being. Generation is 'birth.' Decaying is 'aging.' It is 'death' because they die by means of it. Sorrowing is 'sorrow.' Lamenting is 'lamentation.' It is 'suffering' because it causes suffering. Or it is also 'suffering' because it digs away in two ways: by way of arising and presence. The state of a troubled mind is 'grief.' Extreme fatigue is 'despair.'

Sambhavantīti abhinibbattanti. Na kevalañca sokādīheva, atha kho sabbapadehi sambhavanti-saddassa yojanā kātabbā. Itarathā hi ‘‘avijjāpaccayā saṅkhārā’’ti vutte kiṃ karontīti na paññāyeyya, sambhavantīti pana yojanāya sati avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti paccayapaccayuppannavavatthānaṃ kataṃ hoti. Esa nayo sabbattha.

'They come into being' means they are produced. The application of the word 'come into being' should be made not only with sorrow and the other terms, but with all the terms. For otherwise, when it is said, 'From ignorance as condition, formations,' it would not be apparent what they do. But when the application 'come into being' is present, then: 'it is ignorance and it is a condition, thus it is a condition of ignorance.' Therefore, by the statement 'From ignorance as condition, formations come into being,' the distinction between the condition and the conditionally arisen phenomenon is made. This is the method in all cases.

Evanti niddiṭṭhanayanidassanaṃ. Tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. Etassāti yathāvuttassa. Kevalassāti asammissassa, sakalassa vā. Dukkhakkhandhassāti dukkhasamūhassa, na sattassa, na sukhasubhādīnaṃ. Samudayoti nibbatti. Hotīti sambhavati. Evamettha atthato viññātabbo vinicchayo.

The word 'Thus' is an indication of the method that has been explained. By it, the text shows that this occurs only from causes such as ignorance, not from a creator god or the like. 'Of this' means of what has been stated. 'Mere' means unmixed, or alternatively, whole. 'Mass of suffering' means the aggregate of suffering, not of a being, nor of pleasure, beauty, and so on. 'Origination' means arising. 'There is' means it comes to be. In this way, the definitive meaning should be understood here.

588. Lakkhaṇāditoti avijjādīnaṃ lakkhaṇādito. Seyyathidaṃ – aññāṇalakkhaṇā avijjā, sammohanarasā, chādanapaccupaṭṭhānā, āsavapadaṭṭhānā. Abhisaṅkharaṇalakkhaṇā saṅkhārā, āyūhanarasā, cetanāpaccupaṭṭhānā, avijjāpadaṭṭhānā. Vijānanalakkhaṇaṃ viññāṇaṃ, pubbaṅgamarasaṃ, paṭisandhipaccupaṭṭhānaṃ, saṅkhārapadaṭṭhānaṃ, vatthārammaṇapadaṭṭhānaṃ vā. Namanalakkhaṇaṃ nāmaṃ, sampayogarasaṃ, avinibbhogapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Ruppanalakkhaṇaṃ rūpaṃ, vikiraṇarasaṃ, abyākatapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. Āyatanalakkhaṇaṃ saḷāyatanaṃ, dassanādirasaṃ, vatthudvārabhāvapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. Phusanalakkhaṇo phasso, saṅghaṭṭanaraso, saṅgatipaccupaṭṭhāno, saḷāyatanapadaṭṭhāno. Anubhavanalakkhaṇā vedanā, visayarasasambhogarasā, sukhadukkhapaccupaṭṭhānā, phassapadaṭṭhānā. Hetulakkhaṇā taṇhā, abhinandanarasā, atittabhāvapaccupaṭṭhānā, vedanāpadaṭṭhānā. Gahaṇalakkhaṇaṃ [Pg.160] upādānaṃ, amuñcanarasaṃ, taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ, taṇhāpadaṭṭhānaṃ. Kammakammaphalalakkhaṇo bhavo, bhāvanabhavanaraso, kusalākusalābyākatapaccupaṭṭhāno, upādānapadaṭṭhāno. Jātiādīnaṃ lakkhaṇādīni saccaniddese vuttanayeneva veditabbāni. Evamettha lakkhaṇāditopi viññātabbo vinicchayo.

588. By way of characteristic, etc.: This means by way of the characteristic, etc., of ignorance and the other links. That is: Ignorance has the characteristic of not knowing, the function of causing delusion, the manifestation of concealing, and the proximate cause of the taints. Formations have the characteristic of conditioning, the function of accumulating, the manifestation of volition, and the proximate cause of ignorance. Consciousness has the characteristic of cognizing, the function of being the forerunner, the manifestation of rebirth-linking, and the proximate cause of formations, or alternatively, a base and an object. Name has the characteristic of inclining, the function of association, the manifestation of inseparability, and the proximate cause of consciousness. Form has the characteristic of being afflicted, the function of being scattered, the manifestation of being indeterminate, and the proximate cause of consciousness. The sixfold sense base has the characteristic of being a sphere of operation, the function of seeing, etc., the manifestation of being a physical base and a door, and the proximate cause of name-and-form. Contact has the characteristic of touching, the function of impinging, the manifestation of concurrence, and the proximate cause of the sixfold sense base. Feeling has the characteristic of being experienced, the function of enjoying the taste of the object, the manifestation of pleasure and pain, and the proximate cause of contact. Craving has the characteristic of being a cause of suffering, the function of delighting, the manifestation of insatiability, and the proximate cause of feeling. Clinging has the characteristic of grasping, the function of not letting go, the manifestation as the strengthening of craving and as wrong view, and the proximate cause of craving. Becoming has the characteristic of kamma and the result of kamma, the function of bringing to be and being, the manifestation as wholesome, unwholesome, and indeterminate, and the proximate cause of clinging. The characteristics, etc., of birth and the other links should be understood in the way stated in the Exposition of the Truths. Thus, the definitive meaning should be understood here also by way of characteristic, etc.

589. Ekavidhāditoti ettha avijjā aññāṇādassanamohādibhāvato ekavidhā. Appaṭipattimicchāpaṭipattito duvidhā. Tathā sasaṅkhārāsaṅkhārato. Vedanattayasampayogato tividhā. Catusaccapaṭivedhato catubbidhā. Gatipañcakādīnavacchādanato pañcavidhā. Dvārārammaṇato pana sabbesupi arūpadhammesu chabbidhatā veditabbā.

589. By way of being singlefold, etc.: Herein, ignorance is singlefold in that it is a state of not knowing, not seeing, delusion, and so on. It is twofold as non-comprehension and wrong comprehension. Likewise, it is twofold as prompted and unprompted. It is threefold by way of its association with the three kinds of feeling. It is fourfold by way of non-penetration of the four truths. It is fivefold by way of concealing the danger in the five destinations. Furthermore, its sixfold nature should be understood in relation to the doors and objects in all immaterial phenomena.

Saṅkhārā sāsavavipākadhammadhammādibhāvato ekavidhā. Kusalākusalato duvidhā. Tathā parittamahaggatahīnamajjhimamicchattaniyatāniyatato. Tividhā puññābhisaṅkhārādibhāvato. Catubbidhā catuyonisaṃvattanato. Pañcavidhā pañcagatigāmito.

Volitional formations are singlefold due to their nature as being with taints, as being phenomena that produce results, and so on. They are twofold by way of the wholesome and unwholesome. Similarly, they are twofold by way of the limited and exalted, the inferior and middling, and the wrongly-fixed and unfixed. They are threefold due to their nature as meritorious formations, and so on. They are fourfold as they cause rebirth in the four birth-origins. They are fivefold as they lead to the five destinations.

Viññāṇaṃ lokiyavipākādibhāvato ekavidhaṃ. Sahetukāhetukādito duvidhaṃ. Bhavattayapariyāpannato, vedanattayasampayogato, ahetukadvihetukatihetukato ca tividhaṃ. Yonigativasena catubbidhaṃ, pañcavidhañca.

Consciousness is of one kind due to its nature as worldly result, etc. It is of two kinds as with roots and without roots, etc. It is of three kinds as comprised in the three planes of existence, associated with the three feelings, and as rootless, with two roots, and with three roots. It is fourfold and fivefold according to birth-origin and destination.

Nāmarūpaṃ viññāṇasannissayato kammapaccayato ca ekavidhaṃ. Sārammaṇanārammaṇato duvidhaṃ. Atītādito tividhaṃ. Yonigativasena catubbidhaṃ, pañcavidhañca.

Name-and-form is of one kind as dependent on consciousness and conditioned by kamma. It is of two kinds as with an object and without an object. It is of three kinds as past, etc. It is fourfold and fivefold according to birth-origin and destination.

Saḷāyatanaṃ sañjātisamosaraṇaṭṭhānato ekavidhaṃ. Bhūtappasādaviññāṇādito duvidhaṃ. Sampattāsampattanobhayagocarato tividhaṃ. Yonigatipariyāpannato catubbidhaṃ pañcavidhañcāti iminā nayena phassādīnampi ekavidhādibhāvo veditabboti evamettha ekavidhāditopi viññātabbo vinicchayo.

The six sense bases are singlefold as the place of arising and convergence. They are twofold by way of sensitive matter and consciousness, and so on. They are threefold by way of having an object that has arrived, has not arrived, or is neither of the two. They are fourfold and fivefold as comprised in the birth-origins and destinations. In this way, the singlefold nature and so on of contact and the rest should also be understood. Thus, the analysis here is to be understood by way of the singlefold, and so on.

590. Aṅgānañca vavatthānāti sokādayo cettha bhavacakkassa avicchedadassanatthaṃ vuttā. Jarāmaraṇabbhāhatassa hi bālassa te sambhavanti. Yathāha [Pg.161] – ‘‘assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohamāpajjatī’’ti (saṃ. ni. 4.252). Yāva ca tesaṃ pavatti, tāva avijjāyāti punapi avijjāpaccayā saṅkhārāti sambandhameva hoti bhavacakkaṃ. Tasmā tesaṃ jarāmaraṇeneva ekasaṅkhepaṃ katvā dvādaseva paṭiccasamuppādaṅgānīti veditabbāni. Evamettha aṅgānaṃ vavatthānatopi viññātabbo vinicchayo.

590. Regarding the demarcation of the factors: Herein, sorrow and so on are stated to show the uninterrupted nature of the cycle of existence. For they arise in a fool who is afflicted by aging and death. As it is said: 'Bhikkhus, when an uninstructed ordinary person is touched by a painful bodily feeling, he sorrows, grieves, and laments; he beats his breast, wails, and becomes distraught.' And as long as these occur, so long does ignorance occur. Thus, again, with 'conditioned by ignorance, volitional formations arise,' the cycle of existence is indeed connected. Therefore, by grouping these together with aging and death, it should be understood that there are just twelve factors of dependent origination. Thus, the analysis here is also to be understood by way of the demarcation of the factors.

Ayaṃ tāvettha saṅkhepakathā.

This, for now, is the concise exposition here.

Avijjāpaccayāsaṅkhārapadakathā

The Exposition of the Phrase 'Conditioned by Ignorance, Volitional Formations'

561. Ayaṃ pana vitthāranayo – avijjāti suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu. Vuttañhetaṃ ‘‘tattha katamā avijjā, dukkhe aññāṇaṃ…pe… dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa’’nti (dha. sa. 1106). Tattha kiñcāpi ṭhapetvā lokuttaraṃ saccadvayaṃ sesaṭṭhānesu ārammaṇavasena avijjā uppajjati, evaṃ santepi paṭicchādanavaseneva idha adhippetā. Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti, tathā samudayaṃ, nirodhaṃ, maggaṃ, pubbantasaṅkhātaṃ atītaṃ khandhapañcakaṃ, aparantasaṅkhātaṃ anāgataṃ khandhapañcakaṃ, pubbantāparantasaṅkhātaṃ tadubhayaṃ, idappaccayatāpaṭiccasamuppannadhammasaṅkhātaṃ idappaccayatañceva paṭiccasamuppannadhamme ca paṭicchādetvā tiṭṭhati. ‘‘Ayaṃ avijjā, ime saṅkhārā’’ti evaṃ yāthāvasarasalakkhaṇamettha paṭivijjhituṃ na deti. Tasmā dukkhe aññāṇaṃ…pe… idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti vuccati.

561. Now, this is the detailed explanation. Ignorance (avijjā), according to the Suttanta method, is the lack of knowledge in four instances beginning with suffering; according to the Abhidhamma method, it is the lack of knowledge in eight instances including the past ends. For it is said: 'Herein, what is ignorance? Lack of knowledge concerning suffering... lack of knowledge concerning the path leading to the cessation of suffering; lack of knowledge concerning the past end, the future end, both the past and future ends; lack of knowledge concerning this-conditionality and dependently arisen phenomena.' Here, although ignorance arises by way of taking as object the remaining six instances, setting aside the two supramundane truths, it is nevertheless intended here only in the sense of concealment. For when it arises, it stands concealing the truth of suffering, not allowing its true, inherent characteristic to be penetrated. Similarly, it stands concealing the origin, cessation, and path; the past five aggregates reckoned as the past end; the future five aggregates reckoned as the future end; both of these reckoned as both the past and future ends; and both this-conditionality and the dependently arisen phenomena, which are reckoned as 'this-conditionality and dependently arisen phenomena.' It does not allow one to penetrate herein their true, inherent characteristic, as in: 'This is ignorance, these are volitional formations.' Therefore, it is called 'lack of knowledge concerning suffering... lack of knowledge concerning this-conditionality and dependently arisen phenomena.'

592. Saṅkhārāti puññādayo tayo kāyasaṅkhārādayo tayoti evaṃ pubbe saṅkhepato vuttā cha, vitthārato panettha puññābhisaṅkhāro dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā ceva bhāvanāvasena pavattā pañca rūpāvacarakusalacetanā cāti terasa cetanā honti. Apuññābhisaṅkhāro pāṇātipātādivasena pavattā dvādasa akusalacetanā[Pg.162]. Āneñjābhisaṅkhāro bhāvanāvaseneva pavattā catasso arūpāvacarakusalacetanā cāti tayopi saṅkhārā ekūnatiṃsa cetanā honti.

592. The formations (saṅkhārā) are the three, namely, meritorious formations and so on, and the three, namely, bodily formations and so on; thus, six were briefly stated before. But here in detail, the meritorious formation (puññābhisaṅkhāra) consists of thirteen volitions: the eight wholesome sense-sphere volitions occurring through giving, virtue, and so on, and the five wholesome form-sphere volitions occurring through meditation. The demeritorious formation (apuññābhisaṅkhāra) consists of the twelve unwholesome volitions occurring through killing living beings and so on. The imperturbable formation (āneñjābhisaṅkhāra) consists of the four wholesome formless-sphere volitions occurring through meditation alone. Thus, these three formations amount to twenty-nine volitions.

Itaresu pana tīsu kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. Ayaṃ tiko kammāyūhanakkhaṇe puññābhisaṅkhārādīnaṃ dvārato pavattidassanatthaṃ vutto. Kāyaviññattiṃ samuṭṭhāpetvā hi kāyadvārato pavattā aṭṭha kāmāvacarakusalacetanā, dvādasa akusalacetanāti samavīsati cetanā kāyasaṅkhāro nāma. Tā eva vacīviññattiṃ samuṭṭhāpetvā vacīdvārato pavattā vacīsaṅkhāro nāma. Abhiññācetanā panettha parato viññāṇassa paccayo na hotīti na gahitā. Yathā ca abhiññācetanā, evaṃ uddhaccacetanāpi na hoti. Tasmā sāpi viññāṇassa paccayabhāve apanetabbā, avijjāpaccayā pana sabbāpetā honti. Ubhopi viññattiyo asamuṭṭhāpetvā manodvāre uppannā pana sabbāpi ekūnatiṃsati cetanā cittasaṅkhāroti. Iti ayaṃ tiko purimattikameva pavisatīti atthato puññābhisaṅkhārādīnaṃyeva vasena avijjāya paccayabhāvo veditabbo.

Furthermore, concerning the other three: bodily volition is the bodily formation, verbal volition is the verbal formation, and mental volition is the mental formation. This triad is stated to show the occurrence through the doors of the meritorious formations and so on at the moment of accumulating kamma. For, having produced bodily intimation, the twenty volitions that occur through the body-door—namely, the eight wholesome sense-sphere volitions and the twelve unwholesome volitions—are called the bodily formation. Those same volitions, having produced verbal intimation and occurring through the speech-door, are called the verbal formation. Herein, the volition of direct knowledge is not included because it is not a condition for consciousness hereafter. And just as the volition of direct knowledge, so too the volition of restlessness is not a condition. Therefore, it too should be removed when considering the conditions for consciousness. However, all these volitions are indeed conditioned by ignorance. Furthermore, all twenty-nine volitions that arise in the mind-door without producing either of the two intimations are called the mental formation. Thus, this triad is included in the previous triad. Therefore, in terms of meaning, the conditionality from ignorance should be understood only by way of the meritorious formations and so on.

593. Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘ime saṅkhārā avijjā paccayā hontī’’ti? Avijjābhāve bhāvato. Yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tasseva hetubhūte tividhepi saṅkhāre ārabhati. Samudaye aññāṇena dukkhahetubhūtepi taṇhāparikkhāre saṅkhāre sukhahetuto maññamāno ārabhati. Nirodhe pana magge ca aññāṇena dukkhassa anirodhabhūtepi gativisese dukkhanirodhasaññī hutvā nirodhassa ca amaggabhūtesupi yaññāmaratapādīsu nirodhamaggasaññī hutvā dukkhanirodhaṃ patthayamāno yaññāmaratapādimukhena tividhepi saṅkhāre ārabhati.

593. Here, it might be asked: “How is it to be known that ‘these formations are conditioned by ignorance’?” By their arising when ignorance is present. For one in whom the non-knowledge known as ignorance regarding suffering and so on is not abandoned, that person, firstly, due to ignorance regarding suffering, perceives the suffering of saṃsāra as pleasure and thus undertakes the threefold formations that are the cause of that very suffering. Due to ignorance regarding the origin, even though the formations, which are the accessories of craving, are causes of suffering, that person regards them as causes of happiness and thus undertakes them. Furthermore, regarding cessation and the path, due to ignorance, even in particular destinations that are not the cessation of suffering, that person perceives them as the cessation of suffering; and even in sacrifices, austerities, and so on, which are not the path to cessation, that person perceives them as the path to cessation. Desiring the cessation of suffering, that person undertakes the threefold formations by means of sacrifices, austerities, and so on.

Apica so tāya catūsu saccesu appahīnāvijjatāya visesato jātijarārogamaraṇādianekādīnavavokiṇṇampi puññaphalasaṅkhātaṃ dukkhaṃ dukkhato ajānanto tassa adhigamāya kāyavacīcittasaṅkhārabhedaṃ puññābhisaṅkhāraṃ [Pg.163] ārabhati devaccharakāmako viya maruppapātaṃ. Sukhasammatassāpi ca tassa puññaphalassa ante mahāpariḷāhajanikaṃ vipariṇāmadukkhataṃ appassādatañca apassantopi tappaccayaṃ vuttappakārameva puññābhisaṅkhāraṃ ārabhati salabho viya dīpasikhābhinipātaṃ, madhubindugiddho viya ca madhulittasatthadhārālehanaṃ. Kāmupasevanādīsu ca savipākesu ādīnavaṃ apassanto sukhasaññāya ceva kilesābhibhūtatāya ca dvārattayappavattampi apuññābhisaṅkhāraṃ ārabhati, bālo viya gūthakīḷanaṃ, maritukāmo viya ca visakhādanaṃ. Āruppavipākesu cāpi saṅkhāravipariṇāmadukkhataṃ anavabujjhamāno sassatādivipallāsena cittasaṅkhārabhūtaṃ āneñjābhisaṅkhāraṃ ārabhati, disāmūḷho viya pisācanagarābhimukhamaggagamanaṃ.

Furthermore, due to that unabandoned ignorance regarding the four truths, that person, not knowing as suffering the suffering known as the fruit of merit—even though it is especially intermingled with the many dangers of birth, aging, sickness, death, and so on—undertakes, for the attainment of that fruit, the meritorious formation, which is divided into bodily, verbal, and mental formations, like one desiring a celestial nymph who leaps from a cliff. And although that fruit of merit is considered to be happiness, not seeing at its end the great feverish burning, the suffering due to change, and its ungratifying nature, one undertakes the meritorious formation of the very kind described, which is the cause of that fruit, like a moth plunging into a flame, or like one greedy for a drop of honey licking a honey-smeared razor's edge. And not seeing the danger in sensual indulgence and so on, together with their results, through the perception of pleasure and through being overcome by defilements, one undertakes the demeritorious formation that proceeds through the three doors, like a fool playing with excrement, or like one who wishes to die eating poison. And also, not comprehending the suffering of formations and the suffering due to change in the results of the formless sphere, through the perversion of eternalism and so on, one undertakes the imperturbable formation, which is a mental formation, like one who has lost their way taking the road to a city of goblins.

Evaṃ yasmā avijjābhāvatova saṅkhārabhāvo, na abhāvato. Tasmā jānitabbametaṃ ‘‘ime saṅkhārā avijjāpaccayā hontī’’ti. Vuttampi cetaṃ ‘‘avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti, apuññābhisaṅkhārampi abhisaṅkharoti, āneñjābhisaṅkhārampi abhisaṅkharoti. Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā, vijjā uppannā; so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharotī’’ti.

Thus, since the existence of formations is due to the presence of ignorance, and not to its absence, it should be known that: ‘These formations are conditioned by ignorance.’ And this has also been said: ‘Bhikkhus, an unwise person, possessed of ignorance, constructs the meritorious formation, constructs the demeritorious formation, and constructs the imperturbable formation. But when, bhikkhus, a bhikkhu’s ignorance is abandoned and true knowledge has arisen, then through the fading away of ignorance and the arising of true knowledge, he does not construct the meritorious formation...’

Paṭṭhānapaccayakathā

Exposition on the Paṭṭhāna Conditions

594. Etthāha – gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti? Tatridaṃ vuccati, bhagavatā hi ‘‘hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo’’ti (paṭṭhā. 1.1.paccayuddesa) catuvīsati paccayā vuttā.

594. Here it is said: Let us first accept this: ignorance is a condition for formations. But then it should be stated: For which formations and how is it a condition? Herein, it is said that the Blessed One has stated twenty-four conditions: “Root-condition, object-condition, dominance-condition, immediate-condition, contiguous-condition, co-nascence-condition, reciprocity-condition, dependence-condition, decisive support-condition, pre-nascence-condition, post-nascence-condition, repetition-condition, kamma-condition, result-condition, nutriment-condition, faculty-condition, jhāna-condition, path-condition, association-condition, dissociation-condition, presence-condition, absence-condition, disappearance-condition, non-disappearance-condition.”

Tattha [Pg.164] hetu ca so paccayo cāti hetupaccayo, hetu hutvā paccayo, hetubhāvena paccayoti vuttaṃ hoti. Ārammaṇapaccayādīsupi eseva nayo.

Herein, it is a root-condition (hetupaccayo) because it is a root and it is a condition. It is a condition by being a root; it is a condition by way of its nature as a root—thus it is said. This same method applies to the object-condition and so forth.

595. Tattha hetūti vacanāvayavakāraṇamūlānametaṃ adhivacanaṃ. ‘‘Paṭiññā, hetū’’tiādīsu hi loke vacanāvayavo hetūti vuccati. Sāsane pana ‘‘ye dhammā hetuppabhavā’’tiādīsu (mahāva. 60) kāraṇaṃ. ‘‘Tayo kusalahetū, tayo akusalahetū’’tiādīsu (dha. sa. 1059) mūlaṃ hetūti vuccati, taṃ idha adhippetaṃ. Paccayoti ettha pana ayaṃ vacanattho, paṭicca etasmā etīti paccayo. Apaccakkhāya naṃ vattatīti attho. Yo hi dhammo yaṃ dhammaṃ apaccakkhāya tiṭṭhati vā uppajjati vā, so tassa paccayoti vuttaṃ hoti. Lakkhaṇato pana upakārakalakkhaṇo paccayo. Yo hi dhammo yassa dhammassa ṭhitiyā vā uppattiyā vā upakārako hoti, so tassa paccayoti vuccati. Paccayo, hetu, kāraṇaṃ, nidānaṃ, sambhavo, pabhavotiādi atthato ekaṃ, byañjanato nānaṃ. Iti mūlaṭṭhena hetu, upakārakaṭṭhena paccayoti saṅkhepato mūlaṭṭhena upakārako dhammo hetupaccayo.

595. Herein, the term ‘hetu’ is a designation for a component of speech, a cause, and a root. In the world, in such phrases as ‘the proposition, the reason,’ a component of speech is called a ‘hetu.’ But in the Dispensation, in such phrases as ‘those things that are of cause-origin,’ it means cause. In such phrases as ‘three wholesome roots, three unwholesome roots,’ root is called ‘hetu,’ and that is what is intended here. As for ‘paccaya’ (condition), this is its verbal meaning: ‘dependent on this, it proceeds’ (paṭicca etasmā eti), thus it is a condition (paccayo). The meaning is that it proceeds without leaving it behind. For it is said that whatever phenomenon stands or arises without leaving another phenomenon behind, the latter is a condition for the former. By characteristic, however, a condition has the characteristic of being supportive. For it is said that whatever phenomenon is supportive of the stability or arising of another phenomenon, the former is called a condition for the latter. ‘Condition’ (paccayo), ‘root’ (hetu), ‘cause’ (kāraṇa), ‘source’ (nidāna), ‘origin’ (sambhava), ‘provenance’ (pabhavo), and so on are one in meaning but different in expression. Thus, it is a ‘hetu’ in the sense of root, and a ‘paccaya’ in the sense of being supportive. In brief, a phenomenon that is supportive in the sense of being a root is a root-condition.

So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo kusalādīnaṃ kusalādibhāvasādhakoti ācariyānaṃ adhippāyo. Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati. Na hi so tesaṃ kusalādibhāvaṃ sādheti, na ca paccayo na hoti. Vuttañhetaṃ ‘‘hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.1.1). Ahetukacittānañca vinā etena abyākatabhāvo siddho, sahetukānampi ca yonisomanasikārādipaṭibaddho kusalādibhāvo, na sampayuttahetupaṭibaddho. Yadi ca sampayuttahetūsu sabhāvatova kusalādibhāvo siyā, sampayuttesu hetupaṭibaddho alobho kusalo vā siyā abyākato vā. Yasmā pana ubhayathāpi hoti, tasmā yathā sampayuttesu, evaṃ hetūsupi kusalāditā pariyesitabbā.

The teachers' view is that this root-condition establishes the state of being wholesome, etc., for wholesome states, etc., just as rice seeds, etc., do for rice plants, etc., and as the color of a gem, etc., does for the lustre of a gem, etc. However, if this were so, the nature of a root-condition would not be established in the case of material phenomena originated therefrom. For that root does not establish their state of being wholesome, etc., yet it is not that it is not a condition. For this has been stated: 'Roots are a condition for states associated with roots and for the material phenomena originated therefrom by way of root-condition' (Paṭṭhāna 1.1.1). Furthermore, for rootless consciousnesses, the indeterminate state is established without this root; and even for states with roots, the state of being wholesome, etc., is dependent on wise attention, etc., not on the associated root. And if the state of being wholesome, etc., were inherent in the associated roots, non-greed would be either wholesome or indeterminate. But since it is both, therefore, just as in the associated states, so too in the roots themselves, the nature of being wholesome, etc., must be sought.

Kusalādibhāvasādhanavasena [Pg.165] pana hetūnaṃ mūlaṭṭhaṃ agahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na kiñci virujjhati. Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, ahetukā tilabījakādisevālā viya na suppatiṭṭhitā. Iti mūlaṭṭhena upakārakoti suppatiṭṭhitabhāvasādhanena upakārako dhammo hetupaccayoti veditabbo.

However, if the meaning of ‘root’ for the roots is taken not in the sense of establishing wholesome and other states, but in the sense of establishing firmness, then nothing is contradicted. For phenomena that have obtained the root-condition are firm and well-established, like trees with well-grown roots, whereas those without a root are not well-established, like duckweed the size of sesame seeds and the like. Thus, a phenomenon that is helpful by way of being a root—that is, helpful by establishing firmness—should be understood as the root-condition.

596. Tato paresu ārammaṇabhāvena upakārako dhammo ārammaṇapaccayo. So ‘‘rūpāyatanaṃ cakkhuviññāṇadhātuyā’’ti (paṭṭhā. 1.1.2) ārabhitvāpi ‘‘yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.2) osāpitattā na koci dhammo na hoti. Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvāva uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādiārammaṇaṃ ārabbheva uppajjanti ceva tiṭṭhanti ca. Tasmā sabbepi cittacetasikānaṃ ārammaṇabhūtā dhammā ārammaṇapaccayoti veditabbā.

596. Among the subsequent conditions, a phenomenon that is helpful by way of being an object is the object-condition. Since the teaching begins with “the form-sphere is a condition for the eye-consciousness element” (Paṭṭhāna 1.1.2), and concludes with “whatever phenomena are taken as object, based on which whatever mental and mental-factor phenomena arise, those phenomena are a condition for those respective phenomena by way of object-condition” (Paṭṭhāna 1.1.2), there is no phenomenon that is not an object-condition. Just as a weak person rises and stands only by leaning on a staff or a rope, so too do mental and mental-factor phenomena arise and persist only by taking an object such as form. Therefore, all phenomena that become objects for mental and mental-factor phenomena should be understood as the object-condition.

597. Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo, so sahajātārammaṇavasena duvidho. Tattha ‘‘chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo’’tiādivacanato (paṭṭhā. 1.3.3) chandavīriyacittavīmaṃsāsaṅkhātā cattāro dhammā adhipatipaccayoti veditabbā, no ca kho ekato. Yadā hi chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittaṃ pavattati, tadā chandova adhipati, na itare. Esa nayo sesesupi.

597. A phenomenon that is helpful by way of being foremost is the dominance-condition; it is twofold by way of co-nascence and object. Herein, from the statement, “Desire as dominance is a condition for the states associated with desire and for the material forms originating from them by way of dominance-condition” (Paṭṭhāna 1.3.3), it should be understood that the four phenomena—namely, desire, energy, consciousness, and investigation—are dominance-conditions, but not simultaneously. For when consciousness proceeds by making desire the principal thing, by making desire the foremost thing, then desire alone is the dominant factor, not the others. The same principle applies to the rest.

Yaṃ pana dhammaṃ garuṃ katvā arūpadhammā pavattanti, so nesaṃ ārammaṇādhipati. Tena vuttaṃ ‘‘yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo’’ti (paṭṭhā. 1.1.3).

Furthermore, whatever phenomenon is taken as important, based upon which immaterial phenomena proceed, that is their object-dominance condition. Hence it is said: “Whatever phenomena are taken as important, based on which whatever mental and mental-factor phenomena arise, those phenomena are a condition for those respective phenomena by way of dominance-condition” (Paṭṭhāna 1.1.3).

598. Anantarabhāvena upakārako dhammo anantarapaccayo. Samanantarabhāvena upakārako dhammo samanantarapaccayo. Idañca paccayadvayaṃ [Pg.166] bahudhā papañcayanti. Ayaṃ panettha sāro, yo hi esa cakkhuviññāṇānantarā manodhātu, manodhātuanantarā manoviññāṇadhātūtiādi cittaniyamo, so yasmā purimapurimacittavaseneva ijjhati, na aññathā, tasmā attano attano anantaraṃ anurūpassa cittuppādassa uppādanasamattho dhammo anantarapaccayo. Tenevāha – ‘‘anantarapaccayoti cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo’’tiādi (paṭṭhā. 1.1.4). Yo anantarapaccayo, sveva samanantarapaccayo. Byañjanamattameva hettha nānaṃ, upacayasantatīsu viya adhivacananiruttidukādīsu viya ca. Atthato pana nānaṃ natthi.

598. A phenomenon that is helpful by way of proximity is the proximity-condition. A phenomenon that is helpful by way of contiguity is the contiguity-condition. These two conditions are elaborated in many ways. Herein, this is the essence: the fixed order of consciousness—such as the mind-element arising immediately after eye-consciousness, and the mind-consciousness-element arising immediately after the mind-element, etc.—succeeds only through the power of the immediately preceding consciousness, and not otherwise. Therefore, a phenomenon capable of producing the arising of a suitable consciousness immediately after itself is the proximity-condition. For that reason, He said: “By proximity-condition: the eye-consciousness element and its associated states are a condition for the mind-element and its associated states by way of proximity-condition,” and so on (Paṭṭhāna 1.1.4). Whatever is the proximity-condition is itself the contiguity-condition. The difference here is merely in the letter, as with accumulation and continuity, and as with the dyads of designation and expression, etc. In meaning, however, there is no difference.

Yampi ‘‘atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo’’ti ācariyānaṃ mataṃ, taṃ ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo’’tiādīhi (paṭṭhā. 1.1.418) virujjhati. Yampi tattha vadanti ‘‘dhammānaṃ samuṭṭhāpanasamatthatā na parihāyati, bhāvanābalena pana vāritattā dhammā samanantarā nuppajjantī’’ti, tampi kālānantaratāya abhāvameva sādheti. Bhāvanābalena hi tattha kālānantaratā natthīti, mayampi etadeva vadāma. Yasmā ca kālānantaratā natthi, tasmā samanantarapaccayatā na yujjati. Kālānantaratāya hi tesaṃ samanantarapaccayo hotīti laddhi. Tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. Kathaṃ? Natthi etesaṃ antaranti hi anantarā. Saṇṭhānābhāvato suṭṭhu anantarāti samanantarā.

The teachers’ view that “it is the proximity-condition due to immediacy in substance, and the contiguity-condition due to immediacy in time” is contradicted by statements such as “for one emerging from cessation, the wholesome state of the sphere of neither-perception-nor-non-perception is a condition for the attainment of fruition by way of contiguity-condition” (Paṭṭhāna 1.1.418). Furthermore, what they say in that regard—“the capacity to produce states does not decline, but because they are prevented by the power of development, states do not arise contiguously”—also establishes the absence of immediacy in time. For there, due to the power of development, there is no immediacy in time; this is precisely what we say. And because there is no immediacy in time, contiguity-conditionality is not tenable. For their doctrine is that it is a contiguity-condition because of immediacy in time. Therefore, without adhering to this view, one should accept the difference here as merely verbal, not in meaning. How so? “There is no interval for them”—thus they are proximate (anantarā). “Because of the absence of any formation between them, they are thoroughly proximate”—thus they are contiguous (samanantarā).

599. Uppajjamānova saha uppādanabhāvena upakārako dhammo sahajātapaccayo pakāsassa padīpo viya. So arūpakkhandhādivasena chabbidho hoti. Yathāha – ‘‘cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. Cattāro mahābhūtā aññamaññaṃ, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ, cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ, mahābhūtā upādārūpānaṃ, rūpino dhammā arūpīnaṃ dhammānaṃ kiñcikāle sahajātapaccayena paccayo, kiñcikāle na sahajātapaccayena paccayo’’ti (paṭṭhā. 1.1.6). Idaṃ hadayavatthumeva sandhāya vuttaṃ.

599. A phenomenon that, while itself arising, is helpful by way of causing other phenomena to arise together with it, is the co-nascence condition, like a lamp for light. It is of six kinds by way of the immaterial aggregates and so forth. As it is said: “The four immaterial aggregates are a condition for each other by co-nascence. The four great elements are a condition for each other. At the moment of conception, mentality and materiality are a condition for each other. Consciousness and mental factors are a condition for consciousness-originated materiality. The great elements are a condition for derived materiality. Material phenomena are at certain times a condition for immaterial phenomena by co-nascence, and at certain times are not a condition by co-nascence” (Paṭṭhāna 1.1.6). This was said with reference only to the heart-base.

600. Aññamaññaṃ [Pg.167] uppādanupatthambhanabhāvena upakārako dhammo aññamaññapaccayo aññamaññūpatthambhakaṃ tidaṇḍakaṃ viya. So arūpakkhandhādivasena tividho hoti. Yathāha – ‘‘cattāro khandhā arūpino aññamaññapaccayena paccayo. Cattāro mahābhūtā okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo’’ti (paṭṭhā. 1.1.7).

600. A phenomenon that is helpful by way of mutual production and support is the mutuality condition, like the three sticks of a tripod supporting one another. It is of three kinds by way of the immaterial aggregates and so forth. As it is said: “The four immaterial aggregates are a condition for each other by mutuality condition. The four great elements are a condition for each other. At the moment of conception, mentality and materiality are a condition for each other by mutuality condition” (Paṭṭhāna 1.1.7).

601. Adhiṭṭhānākārena nissayākārena ca upakārako dhammo nissayapaccayo tarucittakammādīnaṃ pathavīpaṭādayo viya. So ‘‘cattāro khandhā arūpino aññamaññaṃ nissayapaccayena paccayo’’ti evaṃ sahajāte vuttanayeneva veditabbo. Chaṭṭho panettha koṭṭhāso ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… sota… ghāna… jivhā… kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo’’ti (paṭṭhā. 1.1.8) evaṃ vibhatto.

601. A phenomenon that is helpful by way of being a foundation and by way of being a support is the support condition, like the earth and cloth for trees, paintings, and so forth. It should be understood in the same way as was stated for the co-nascence condition, thus: “The four immaterial aggregates are a condition for each other by support condition,” and so on. Here, however, the sixth part is distinguished thus: “The eye-base is a condition for the eye-consciousness element and its associated phenomena by support condition… and so on… The ear-base… nose-base… tongue-base… body-base is a condition for the body-consciousness element and its associated phenomena by support condition. That materiality which, being depended upon, the mind-element and the mind-consciousness element occur—that materiality is a condition for the mind-element, for the mind-consciousness element, and for their associated phenomena by support condition” (Paṭṭhāna 1.1.8).

602. Upanissayapaccayoti ettha pana ayaṃ tāva vacanattho, tadadhīnavuttitāya attano phalena nissito na paṭikkhittoti nissayo. Yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇassetaṃ adhivacanaṃ. Tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo.

602. Now, as to the term ‘decisive support condition,’ first, this is the word-meaning: a ‘support’ (nissaya) is so called because it is depended upon and not rejected by its own result, since the result’s existence is dependent on it. And just as intense exertion (āyāso) is upāyāso, so too a strong support (nissayo) is upanissayo. This is a synonym for a powerful cause. Therefore, a phenomenon that is helpful by way of being a powerful cause should be understood as the decisive support condition.

So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividho hoti. Tattha ‘‘dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃkatvā paccavekkhati, pubbe suciṇṇāni garuṃkatvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃkatvā paccavekkhati, sekkhā gotrabhuṃ garuṃkatvā paccavekkhanti, vodānaṃ garuṃkatvā paccavekkhanti. Sekkhā maggā vuṭṭhahitvā maggaṃ garuṃkatvā paccavekkhantī’’ti (paṭṭhā. 1.1.423) evamādinā nayena ārammaṇūpanissayo tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvāva vibhatto. Tattha yaṃ ārammaṇaṃ garuṃkatvā cittacetasikā uppajjanti, taṃ niyamato tesu ārammaṇesu balavārammaṇaṃ hoti. Iti garukattabbamattaṭṭhena [Pg.168] ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti evametesaṃ nānattaṃ veditabbaṃ.

It is of three kinds: object decisive support, contiguity decisive support, and natural decisive support. Among these, the object decisive support is first explained without making a distinction from the object predominance condition, in the manner beginning thus: “Having given a gift, undertaken the precepts, or performed the Uposatha observance, one reflects on it, holding it in high esteem; one reflects on previously well-practiced deeds, holding them in high esteem; having emerged from jhāna, one reflects on the jhāna, holding it in high esteem; trainees reflect on the change-of-lineage consciousness (gotrabhū), holding it in high esteem; they reflect on the purification (vodāna), holding it in high esteem. Trainees, having emerged from the path, reflect on the path, holding it in high esteem” (Paṭṭhāna 1.1.423). Therein, whatever object is held in high esteem when consciousness and mental factors arise, that object is, by rule, a powerful one among their objects. Thus, the distinction between these two should be understood as follows: in the sense of being merely an object to be held in high esteem, it is object predominance; in the sense of being a powerful cause, it is object decisive support.

Anantarūpanissayopi ‘‘purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.9) nayena anantarapaccayena saddhiṃ nānattaṃ akatvāva vibhatto. Mātikānikkhepe pana nesaṃ ‘‘cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.4) nayena anantarassa, ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.9) nayena upanissayassa āgatattā nikkhepe viseso atthi. Sopi atthato ekībhāvameva gacchati. Evaṃ santepi attano attano anantarā anurūpassa cittuppādassa pavattanasamatthatāya anantaratā, purimacittassa pacchimacittuppādane balavatāya anantarūpanissayatā veditabbā. Yathā hi hetupaccayādīsu kiñci dhammaṃ vināpi cittaṃ uppajjati, na evaṃ anantaracittaṃ vinā cittassa uppatti nāma atthi. Tasmā balavapaccayo hoti. Iti attano attano anantarā anurūpacittuppādanavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayoti evametesaṃ nānattaṃ veditabbaṃ.

The contiguity decisive support is also explained without making a distinction from the contiguity condition, in the manner beginning with: “The preceding wholesome aggregates are a condition for the succeeding wholesome aggregates by way of the decisive support condition” (Paṭṭhāna 1.1.9). However, in the exposition of the matrix, there is a distinction between them. For the contiguity condition, it is stated in the manner beginning with: “The eye-consciousness element and its associated phenomena are a condition for the mind-element and its associated phenomena by way of the contiguity condition” (Paṭṭhāna 1.1.4). For the decisive support condition, it is stated in the manner beginning with: “The preceding wholesome phenomena are a condition for the succeeding wholesome phenomena by way of the decisive support condition” (Paṭṭhāna 1.1.9). Even so, in meaning, they become one and the same. Despite this, the state of contiguity should be understood as the capacity of each immediately preceding consciousness to cause the occurrence of a corresponding consciousness, while the state of contiguity decisive support should be understood as the power of the preceding consciousness in producing the subsequent consciousness. For just as consciousness arises even without some phenomena, such as the root condition, so there is no such thing as the arising of consciousness without an immediately preceding consciousness. Therefore, it is a powerful condition. Thus, the distinction between them should be understood as follows: by way of producing a corresponding consciousness immediately after itself, it is the contiguity condition; by way of being a powerful cause, it is the contiguity decisive support condition.

Pakatūpanissayo pana pakato upanissayo pakatūpanissayo. Pakato nāma attano santāne nipphādito vā saddhāsīlādi upasevito vā utubhojanādi. Pakatiyā eva vā upanissayo pakatūpanissayo, ārammaṇānantarehi asammissoti attho. Tassa pakatūpanissayo ‘‘saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti. Sīlaṃ, sutaṃ, cāgaṃ, paññaṃ upanissāya dānaṃ deti…pe… samāpattiṃ uppādeti. Saddhā, sīlaṃ, sutaṃ, cāgo, paññā saddhāya, sīlassa, sutassa, cāgassa, paññāya, upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.1.423) nayena anekappakārato pabhedo veditabbo. Iti ime saddhādayo pakatā ceva balavakāraṇaṭṭhena upanissayā cāti pakatūpanissayoti.

Now, as for established decisive support: a well-prepared, strong cause is an established decisive support. 'Well-prepared' refers to that which is produced in one's own continuum, such as faith, virtue, and so on, or that which is cultivated, such as suitable climate, food, and so on. Alternatively, a strong cause by its very nature is an established decisive support; the meaning is that it is unmixed with object and proximity conditions. The classification of this established decisive support should be understood in many ways according to the method beginning with: 'Relying on faith, one gives a gift, undertakes moral virtue, performs the observance day duties, develops absorption, develops insight, develops the path, develops direct knowledge, develops attainment. Relying on moral virtue, learning, generosity, and wisdom, one gives a gift… and so on… develops attainment. Faith, moral virtue, learning, generosity, and wisdom are a condition for faith, for moral virtue, for learning, for generosity, and for wisdom by way of decisive support condition.' Thus, these qualities beginning with faith are both well-prepared and are decisive supports in the sense of being a strong cause; therefore, they are called 'established decisive support'.

603. Paṭhamataraṃ [Pg.169] uppajjitvā vattamānabhāvena upakārako dhammo purejātapaccayo. So pañcadvāre vatthārammaṇahadayavatthuvasena ekādasavidho hoti. Yathāha – ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Sota…pe… ghāna, jivhā, kāyāyatanaṃ, rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ manodhātuyā. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. Manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ kiñcikāle purejātapaccayena paccayo. Kiñcikāle na purejātapaccayena paccayo’’ti (paṭṭhā. 1.1.10).

603. A state that assists by having arisen first and being present is the pre-nascence condition. In the five sense-doors, it is of eleven kinds by way of physical bases, objects, and the heart-base. As it is said: “The eye-base is a condition for the eye-consciousness element and its associated states by way of the pre-nascence condition. The ear… and so on… nose, tongue, body-base; visible form, sound, odor, taste, and tangible object are a condition for the body-consciousness element and its associated states by way of the pre-nascence condition. Visible form, sound, odor, taste, and tangible object are a condition for the mind-element. That material form depending on which the mind-element and the mind-consciousness element occur, that material form is a condition for the mind-element and its associated states by way of the pre-nascence condition. For the mind-consciousness element and its associated states, it is a condition by way of pre-nascence condition at a certain time; it is not a condition by way of pre-nascence condition at a certain time.”

604. Purejātānaṃ rūpadhammānaṃ upatthambhakattena upakārako arūpadhammo pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsācetanā viya. Tena vuttaṃ ‘‘pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti (paṭṭhā. 1.1.11).

604. An immaterial state that assists by way of supporting previously arisen material states is the post-nascence condition, like the volition of desire for food for the bodies of young vultures. Therefore, it is said: “Subsequently arisen consciousness and mental factors are a condition for this previously arisen body by way of the post-nascence condition.”

605. Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvāya upakārako dhammo āsevanapaccayo ganthādīsu purimapurimābhiyogo viya. So kusalākusalakiriyajavanavasena tividho hoti. Yathāha – ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. Purimā purimā akusalā…pe… kiriyābyākatā dhammā pacchimānaṃ pacchimānaṃ kiriyābyākatānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12).

605. A state that assists by way of repetition for the purpose of making the immediately succeeding states proficient and strong is the repetition condition, like the preceding and repeated application to texts and so on. It is threefold by way of wholesome, unwholesome, and functional javana. As it is said: “Preceding wholesome states are a condition for succeeding wholesome states by way of the repetition condition. Preceding unwholesome states… and so on… preceding functional indeterminate states are a condition for succeeding functional indeterminate states by way of the repetition condition.”

606. Cittapayogasaṅkhātena kiriyabhāvena upakārako dhammo kammapaccayo. So nānakkhaṇikāya ceva kusalākusalacetanāya sahajātāya ca sabbāyapi cetanāya vasena duvidho hoti. Yathāha – ‘‘kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. Cetanā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo’’ti (paṭṭhā. 1.1.13).

606. A state that assists by way of being an action, which is reckoned as mental application, is the kamma condition. It is twofold: by way of wholesome and unwholesome volition that is of different moments, and by way of all co-nascent volition. As it is said: “Wholesome and unwholesome kamma is a condition for the resultant aggregates and for kamma-produced materiality by way of the kamma condition. Volition is a condition for its associated states and for the materiality produced by them by way of the kamma condition.”

607. Nirussāhasantabhāvena [Pg.170] nirussāhasantabhāvāya upakārako vipākadhammo vipākapaccayo. So pavatte taṃsamuṭṭhānānaṃ, paṭisandhiyaṃ kaṭattā ca rūpānaṃ, sabbattha ca sampayuttadhammānaṃ paccayo hoti. Yathāha –‘‘vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ vipākapaccayena paccayo…pe… paṭisandhikkhaṇe vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ kaṭattā ca rūpānaṃ. Tayo khandhā ekassa khandhassa. Dve khandhā dvinnaṃ khandhānaṃ kaṭattā ca rūpānaṃ vipākapaccayena paccayo. Khandhā vatthussa vipākapaccayena paccayo’’ti.

607. A resultant state that assists by its tranquil and effortless nature for the sake of a tranquil and effortless nature is the resultant condition. It is a condition for the materiality produced by it during the course of life, for kamma-produced materiality at rebirth-linking, and in all cases for its associated mental states. As it is said: “One resultant-indeterminate aggregate is a condition for three aggregates and for mind-produced materiality by way of the resultant condition… and so on… At the moment of rebirth-linking, one resultant-indeterminate aggregate is a condition for three aggregates and for kamma-produced materiality. Three aggregates are a condition for one aggregate. Two aggregates are a condition for two aggregates and for kamma-produced materiality by way of the resultant condition. The aggregates are a condition for the physical base by way of the resultant condition.”

608. Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā āhārapaccayo. Yathāha –‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo. Arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo’’tipi (paṭṭhā. 1.1.429) vuttaṃ.

608. The four nutriments, which assist by way of supporting material and immaterial states, are the nutriment condition. As it is said: “Edible food is a condition for this body by way of the nutriment condition. Immaterial nutriments are a condition for their associated states and for the materiality produced by them by way of the nutriment condition.” In the Question Section, however, it is also said: “At the moment of rebirth-linking, resultant-indeterminate nutriments are a condition for their associated aggregates and for kamma-produced materiality by way of the nutriment condition.”

609. Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsatindriyā indriyapaccayo. Tattha cakkhundriyādayo arūpadhammānaṃyeva, sesā rūpārūpānaṃ paccayā honti. Yathāha – ‘‘cakkhundriyaṃ cakkhuviññāṇadhātuyā…pe… sota… ghāna… jivhā… kāyindriyaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo. Rūpajīvitindriyaṃ kaṭattārūpānaṃ indriyapaccayena paccayo. Arūpino indriyā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ indriyapaccayena paccayo’’ti (paṭṭhā. 1.1.16). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ indriyapaccayena paccayo’’tipi (paṭṭhā. 1.1.430) vuttaṃ.

609. The twenty faculties, excluding the femininity faculty and the masculinity faculty, being helpful by way of dominance, are the faculty condition. Among them, the eye faculty and so forth are conditions only for immaterial phenomena, while the remaining faculties are conditions for both material and immaterial phenomena. As it is said: “The eye faculty is a condition for the eye-consciousness element…pe… the ear… the nose… the tongue… the body faculty is a condition for the body-consciousness element and for the states associated with them by way of the faculty condition. The material life faculty is a condition for kamma-produced materiality by way of the faculty condition. The immaterial faculties are a condition for the associated states and for the materiality produced thereby by way of the faculty condition” (Paṭṭh. 1.1.16). In the section on questions, it is also said: “At the moment of rebirth-linking, resultant-indeterminate faculties are a condition for the associated aggregates and for kamma-produced materiality by way of the faculty condition” (Paṭṭh. 1.1.430).

610. Upanijjhāyanaṭṭhena upakārakāni ṭhapetvā dvipañcaviññāṇe sukhadukkhavedanādvayaṃ sabbānipi kusalādibhedāni satta jhānaṅgāni jhānapaccayo. Yathāha –‘‘jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena [Pg.171] paccayo’’ti (paṭṭhā. 1.1.17). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ jhānapaccayena paccayo’’tipi (paṭṭhā. 1.1.431) vuttaṃ.

610. The seven jhana factors, classified as wholesome and so forth, being helpful by way of close contemplation, are the jhana condition, excluding the two feelings of pleasure and pain in the two sets of fivefold consciousnesses. As it is said: “The jhana factors are a condition for the states associated with jhana and for the materiality produced thereby by way of the jhana condition” (Paṭṭh. 1.1.17). In the section on questions, it is also stated: “At the moment of rebirth-linking, resultant-indeterminate jhana factors are a condition for the associated aggregates and for kamma-produced materiality by way of the jhana condition” (Paṭṭh. 1.1.431).

611. Yato tato vā niyyānaṭṭhena upakārakāni kusalādibhedāni dvādasa maggaṅgāni maggapaccayo. Yathāha – ‘‘maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo’’ti (paṭṭhā. 1.1.18). Pañhāvāre pana ‘‘paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ maggapaccayena paccayo’’tipi (paṭṭhā. 1.1.432) vuttaṃ. Ete pana dvepi jhānamaggapaccayā dvipañcaviññāṇāhetukacittesu na labbhantīti veditabbā.

611. The twelve path factors, classified as wholesome and so forth, being helpful by way of leading out, whether rightly or wrongly, are the path condition. As it is said: “The path factors are a condition for the states associated with the path and for the materiality produced thereby by way of the path condition” (Paṭṭh. 1.1.18). In the section on questions, it is also said: “At the moment of rebirth-linking, resultant-indeterminate path factors are a condition for the associated aggregates and for kamma-produced materiality by way of the path condition” (Paṭṭh. 1.1.432). However, it should be understood that these two, the jhana and path conditions, are not found in the two sets of fivefold consciousnesses and in rootless consciousnesses.

612. Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena upakārakā arūpadhammā sampayuttapaccayo. Yathāha – ‘‘cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.19).

612. Immaterial phenomena, being helpful by way of their association, which is characterized by having one basis, one object, one arising, and one ceasing, are the associated condition. As it is said: “The four immaterial aggregates are a condition for one another by way of the associated condition” (Paṭṭh. 1.1.19).

613. Ekavatthukādibhāvānupagamena upakārakā rūpino dhammā arūpīnaṃ dhammānaṃ, arūpinopi rūpīnaṃ vippayuttapaccayo. So sahajātapacchājātapurejātavasena tividho hoti. Vuttañhetaṃ ‘‘sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo. Pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.434). Abyākatapadassa pana sahajātavibhaṅge ‘‘paṭisandhikkhaṇe vipākābyākatā khandhā kaṭattārūpānaṃ vippayuttapaccayena paccayo. Khandhā vatthussa. Vatthu khandhānaṃ vippayuttapaccayena paccayo’’tipi (paṭṭhā. 1.1.434) vuttaṃ. Purejātaṃ pana cakkhundriyādivatthuvaseneva veditabbaṃ. Yathāha – ‘‘purejātaṃ cakkhāyatanaṃ cakkhuviññāṇassa…pe… kāyāyatanaṃ kāyaviññāṇassa vippayuttapaccayena paccayo. Vatthu vipākābyākatānaṃ kiriyābyākatānaṃ khandhānaṃ…pe… vatthu kusalānaṃ khandhānaṃ…pe… vatthu akusalānaṃ khandhānaṃ vippayuttapaccayena paccayo’’ti (paṭṭhā. 1.1.434).

613. Material phenomena, being helpful by not sharing a single basis and so forth, are the dissociated condition for immaterial phenomena, and immaterial phenomena are likewise for material phenomena. This is threefold: co-arisen, post-arisen, and pre-arisen. For it is said: “Co-arisen wholesome aggregates are a condition for mind-produced materiality by way of the dissociated condition. Post-arisen wholesome aggregates are a condition for this pre-arisen body by way of the dissociated condition” (Paṭṭh. 1.1.434). In the co-arisen analysis of the indeterminate term, it is also said: “At the moment of rebirth-linking, resultant-indeterminate aggregates are a condition for kamma-produced materiality by way of the dissociated condition. Aggregates are a condition for the base. The base is a condition for the aggregates by way of the dissociated condition” (Paṭṭh. 1.1.434). The pre-arisen, however, should be understood only in terms of the base consisting of the eye faculty and so forth. As it is said: “The pre-arisen eye base is a condition for eye-consciousness by way of the dissociated condition…pe… the body base is a condition for body-consciousness. The base is a condition for resultant-indeterminate and functional-indeterminate aggregates…pe… the base is a condition for wholesome aggregates…pe… the base is a condition for unwholesome aggregates by way of the dissociated condition” (Paṭṭh. 1.1.434).

614. Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārako dhammo atthipaccayo. Tassa arūpakkhandhamahābhūtanāmarūpacittacetasikamahābhūtaāyatanavatthuvasena sattadhā mātikā [Pg.172] nikkhittā. Yathāha –‘‘cattāro khandhā arūpino aññamaññaṃ atthipaccayena paccayo, cattāro mahābhūtā, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ. Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ. Mahābhūtā upādārūpānaṃ. Cakkhāyatanaṃ cakkhuviññāṇadhātuyā…pe… kāyāyatanaṃ…pe… rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. Rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ. Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo’’ti (paṭṭhā. 1.1.21).

614. A phenomenon that is helpful by supporting another such phenomenon through its state of presence, which has the characteristic of being present, is the presence condition. Its matrix is set forth in seven ways: by way of immaterial aggregates, great elements, name-and-form, mind and mental factors, great elements, sense bases, and the base. As it is said: “The four immaterial aggregates are a condition for one another by way of the presence condition. The four great elements are a condition for one another. At the moment of conception, name-and-form are a condition for one another. Mind and mental factors are a condition for mind-produced materiality. The great elements are a condition for derived materiality. The eye base is a condition for the eye-consciousness element…pe… the body base…pe… the visible form base…pe… the tangible base is a condition for the body-consciousness element and for the states associated with it by way of the presence condition. The visible form base…pe… the tangible base is a condition for the mind element and for the states associated with it. The material form on which the mind element and mind-consciousness element depend is a condition for the mind element, the mind-consciousness element, and the states associated with them by way of the presence condition” (Paṭṭh. 1.1.21).

Pañhāvāre pana sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriyantipi nikkhipitvā sahajāte tāva ‘‘eko khandho tiṇṇannaṃ khandhānaṃ taṃsamuṭṭhānānañca rūpānaṃ atthipaccayena paccayo’’tiādinā (paṭṭhā. 1.1.435) nayena niddeso kato, purejāte purejātānaṃ cakkhādīnaṃ vasena niddeso kato. Pacchājāte purejātassa imassa kāyassa pacchājātānaṃ cittacetasikānaṃ paccayavasena niddeso kato. Āhārindriyesu ‘‘kabaḷīkāro āhāro imassa kāyassa atthipaccayena paccayo. Rūpajīvitindriyaṃ kaṭattārūpānaṃ atthipaccayena paccayo’’ti (paṭṭhā. 1.1.435) evaṃ niddeso katoti.

In the Question Section, however, having also set forth co-nascence, pre-nascence, post-nascence, nutriment, and faculty, firstly, regarding co-nascence, the exposition is made in the manner beginning with: “One aggregate is a condition for the three aggregates and for the materiality originated therefrom by presence condition,” and so on. Regarding pre-nascence, the exposition is made by way of the pre-nascent eye, and so forth. Regarding post-nascence, the exposition is made by way of the conditionality of post-nascent mind and mental factors for this pre-nascent body. Regarding nutriment and faculty, the exposition is made thus: “Edible food is a condition for this body by presence condition. The material life faculty is a condition for kamma-produced materiality by presence condition.” Thus the exposition is made.

615. Attano anantarā uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānena upakārakā samanantaraniruddhā arūpadhammā natthipaccayo. Yathāha –‘‘samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo’’ti.

615. Immediately ceased immaterial phenomena, which are helpful by giving the opportunity for arising to the immaterial phenomena arising immediately after them, are the absence condition. As it is said: “Immediately ceased mind and mental factors are a condition for presently arisen mind and mental factors by way of the absence condition.”

Te eva vigatabhāvena upakārakattā vigatapaccayo. Yathāha – ‘‘samanantaravigatā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ vigatapaccayena paccayo’’ti.

Those very same states, being helpful by way of their having disappeared, are the disappearance condition. As it is said: “Immediately disappeared mind and mental factors are a condition for presently arisen mind and mental factors by way of the disappearance condition.”

Atthi paccayadhammā eva ca avigatabhāvena upakārakattā avigatapaccayoti veditabbā. Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto, ahetukadukaṃ vatvāpi hetuvippayuttaduko viyāti.

And the very same states of the presence condition, being helpful by way of their not having disappeared, should be understood as the non-disappearance condition. However, this pair is stated for the sake of elegance in the teaching, or in accordance with the capacity of those to be trained, just as the pair of states dissociated from a root is stated even after the rootless pair has been stated.

Avijjāpaccayāsaṅkhārapadavitthārakathā

The Detailed Exposition of the Clause ‘With Ignorance as Condition, Formations’

616. Evamimesu [Pg.173] catuvīsatiyā paccayesu ayaṃ avijjā,

616. Thus, among these twenty-four conditions, this ignorance:

Paccayo hoti puññānaṃ, duvidhānekadhā pana;

Paresaṃ pacchimānaṃ sā, ekadhā paccayo matāti.

Is a condition for meritorious formations in two ways; for the others, however, in many ways. For the final ones, that ignorance is considered a condition in one way.

Tattha puññānaṃ duvidhāti ārammaṇapaccayena ca upanissayapaccayena cāti dvedhā paccayo hoti. Sā hi avijjaṃ khayato vayato sammasanakāle kāmāvacarānaṃ puññābhisaṅkhārānaṃ ārammaṇapaccayena paccayo hoti. Abhiññācittena samohacittaṃ jānanakāle rūpāvacarānaṃ. Avijjāsamatikkamatthāya pana dānādīni ceva kāmāvacarapuññakiriyavatthūni pūrentassa, rūpāvacarajjhānāni ca uppādentassa dvinnampi tesaṃ upanissayapaccayena paccayo hoti. Tathā avijjāsammūḷhattā kāmabhavarūpabhavasampattiyo patthetvā tāneva puññāni karontassa.

Therein, ‘in two ways for meritorious formations’ means it is a condition in two ways: by object condition and by decisive support condition. For, when one contemplates ignorance as subject to destruction and decay, it is a condition by way of object condition for the meritorious formations of the sense sphere. When knowing a mind accompanied by delusion with a mind of direct knowledge, it is so for those of the form sphere. Furthermore, for one who fulfills the grounds for meritorious action of the sense sphere, such as giving, for the purpose of overcoming ignorance, and for one who develops the form-sphere absorptions, it is a condition for both of them by way of decisive support condition. Likewise for one who, being deluded by ignorance, aspires to the attainments of sense-sphere existence and form-sphere existence and performs those same meritorious deeds.

Anekadhā pana paresanti apuññābhisaṅkhārānaṃ anekadhā paccayo hoti. Kathaṃ? Esā hi avijjaṃ ārabbha rāgādīnaṃ uppajjanakāle ārammaṇapaccayena, garuṃkatvā assādanakāle ārammaṇādhipatiārammaṇūpanissayehi, avijjāsammūḷhassa anādīnavadassāvino pāṇātipātādīni karontassa upanissayapaccayena, dutiyajavanādīnaṃ anantarasamanantaraanantarūpanissayāsevananatthivigatapaccayehi, yaṃkiñci akusalaṃ karontassa hetu sahajāta aññamañña nissaya sampayutta atthi avigatapaccayehīti anekadhā paccayo hoti.

‘For the others, however, in many ways’ means it is a condition for demeritorious formations in many ways. How? For when greed and so on arise taking ignorance as object, it is a condition by way of object condition. When one esteems and enjoys it, it is by way of object-dominance and object-decisive-support conditions. For one who is deluded by ignorance, not seeing the danger, and commits the destruction of life and so on, it is by way of decisive support condition. For the second impulsion and so on, it is by way of contiguity, immediate contiguity, immediate decisive support, repetition, absence, and disappearance conditions. For one performing any unwholesome action, it is by way of root, co-nascence, mutuality, support, association, presence, and non-disappearance conditions. In these many ways it is a condition.

Pacchimānaṃ sā ekadhā paccayo matāti āneñjābhisaṅkhārānaṃ upanissayapaccayeneva ekadhā paccayo matā. So panassā upanissayabhāvo puññābhisaṅkhāre vuttanayeneva veditabboti.

‘For the final ones, that ignorance is considered a condition in one way’ means it is considered a condition for the imperturbable formations in one way only: by way of decisive support condition. And its nature as a decisive support should be understood in the same way as was stated for the meritorious formations.

617. Etthāha – kiṃ panāyamekāva avijjā saṅkhārānaṃ paccayo, udāhu aññepi paccayā santīti? Kiṃ panettha, yadi tāva ekāva, ekakāraṇavādo āpajjati. Athaññepi santi, ‘‘avijjāpaccayā saṅkhārā’’ti ekakāraṇaniddeso nupapajjatīti? Na nupapajjati. Kasmā? Yasmā –

617. Here one objects: ‘Is this ignorance the sole condition for formations, or do other conditions also exist?’ What is to be said on this? If, in the first place, it is the sole condition, the theory of a single cause follows. But if other conditions also exist, the specification of a single cause in ‘with ignorance as condition, formations’ is untenable.’ It is not untenable. Why? Because:

Ekaṃ na ekato idha, nānekamanekatopi no ekaṃ;

Phalamatthi atthi pana eka-hetuphaladīpane attho.

Here, a single result does not arise from a single cause, nor does a manifold one. Nor from many causes does a single result arise. A result does exist; however, there is a purpose in the explanation of a single cause and a single result.

Ekato [Pg.174] hi kāraṇato na idha kiñci ekaṃ phalamatthi, na anekaṃ. Nāpi anekehi kāraṇehi ekaṃ. Anekehi pana kāraṇehi anekameva hoti. Tathā hi anekehi utupathavībījasalilasaṅkhātehi kāraṇehi anekameva rūpagandharasādikaṃ aṅkurasaṅkhātaṃ phalaṃ uppajjamānaṃ dissati. Yaṃ panetaṃ ‘‘avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa’’nti ekekahetuphaladīpanaṃ kataṃ, tattha attho atthi, payojanaṃ vijjati.

For, from a single cause, no single result whatsoever exists here, nor a manifold one. Nor from many causes is there a single result. But from many causes, there is indeed a manifold result. Thus, from many causes—namely, season, earth, seed, and water—a manifold result, the sprout, comprising form, smell, taste, and so on, is seen to arise. However, in that explanation of a single cause and a single result which is made, such as ‘With ignorance as condition, formations; with formations as condition, consciousness,’ there is a meaning, there is a purpose.

Bhagavā hi katthaci padhānattā, katthaci pākaṭattā, katthaci asādhāraṇattā desanāvilāsassa ca veneyyānañca anurūpato ekameva hetuṃ vā phalaṃ vā dīpeti. ‘‘Phassapaccayā vedanā’’ti hi padhānattā ekameva hetuphalamāha. Phasso hi vedanāya padhānahetu yathāphassaṃ vedanā vavatthānato. Vedanā ca phassassa padhānaphalaṃ yathāvedanaṃ phassavavatthānato. ‘‘Semhasamuṭṭhānā ābādhā’’ti (a. ni. 10.60) pākaṭattā ekaṃ hetumāha. Pākaṭo hi ettha semho, na kammādayo. ‘‘Ye keci, bhikkhave, akusalā dhammā, sabbe te ayonisomanasikāramūlakā’’ti asādhāraṇattā ekaṃ hetumāha. Asādhāraṇo hi ayonisomanasikāro akusalānaṃ, sādhāraṇāni vatthārammaṇādīnīti. Tasmā ayamidha avijjā vijjamānesupi aññesu vatthārammaṇasahajātadhammādīsu saṅkhārakāraṇesu ‘‘assādānupassino taṇhā pavaḍḍhatī’’ti (saṃ. ni. 2.52) ca ‘‘avijjāsamudayā āsavasamudayo’’ti (ma. ni. 1.104) ca vacanato aññesampi taṇhādīnaṃ saṅkhārahetūnaṃ hetūti padhānattā, ‘‘avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī’’ti pākaṭattā, asādhāraṇattā ca saṅkhārānaṃ hetubhāvena dīpitāti veditabbā. Eteneva ca ekekahetuphaladīpanaparihāravacanena sabbattha ekekahetuphaladīpane payojanaṃ veditabbanti.

For the Blessed One reveals a single cause or a single result, sometimes due to its prominence, sometimes due to its obviousness, sometimes due to its uniqueness, and in accordance with the elegance of the teaching and the suitability for the disciples. For in the statement, 'From contact as condition, feeling comes to be,' a single cause and result is stated due to prominence. Indeed, contact is the principal cause of feeling, as feeling is established in accordance with contact; and feeling is the principal result of contact, as contact is established in accordance with feeling. In 'Ailments that arise from phlegm,' a single cause is stated due to its obviousness. For here, phlegm is obvious, not kamma and so forth. In 'Monks, whatever unwholesome states there are, all have their root in unwise attention,' a single cause is stated due to its uniqueness. For unwise attention is unique to unwholesome states, whereas bases, objects, and so forth are common. Therefore, here, this ignorance is to be understood as having been revealed as the cause of formations—even though other causes for formations exist, such as bases, objects, co-nascent phenomena, and so forth—due to its prominence, as it is the cause of other causes of formations such as craving (according to the statements, 'For one who constantly sees gratification, craving increases,' and 'From the arising of ignorance comes the arising of the taints'); due to its obviousness (as stated in, 'Monks, an uninstructed person, affected by ignorance, generates even a meritorious formation'); and due to its uniqueness. And by this very explanation for revealing a single cause and result, the purpose in revealing a single cause and result in every instance should be understood.

618. Etthāha – evaṃ santepi ekantāniṭṭhaphalāya sāvajjāya avijjāya kathaṃ puññāneñjābhisaṅkhārapaccayattaṃ yujjati? Na hi nimbabījato ucchu uppajjatīti. Kathaṃ na yujjissati? Lokasmiñhi –

618. Here it is asked: 'Even so, how can ignorance, which is entirely undesirable in its result and blameworthy, be a condition for meritorious and imperturbable formations? For surely, sugarcane does not arise from a nimba seed.' How can it not be consistent? For in the world—

Viruddho [Pg.175] cāviruddho ca, sadisāsadiso tathā;

Dhammānaṃ paccayo siddho, vipākā eva te ca na.

Opposed and unopposed, and likewise similar and dissimilar, a condition for phenomena is established; and those phenomena are not merely their results.

Dhammānaṃ hi ṭhānasabhāvakiccādiviruddho cāviruddho ca paccayo loke siddho. Purimacittaṃ hi aparacittassa ṭhānaviruddho paccayo, purimasippādisikkhā ca pacchā pavattamānānaṃ sippādikiriyānaṃ. Kammaṃ rūpassa sabhāvaviruddho paccayo, khīrādīni ca dadhiādīnaṃ. Āloko cakkhuviññāṇassa kiccaviruddho, guḷādayo ca āsavādīnaṃ. Cakkhurūpādayo pana cakkhuviññāṇādīnaṃ ṭhānāviruddhā paccayā. Purimajavanādayo pacchimajavanādīnaṃ sabhāvāviruddhā kiccāviruddhā ca.

For in the world, a condition for phenomena that is opposed and unopposed in terms of location, inherent nature, function, and so forth, is established. For the preceding mind is a condition opposed in location to the subsequent mind, and previous training in skills and so forth is a condition for the later performance of those skills. Kamma is a condition opposed in inherent nature to material form, and milk and so forth are conditions for curd and so forth. Light is a condition opposed in function to eye-consciousness, and molasses and so forth are conditions for intoxicants and so forth. However, the eye, visible forms, and so forth are conditions unopposed in location to eye-consciousness and so forth. The preceding impulsions and so forth are conditions unopposed in inherent nature and function to the subsequent impulsions and so forth.

Yathā ca viruddhāviruddhā paccayā siddhā, evaṃ sadisāsadisāpi. Sadisameva hi utuāhārasaṅkhātaṃ rūpaṃ rūpassa paccayo, sālibījādīni ca sāliphalādīnaṃ. Asadisampi rūpaṃ arūpassa, arūpañca rūpassa paccayo hoti, golomāviloma-visāṇa-dadhitilapiṭṭhādīni ca dubbā-sarabhūtiṇakādīnaṃ. Yesañca dhammānaṃ te viruddhāviruddhasadisāsadisapaccayā, na te dhammā tesaṃ dhammānaṃ vipākā eva.

Just as opposed and unopposed conditions are established, so too are similar and dissimilar ones. For indeed, a similar material phenomenon, namely, temperature and nutriment, is a condition for a material phenomenon, just as rice seeds and so forth are conditions for rice fruits and so forth. A dissimilar material phenomenon is also a condition for an immaterial phenomenon, and an immaterial phenomenon is a condition for a material phenomenon, just as cow hair, goat hair, horns, curds, and sesame flour are conditions for dubbā grass, sarabhū grass, and so forth. And those phenomena for which these opposed, unopposed, similar, and dissimilar conditions apply are not merely the results of those phenomena.

Iti ayaṃ avijjā vipākavasena ekantāniṭṭhaphalā, sabhāvavasena ca sāvajjāpi samānā sabbesampi etesaṃ puññābhisaṅkhārādīnaṃ yathānurūpaṃ ṭhānakiccasabhāvaviruddhāviruddhapaccayavasena, sadisāsadisapaccayavasena ca paccayo hotīti veditabbā. So cassā paccayabhāvo ‘‘yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tassa hetubhūte tividhepi saṅkhāre ārabhatī’’tiādinā nayena vutto eva.

Thus, this ignorance, although being entirely undesirable in its result by way of its fruit and blameworthy by way of its inherent nature, is to be understood as a condition for all these meritorious formations and so forth, according to their respective suitability, by way of opposed and unopposed conditions in terms of location, function, and inherent nature, and by way of similar and dissimilar conditions. And its conditionality has been explained in the manner beginning with: 'For one for whom the unknowing called ignorance regarding suffering and so forth is not abandoned, that person, through unknowing regarding suffering, the past, and so forth, having grasped the suffering of saṃsāra with the perception of happiness, undertakes the threefold formations which are its cause.'

619. Apica ayaṃ aññopi pariyāyo –

619. Moreover, there is also this other method:

Cutūpapāte saṃsāre, saṅkhārānañca lakkhaṇe;

Yo paṭiccasamuppanna-dhammesu ca vimuyhati.

One who is bewildered about passing away and reappearing, about the cycle of existence, about the characteristics of formations, and about dependently arisen phenomena;

Abhisaṅkharoti so ete, saṅkhāre tividhe yato;

Avijjā paccayo tesaṃ, tividhānampayaṃ tatoti.

Because he fabricates these threefold formations, therefore this ignorance is the condition for those threefold formations.

Kathaṃ [Pg.176] pana yo etesu vimuyhati, so tividhepete saṅkhāre karotīti ce. Cutiyā tāva vimūḷho ‘‘sabbattha khandhānaṃ bhedo maraṇa’’nti cutiṃ agaṇhanto ‘‘satto marati, sattassa dehantarasaṅkamana’’ntiādīni vikappeti.

If it is asked, 'How then does one who is bewildered about these things make these threefold formations?' First, being bewildered about passing away, not grasping passing away as 'the breaking up of the aggregates everywhere,' one speculates thus: 'A being dies, a being transmigrates to another body,' and so forth.

Upapāte vimūḷho ‘‘sabbattha khandhānaṃ pātubhāvo jātī’’ti upapātaṃ agaṇhanto ‘‘satto upapajjati, sattassa navasarīrapātubhāvo’’tiādīni vikappeti.

Being bewildered about reappearing, not grasping reappearing as 'the manifestation of aggregates everywhere is birth,' he speculates thus: 'A being reappears, there is the manifestation of a new body for a being,' and so forth.

Saṃsāre vimūḷho yo esa,

One who is bewildered about the cycle of existence—

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. –

The uninterrupted, ongoing sequence of aggregates, and of elements and sense bases, is called the cycle of existence.

Evaṃ vaṇṇito saṃsāro, taṃ evaṃ agaṇhanto ‘‘ayaṃ satto asmā lokā paraṃ lokaṃ gacchati, parasmā lokā imaṃ lokaṃ āgacchatī’’tiādīni vikappeti.

Not grasping the cycle of existence which is described thus, one speculates thus: 'This being goes from this world to the other world, and from the other world comes to this world,' and so forth.

Saṅkhārānaṃ lakkhaṇe vimūḷho saṅkhārānaṃ sabhāvalakkhaṇaṃ sāmaññalakkhaṇañca agaṇhanto saṅkhāre attato attaniyato dhuvato sukhato subhato vikappeti.

Being bewildered about the characteristics of formations, not grasping the specific and general characteristics of formations, one speculates about formations as self, as belonging to self, as permanent, as pleasant, and as beautiful.

Paṭiccasamuppannadhammesu vimūḷho avijjādīhi saṅkhārādīnaṃ pavattiṃ agaṇhanto ‘‘attā jānāti vā na jānāti vā, so eva karoti ca kāreti ca. So paṭisandhiyaṃ upapajjati, tassa aṇuissarādayo kalalādibhāvena sarīraṃ saṇṭhapento indriyāni sampādenti. So indriyasampanno phusati, vediyati, taṇhīyati, upādiyati, ghaṭiyati. So puna bhavantare bhavatī’’ti vā, ‘‘sabbe sattā niyatisaṅgatibhāvapariṇatā’’ti (dī. ni. 1.168) vā vikappeti.

Deluded concerning dependently arisen phenomena, not grasping the occurrence of formations and so on due to ignorance and so on, one speculates: 'The self either knows or does not know; it is that very self that acts and causes others to act. It takes rebirth, and atoms, a supreme being, and so on establish its body in the state of an embryo and the like, and develop its faculties. Endowed with faculties, it makes contact, feels, craves, clings, and strives. It is reborn again in another existence,' or 'All beings are transformed by destiny, association, and inherent nature' (Dī. Ni. 1.168).

So avijjāya andhīkato evaṃ vikappento yathā nāma andho pathaviyaṃ vicaranto maggampi amaggampi thalampi ninnampi samampi visamampi paṭipajjati, evaṃ puññampi apuññampi āneñjābhisaṅkhārampi abhisaṅkharotīti.

Blinded by ignorance, one speculates thus. Just as a blind person wandering on the ground may tread on a path or no path, on high ground or low ground, on even or uneven ground, so too does one generate meritorious, demeritorious, and imperturbable formations.

Tenetaṃ vuccati –

Therefore, this is said:

‘‘Yathāpi [Pg.177] nāma jaccandho, naro apariṇāyako;

Ekadā yāti maggena, ummaggenāpi ekadā.

“Just as a person born blind, without a guide, sometimes goes by the path, and sometimes by a wrong path;

‘‘Saṃsāre saṃsaraṃ bālo, tathā apariṇāyako;

Karoti ekadā puññaṃ, apuññamapi ekadā.

“So too the fool, wandering in saṃsāra without a guide, sometimes does merit, and sometimes demerit.

‘‘Yadā ca ñatvā so dhammaṃ, saccāni abhisamessati;

Tadā avijjūpasamā, upasanto carissatī’’ti.

“But when, having known the Dhamma, one fully comprehends the Truths, then, with the stilling of ignorance, one will fare on, pacified.”

Ayaṃ ‘‘avijjāpaccayā saṅkhārā’’ti padasmiṃ vitthārakathā.

This is the detailed explanation of the phrase 'With ignorance as condition, formations arise.'

Saṅkhārapaccayāviññāṇapadavitthārakathā

The Detailed Explanation of the Phrase 'With Formations as Condition, Consciousness'

620. Saṅkhārapaccayā viññāṇapade – viññāṇanti cakkhuviññāṇādi chabbidhaṃ. Tattha cakkhuviññāṇaṃ kusalavipākaṃ akusalavipākanti duvidhaṃ hoti. Tathā sotaghānajivhākaāyaviññāṇāni. Manoviññāṇaṃ kusalākusalavipākā dve manodhātuyo, tisso ahetukamanoviññāṇadhātuyo, aṭṭha sahetukāni kāmāvacaravipākacittāni, pañca rūpāvacarāni, cattāri arūpāvacarānīti bāvīsatividhaṃ hoti. Iti imehi chahi viññāṇehi sabbānipi bāttiṃsa lokiyavipākaviññāṇāni saṅgahitāni honti. Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni.

620. In the phrase 'With formations as condition, consciousness,' consciousness is sixfold, beginning with eye-consciousness. Among these, eye-consciousness is twofold: wholesome-resultant and unwholesome-resultant. Likewise for ear-, nose-, tongue-, and body-consciousness. Mind-consciousness is of twenty-two kinds: the two mind-elements that are wholesome- and unwholesome-resultant, the three rootless mind-consciousness-elements, the eight sense-sphere resultant consciousnesses with roots, the five form-sphere resultants, and the four formless-sphere resultants. Thus, by these six kinds of consciousness, all thirty-two mundane resultant consciousnesses are included. The supramundane ones, however, are not included as they are not appropriate to the discussion of the round of existence.

Tattha siyā ‘‘kathaṃ panetaṃ jānitabbaṃ idaṃ vuttappakāraṃ viññāṇaṃ saṅkhārapaccayā hotī’’ti? Upacitakammābhāve vipākābhāvato. Vipākaṃ hetaṃ, vipākañca na upacitakammābhāve uppajjati. Yadi uppajjeyya sabbesaṃ sabbavipākāni uppajjeyyuṃ, na ca uppajjantīti jānitabbametaṃ saṅkhārapaccayā idaṃ viññāṇaṃ hotīti.

Herein, it might be asked: 'But how is it to be known that this consciousness, of the kind described, arises with formations as its condition?' It is to be known from the absence of a result in the absence of accumulated kamma. For this is a result, and a result does not arise in the absence of accumulated kamma. If it were to arise, all results would arise for all beings, but they do not. Therefore, it should be known that this consciousness arises with formations as its condition.

Katarasaṅkhārapaccayā kataraṃ viññāṇanti ce. Kāmāvacarapuññābhisaṅkhārapaccayā tāva kusalavipākāni pañca cakkhuviññāṇādīni, manoviññāṇe ekā manodhātu, dve manoviññāṇadhātuyo, aṭṭha kāmāvacaramahāvipākānīti soḷasa. Yathāha –

If it is asked, 'With which formation as condition does which consciousness arise?': Firstly, with meritorious formations of the sense sphere as condition, sixteen kinds of wholesome-resultant consciousness arise: the five beginning with eye-consciousness, and within mind-consciousness, one mind-element, two mind-consciousness-elements, and the eight great sense-sphere resultants. As it is said:

‘‘Kāmāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ [Pg.178]… vipākā manodhātu uppannā hoti. Somanassasahagatā manoviññāṇadhātu uppannā hoti. Upekkhāsahagatā manoviññāṇadhātu uppannā hoti. Somanassasahagatā ñāṇasampayuttā. Somanassasahagatā ñāṇasampayuttā sasaṅkhārena. Somanassasahagatā ñāṇavippayuttā. Somanassasahagatā ñāṇavippayuttā sasaṅkhārena. Upekkhāsahagatā ñāṇasampayuttā. Upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena. Upekkhāsahagatā ñāṇavippayuttā. Upekkhāsahagatā ñāṇavippayuttā sasaṅkhārenā’’ti (dha. sa. 431, 498).

“Due to the performance and accumulation of wholesome kamma pertaining to the sense sphere, resultant eye-consciousness arises… ear-consciousness… nose-consciousness… tongue-consciousness… body-consciousness… a resultant mind-element arises. A mind-consciousness-element accompanied by joy arises. A mind-consciousness-element accompanied by equanimity arises. A mind-consciousness-element accompanied by joy and associated with knowledge arises. A mind-consciousness-element accompanied by joy, associated with knowledge, and prompted arises. A mind-consciousness-element accompanied by joy and dissociated from knowledge arises. A mind-consciousness-element accompanied by joy, dissociated from knowledge, and prompted arises. A mind-consciousness-element accompanied by equanimity and associated with knowledge arises. A mind-consciousness-element accompanied by equanimity, associated with knowledge, and prompted arises. A mind-consciousness-element accompanied by equanimity and dissociated from knowledge arises. A mind-consciousness-element accompanied by equanimity, dissociated from knowledge, and prompted arises.”

Rūpāvacarapuññābhisaṅkhārapaccayā pana pañca rūpāvacaravipākāni. Yathāha –

Furthermore, with meritorious formations of the form sphere as condition, five form-sphere resultants arise. As it is said:

‘‘Tasseva rūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ vivicceva kāmehi paṭhamaṃ jhānaṃ…pe… pañcamaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 499). Evaṃ puññābhisaṅkhārapaccayā ekavīsatividhaṃ viññāṇaṃ hoti.

“Due to the performance and accumulation of that same wholesome kamma pertaining to the form sphere, as a result, being quite secluded from sensual pleasures… one attains and abides in the first jhāna… up to… the fifth jhāna.” Thus, with meritorious formations as condition, consciousness of twenty-one kinds arises.

Apuññābhisaṅkhārapaccayā pana akusalavipākāni pañca cakkhuviññāṇādīni, ekā manodhātu, ekā manoviññāṇadhātūti evaṃ sattavidhaṃ viññāṇaṃ hoti. Yathāha –

Furthermore, with demeritorious formations as condition, seven kinds of unwholesome-resultant consciousness arise: the five beginning with eye-consciousness, one mind-element, and one mind-consciousness-element. As it is said:

‘‘Akusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ… vipākā manodhātu vipākā manoviññāṇadhātu uppannā hotī’’ti (dha. sa. 556).

“Due to the performance and accumulation of unwholesome kamma, resultant eye-consciousness arises… ear-consciousness… nose-consciousness… tongue-consciousness… body-consciousness… a resultant mind-element arises; a resultant mind-consciousness-element arises.”

Āneñjābhisaṅkhārapaccayā pana cattāri arūpavipākānīti evaṃ catubbidhaṃ viññāṇaṃ hoti. Yathāha –

Furthermore, with imperturbable formations as condition, four formless resultants arise; thus, consciousness is fourfold. As it is said:

‘‘Tasseva arūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ sabbaso rūpasaññānaṃ samatikkamā ākāsānañcāyatanasaññāsahagataṃ…pe… viññāṇañcā…pe… ākiñcaññā…pe… nevasaññānāsaññāyatanasahagataṃ sukhassa ca dukkhassa ca pahānā catutthaṃ jhānaṃ upasampajja viharatī’’ti (dha. sa. 501).

“Due to the performance and accumulation of that same wholesome kamma pertaining to the formless sphere, as a result, with the complete surmounting of all perceptions of form… and through the abandoning of pleasure and pain, one attains and abides in the fourth jhāna accompanied by the perception of the base of infinite space… up to… the fourth jhāna accompanied by the perception of the base of neither-perception-nor-non-perception.”

621. Evaṃ [Pg.179] yaṃ saṅkhārapaccayā yaṃ viññāṇaṃ hoti, taṃ ñatvā idānissa evaṃ pavatti veditabbā – sabbameva hi idaṃ pavattipaṭisandhivasena dvedhā pavattati. Tattha dve pañcaviññāṇāni, dve manodhātuyo, somanassasahagatā ahetukamanoviññāṇadhātūti imāni terasa pañcavokārabhave pavattiyaññeva pavattanti. Sesāni ekūnavīsati tīsu bhavesu yathānurūpaṃ pavattiyampi paṭisandhiyampi pavattanti.

621. Thus, having known that whatever consciousness arises dependent on formations, its occurrence should now be understood as follows: Indeed, all this occurs in two ways—by way of the course of life and by way of rebirth-linking. Herein, the two sets of five-door consciousness, the two mind-elements, and the joy-accompanied rootless mind-consciousness-element—these thirteen occur only in the five-constituent existence and only during the course of life. The remaining nineteen occur in the three existences, as is appropriate, both during the course of life and at rebirth-linking.

Kathaṃ? Kusalavipākāni tāva cakkhuviññāṇādīni pañca kusalavipākena akusalavipākena vā nibbattassa yathākkamaṃ paripākaṃ upagatindriyassa cakkhādīnaṃ āpāthagataṃ iṭṭhaṃ iṭṭhamajjhattaṃ vā rūpādiārammaṇaṃ ārabbha cakkhādipasādaṃ nissāya dassanasavanaghāyanasāyanaphusanakiccaṃ sādhayamānāni pavattanti. Tathā akusalavipākāni pañca. Kevalañhi tesaṃ aniṭṭhaṃ aniṭṭhamajjhattaṃ vā ārammaṇaṃ hoti. Ayameva viseso. Dasapi cetāni niyatadvārārammaṇavatthuṭṭhānāni niyatakiccāneva ca bhavanti.

How so? Firstly, for one who has been reborn through a wholesome or unwholesome resultant consciousness and whose faculties have matured in due course, the five wholesome-resultant consciousnesses, beginning with eye-consciousness, arise. They do so by taking as object a desirable or moderately desirable visible form, etc., that has come into the range of the eye, etc., and by depending on the eye-sensitivity, etc., thereby accomplishing the functions of seeing, hearing, smelling, tasting, and touching. The five unwholesome-resultant consciousnesses arise similarly. For them, however, the object is exclusively undesirable or moderately undesirable. This alone is the difference. And these ten have fixed doors, objects, bases, and locations, and they have only fixed functions.

Tato kusalavipākānaṃ cakkhuviññāṇādīnaṃ anantarā kusalavipākā manodhātu tesaṃyeva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya sampaṭicchanakiccaṃ sādhayamānā pavattati. Tathā akusalavipākānaṃ anantarā akusalavipākā. Idañca pana dvayaṃ aniyatadvārārammaṇaṃ niyatavatthuṭṭhānaṃ niyatakiccañca hoti.

Then, immediately following the wholesome-resultant consciousnesses beginning with eye-consciousness, the wholesome-resultant mind-element arises, accomplishing the function of receiving by taking their very same object and depending on the heart-base. Similarly, the unwholesome-resultant mind-element arises immediately following the unwholesome-resultant consciousnesses. This pair, however, has an unfixed door and object, a fixed base and location, and a fixed function.

Somanassasahagatā pana ahetukamanoviññāṇadhātu kusalavipākamanodhātuyā anantarā tassā eva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya santīraṇakiccaṃ sādhayamānā chasu dvāresu balavārammaṇe kāmāvacarasattānaṃ yebhuyyena lobhasampayuttajavanāvasāne bhavaṅgavīthiṃ pacchinditvā javanena gahitārammaṇe tadārammaṇavasena ca sakiṃ vā dvikkhattuṃ vā pavattatīti majjhimaṭṭhakathāyaṃ vuttaṃ. Abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā. Idaṃ pana cittaṃ tadārammaṇanti ca piṭṭhibhavaṅganti cāti dve nāmāni labhati. Aniyatadvārārammaṇaṃ niyatavatthukaṃ aniyataṭṭhānakiccañca hotīti. Evaṃ tāva terasa pañcavokārabhave pavattiyaññeva pavattantīti veditabbāni.

Furthermore, the rootless mind-consciousness-element accompanied by joy, immediately following the wholesome-resultant mind-element, accomplishes the function of investigating by taking that very same object and depending on the heart-base; and, at the six doors, when the object is strong, for sense-sphere beings, it occurs mostly at the end of greed-accompanied impulsion, after cutting off the stream of the life-continuum, once or twice by way of registration in regard to the object taken by the impulsion. So it is said in the Majjhima Commentary. In the Abhidhamma Commentary, however, two thought-moments are given for registration. This consciousness, moreover, obtains two names: 'registration' and 'posterior life-continuum.' It has an unfixed door and object, a fixed base, and an unfixed location and function. Thus, it should be known that these thirteen consciousnesses occur only in the five-constituent existence and only during the course of life.

Sesesu [Pg.180] ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattati. Pavattiyaṃ pana kusalākusalavipākā tāva dve ahetukamanoviññāṇadhātuyo pañcadvāre kusalākusalavipākamanodhātūnaṃ anantarā santīraṇakiccaṃ, chasu dvāresu pubbe vuttanayeneva tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti cattāri kiccāni sādhayamānā niyatavatthukā aniyatadvārārammaṇaṭṭhānakiccā hutvā pavattanti.

Among the remaining nineteen, there is not one that does not occur with a rebirth-linking appropriate to itself. During the course of life, however, the two rootless mind-consciousness-elements—which are wholesome and unwholesome resultants—arise accomplishing four functions: at the five doors, immediately following the wholesome and unwholesome resultant mind-elements, the function of investigating; at the six doors, in the way previously stated, the function of registration; after the rebirth-linking given by themselves, when there is no arising of consciousness that cuts off the life-continuum, the function of life-continuum; and at the end, the function of death. They occur having a fixed base, and having an unfixed door, object, location, and function.

Aṭṭha kāmāvacarasahetukacittāni vuttanayeneva chasu dvāresu tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti tīṇi kiccāni sādhayamānāni niyatavatthukāni aniyatadvārārammaṇaṭṭhānakiccāni hutvā pavattanti.

The eight root-accompanied sense-sphere resultant consciousnesses, in the way already stated, arise accomplishing three functions: at the six doors, the function of registration; after the rebirth-linking given by themselves, when there is no arising of consciousness that cuts off the life-continuum, the function of life-continuum; and at the end, the function of death. They occur having a fixed base, and having an unfixed door, object, location, and function.

Pañca rūpāvacarāni cattāri ca āruppāni attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti kiccadvayaṃ sādhayamānāni pavattanti. Tesu rūpāvacarāni niyatavatthārammaṇāni aniyataṭṭhānakiccāni, itarāni niyatavatthukāni niyatārammaṇāni aniyataṭṭhānakiccāni hutvā pavattantīti evaṃ tāva bāttiṃsavidhampi viññāṇaṃ pavattiyaṃ saṅkhārapaccayā pavattati. Tatrāssa te te saṅkhārā kammapaccayena ca upanissayapaccayena ca paccayā honti.

The five fine-material-sphere and four formless-sphere resultant consciousnesses arise accomplishing a pair of functions: after the rebirth-linking given by themselves, when there is no arising of consciousness that cuts off the life-continuum, the function of life-continuum; and at the end, the function of death. Among them, the fine-material-sphere consciousnesses have a fixed base and object, and an unfixed location and function. The others, having no fixed base, have a fixed object, and an unfixed location and function. Thus, during the course of life, the thirty-two-fold resultant consciousness arises dependent on formations. Therein, for that consciousness, those various formations are conditions by way of kamma condition and by way of decisive support condition.

622. Yaṃ pana vuttaṃ ‘‘sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattatī’’ti, taṃ atisaṃkhittattā dubbijānaṃ. Tenassa vitthāranayadassanatthaṃ vuccati – kati paṭisandhiyo, kati paṭisandhicittāni, kena kattha paṭisandhi hoti, kiṃ paṭisandhiyā ārammaṇanti?

622. But the statement that was made, 'Among the remaining nineteen, there is not one that does not occur with a rebirth-linking appropriate to itself,' is difficult to understand because it is too concise. Therefore, to show the detailed method for this, it is asked: How many kinds of rebirth-linking are there? How many rebirth-linking consciousnesses are there? By what consciousness and where does rebirth-linking occur? What is the object of rebirth-linking?

Asaññapaṭisandhiyā saddhiṃ vīsati paṭisandhiyo. Vuttappakārāneva ekūnavīsati paṭisandhicittāni. Tattha akusalavipākāya ahetukamanoviññāṇadhātuyā apāyesu paṭisandhi hoti. Kusalavipākāya manussaloke jaccandhajātibadhirajātiummattakajātieḷamūganapuṃsakādīnaṃ. Aṭṭhahi sahetukakāmāvacaravipākehi kāmāvacaradevesu ceva manussesu ca puññavantānaṃ paṭisandhi hoti. Pañcahi rūpāvacaravipākehi rūpībrahmaloke. Catūhi arūpāvacaravipākehi arūpaloketi. Yena ca yattha paṭisandhi hoti[Pg.181], sā eva tassa anurūpā paṭisandhi nāma. Saṅkhepato pana paṭisandhiyā tīṇi ārammaṇāni honti atītaṃ paccuppannaṃ navattabbañca. Asaññā paṭisandhi anārammaṇāti.

Together with the non-percipient rebirth-linking, there are twenty kinds of rebirth-linking. There are nineteen rebirth-linking consciousnesses, of the types already described. Among them, through the unwholesome-resultant rootless mind-consciousness-element, rebirth-linking occurs in the woeful states. Through the wholesome-resultant one, rebirth-linking occurs in the human world for those born blind, born deaf, born insane, born idiotic and mute, for hermaphrodites, and so forth. Through the eight root-accompanied sense-sphere resultant consciousnesses, rebirth-linking occurs for meritorious beings in the sense-sphere celestial worlds and among humans. Through the five fine-material-sphere resultant consciousnesses, it occurs in the fine-material Brahmā world. Through the four formless-sphere resultant consciousnesses, it occurs in the formless world. And by whichever consciousness and in whichever existence rebirth-linking occurs, that very one is called the rebirth-linking appropriate to it. In brief, however, there are three kinds of objects for rebirth-linking: past, present, and that which is not to be spoken of. The non-percipient rebirth-linking is without an object.

Tattha viññāṇañcāyatananevasaññānāsaññāyatanapaṭisandhīnaṃ atītameva ārammaṇaṃ. Dasannaṃ kāmāvacarānaṃ atītaṃ vā paccuppannaṃ vā. Sesānaṃ navattabbameva. Evaṃ tīsu ārammaṇesu pavattamānā pana paṭisandhi yasmā atītārammaṇassa vā navattabbārammaṇassa vā cuticittassa anantarameva pavattati. Paccuppannārammaṇaṃ pana cuticittaṃ nāma natthi. Tasmā dvīsu ārammaṇesu aññatarārammaṇāya cutiyā anantarā tīsu ārammaṇesu aññatarārammaṇāya paṭisandhiyā sugatiduggativasena pavattanākāro veditabbo.

Among these, for the rebirth-linkings of the base of infinite consciousness and the base of neither-perception-nor-non-perception, the object is only past. For the ten sense-sphere rebirth-linkings, the object is either past or present. For the rest, it is only a concept. Now, since the rebirth-linking that occurs with one of these three objects arises immediately after a death-consciousness that has either a past object or a conceptual object—and there is no such thing as a death-consciousness with a present object—therefore, the manner of occurrence of a rebirth-linking with one of the three objects, immediately after a death with one of the two objects, by way of a fortunate or unfortunate destiny, should be understood.

623. Seyyathidaṃ – kāmāvacarasugatiyaṃ tāva ṭhitassa pāpakammino puggalassa ‘‘tānissa tasmiṃ samaye olambantī’’tiādivacanato (ma. ni. 3.248) maraṇamañce nipannassa yathūpacitaṃ pāpakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. Taṃ ārabbha uppannāya tadārammaṇapariyosānāya javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. Tasmiṃ niruddhe tadeva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ duggatipariyāpannaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā paṭisandhi.

623. To explain: for a person of unwholesome kamma who is established in a fortunate sense-sphere destiny, in accordance with the saying, “At that time, they hang over him,” when lying on the deathbed, the accumulated unwholesome kamma or a kamma-sign comes into the range of the mind-door. Taking that as object, a javana process culminating in registering arises, and immediately after that, the death-consciousness arises, having taken the object of the life-continuum as its object. When that has ceased, the rebirth-linking consciousness arises, taking that very kamma or kamma-sign that came into range as its object, inclined by the power of the uncut defilements, and included in a woeful destiny. This is a rebirth-linking with a past object immediately following a death with a past object.

Aparassa maraṇasamaye vuttappakārakammavasena narakādīsu aggijālavaṇṇādikaṃ duggatinimittaṃ manodvāre āpāthamāgacchati, tassa dvikkhattuṃ bhavaṅge uppajjitvā niruddhe taṃ ārammaṇaṃ ārabbha ekaṃ āvajjanaṃ, maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇānīti tīṇi vīthicittāni uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. Ettāvatā ekādasa cittakkhaṇā atītā honti. Athassa avasesapañcacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

For another person at the time of death, by the power of kamma of the aforementioned kind, a sign of a woeful destiny, such as the appearance of flames in hell and so forth, comes into the range of the mind-door. For that person, after two life-continuum moments have arisen and ceased, taking that object, one adverting consciousness, five impulsion moments—their force weakened due to the proximity of death—and two registering moments arise; thus three kinds of process-consciousnesses arise. Then, one death-consciousness arises, having taken the object of the life-continuum as its object. By this much, eleven mind-moments have passed. Then, for that person, when that same object has a remaining lifespan of five mind-moments, the rebirth-linking consciousness arises. This is a rebirth-linking with a present object immediately following a death with a past object.

Aparassa [Pg.182] maraṇasamaye pañcannaṃ dvārānaṃ aññatarasmiṃ rāgādihetubhūtaṃ hīnamārammaṇaṃ āpāthamāgacchati. Tassa yathākkamena uppanne voṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. Ettāvatā ca dve bhavaṅgāni, āvajjanaṃ, dassanaṃ, sampaṭicchanaṃ, santīraṇaṃ, voṭṭhabbanaṃ, pañca javanāni, dve tadārammaṇāni, ekaṃ cuticittanti pañcadasa cittakkhaṇā atītā honti. Athāvasesaekacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. Esa tāva atītārammaṇāya sugaticutiyā anantarā atītapaccuppannārammaṇāya duggatipaṭisandhiyā pavattanākāro.

For another person at the time of death, a low object that is a cause for lust and so forth comes into the range of one of the five doors. For that person, after the process has occurred in due order up to the end of the determining stage, five impulsion moments—their force weakened due to the proximity of death—and two registering moments arise. Then, one death-consciousness arises, having taken the object of the life-continuum as its object. By this much, fifteen mind-moments have passed: two life-continuum moments, adverting, seeing, receiving, investigating, determining, five impulsions, two registering moments, and one death-consciousness. Then, when that same object has a remaining lifespan of one mind-moment, the rebirth-linking consciousness arises. This, too, is a rebirth-linking with a present object immediately following a death with a past object. This, then, is the manner of occurrence of a rebirth-linking into a woeful destiny with a past or present object, immediately following a death from a blissful destiny with a past object.

624. Duggatiyaṃ ṭhitassa pana upacitānavajjakammassa vuttanayeneva taṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchatīti kaṇhapakkhe sukkapakkhaṃ ṭhapetvā sabbaṃ purimanayeneva veditabbaṃ. Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya sugatipaṭisandhiyā pavattanākāro.

624. For one established in a woeful destiny, however, who has accumulated blameless kamma, when that blameless kamma or its kamma-sign comes into the range of the mind-door in the aforementioned manner, everything should be understood in the same way as before, by substituting the bright side for the dark side. This is the manner of occurrence of a rebirth-linking into a blissful destiny with a past or present object, immediately following a death from a woeful destiny with a past object.

625. Sugatiyaṃ ṭhitassa pana upacitānavajjakammassa ‘‘tānissa tasmiṃ samaye olambantī’’tiādivacanato maraṇamañce nipannassa yathūpacitaṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. Tañca kho upacitakāmāvacarānavajjakammasseva. Upacitamahaggatakammassa pana kammanimittameva āpāthamāgacchati. Taṃ ārabbha uppannāya tadārammaṇapariyosānāya suddhāya vā javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. Tasmiṃ niruddhe tameva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ sugatipariyāpannaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā vā navattabbārammaṇā vā paṭisandhi.

625. Furthermore, for one established in a blissful destiny who has accumulated blameless kamma, when lying on the deathbed, in accordance with the saying, “At that time, they hang over him,” the accumulated blameless kamma or a kamma-sign comes into the range of the mind-door. And this applies only to one with accumulated sense-sphere blameless kamma. For one with accumulated sublime kamma, however, only the kamma-sign comes into range. Taking that as object, a javana process arises that either culminates in registering or is a pure process. Immediately after that, the death-consciousness arises, having taken the object of the life-continuum as its object. When that has ceased, taking that very kamma or kamma-sign that came into range as its object, a rebirth-linking consciousness included in a blissful destiny arises, inclined by the power of the uncut defilements. This is a rebirth-linking with a past object or a conceptual object, immediately following a death with a past object.

Aparassa maraṇasamaye kāmāvacaraanavajjakammavasena manussaloke mātukucchivaṇṇasaṅkhātaṃ vā devaloke uyyānavimānakapparukkhādivaṇṇasaṅkhātaṃ vā sugatinimittaṃ manodvāre āpāthamāgacchati, tassa duggatinimitte [Pg.183] dassitānukkameneva cuticittānantaraṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

For another at the time of death, by the power of blameless sense-sphere kamma, a sign of a blissful destiny comes into the range of the mind-door, such as the sight of what is known as a mother’s womb in the human world, or the sight of what is known as a park, mansion, wish-fulfilling tree, and so forth in the deva world. For that person, the rebirth-linking consciousness arises immediately after the death-consciousness, following the very sequence shown in the case of the sign of a woeful destiny. This is a rebirth-linking with a present object immediately following a death with a past object.

Aparassa maraṇasamaye ñātakā ‘‘ayaṃ tāta tavatthāya buddhapūjā karīyati cittaṃ pasādehī’’ti vatvā pupphadāmapaṭākādivasena rūpārammaṇaṃ vā, dhammassavanatūriyapūjādivasena saddārammaṇaṃ vā, dhūmavāsagandhādivasena gandhārammaṇaṃ vā, ‘‘idaṃ tāta sāyassu tavatthāya dātabbadeyyadhamma’’nti vatvā madhuphāṇitādivasena rasārammaṇaṃ vā, ‘‘idaṃ tāta phusassu tavatthāya dātabbadeyyadhamma’’nti vatvā cīnapaṭṭasomārapaṭṭādivasena phoṭṭhabbārammaṇaṃ vā pañcadvāre upasaṃharanti, tassa tasmiṃ āpāthagate rūpādiārammaṇe yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ, tadavasāne tasmiññeva ekacittakkhaṇaṭṭhitike ārammaṇe paṭisandhicittaṃ uppajjati. Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi.

At the time of another's death, relatives say, "Dear one, this is being done for your sake—an offering to the Buddha. Please gladden your mind!" and present a sight-object through flowers, garlands, flags, and the like; or a sound-object through listening to the Dhamma, musical instrument offerings, and the like; or a smell-object through incense, perfumes, and the like; or saying, "Dear one, taste this—it is a gift to be given for your sake," they present a taste-object through honey, syrup, and the like; or saying, "Dear one, touch this—it is a gift to be given for your sake," they present a touch-object through Chinese silk, linen, and the like at the five sense-doors. When that sight-object, etc., enters the range of perception, due to the weakened force caused by the nearness of death, five impulsions and two registrations arise in sequence at the end of the determining phase. Then, making the life-continuum its object, one death-consciousness arises. At its cessation, rebirth-linking consciousness arises, taking as its object that very object which endured for a single mind-moment. This is also a rebirth-linking with a present object immediately following a death with a past object.

626. Aparassa pana pathavīkasiṇajjhānādivasena paṭiladdhamahaggatassa sugatiyaṃ ṭhitassa maraṇasamaye kāmāvacarakusalakamma-kammanimitta-gatinimittānaṃ vā aññataraṃ, pathavīkasiṇādikaṃ vā nimittaṃ, mahaggatacittaṃ vā manodvāre āpāthamāgacchati, cakkhusotānaṃ vā aññatarasmiṃ kusaluppattihetubhūtaṃ paṇītamārammaṇaṃ āpāthamāgacchati, tassa yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni uppajjanti. Mahaggatagatikānaṃ pana tadārammaṇaṃ natthi, tasmā javanānantaraṃyeva bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ uppajjati. Tassāvasāne kāmāvacaramahaggatasugatīnaṃ aññatarasugatipariyāpannaṃ yathūpaṭṭhitesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. Ayaṃ navattabbārammaṇāya sugaticutiyā anantarā atītapaccuppannanavattabbārammaṇānaṃ aññatarārammaṇā paṭisandhi.

626. For another being who has attained an exalted state through the earth kasiṇa jhāna or similar, and is established in a happy destination, at the time of death, one of the following appears in the mind-door: either a sense-sphere wholesome kamma, a kamma-sign, or a destination-sign; or the earth kasiṇa or similar sign; or an exalted consciousness. Alternatively, a refined object that serves as a cause for the arising of wholesome consciousness appears in either the eye- or ear-door. Following the arising of these in sequence, when the process of determining ends, due to the proximity of death and the weakened force of mental activity, five impulsions arise. But for those with a destination in the exalted realms, there is no registration. Therefore, immediately after the impulsions, making the life-continuum its object, a single death-consciousness arises. At its cessation, rebirth-linking consciousness arises, pertaining to one of the happy destinations, either the sense-sphere or exalted, taking as its object one of the objects that have appeared. This is a rebirth-linking that has as its object one of the past, present, or ineffable objects, immediately following a death in a happy destination that had an ineffable object.

Etenānusārena āruppacutiyāpi anantarā paṭisandhi veditabbā. Ayaṃ atītanavattabbārammaṇāya sugaticutiyā anantarā atītanavattabbapaccuppannārammaṇāya paṭisandhiyā pavattanākāro.

By this method, the rebirth immediately following a death in the formless realm should also be understood. This is the manner of occurrence for a rebirth with a past, ineffable, or present object, immediately following a death in a happy destination that had a past or ineffable object.

627. Duggatiyaṃ [Pg.184] ṭhitassa pana pāpakammino vuttanayeneva taṃ kammaṃ kammanimittaṃ gatinimittaṃ vā manodvāre. Pañcadvāre vā pana akusaluppatti hetubhūtaṃ ārammaṇaṃ āpāthamāgacchati, athassa yathākkamena cuticittāvasāne duggatipariyāpannaṃ tesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya paṭisandhiyā pavattanākāroti. Ettāvatā ekūnavīsatividhassāpi viññāṇassa paṭisandhivasena pavatti dīpitā hoti.

627. For an evil-doer established in a bad destination, in the manner previously described, that kamma, kamma-sign, or destination-sign appears at the mind-door. Or else, at the five sense-doors, an object that serves as the cause for the arising of unwholesome consciousness presents itself. Then, in due order, at the cessation of his death-consciousness, rebirth-linking consciousness arises taking as its object one of those objects pertaining to a bad destination. This is the manner of occurrence for a rebirth with a past or present object, immediately following a death in a bad destination that had a past object. Thus, the occurrence of the nineteen-fold consciousness by way of rebirth-linking has been explained.

628. Tayidaṃ sabbampi evaṃ,

628. All this is thus:

Pavattamānaṃ sandhimhi, dvedhā kammena vattati;

Missādīhi ca bhedehi, bhedassa duvidhādiko.

Occurring at the junction, it proceeds twofold by kamma; and by distinctions such as mixed, its division is twofold and so forth.

Idañhi ekūnavīsatividhampi vipākaviññāṇaṃ paṭisandhimhi pavattamānā dvedhā kammena vattati. Yathāsakañhi ekassa janakakammaṃ nānākkhaṇikakammapaccayena ceva upanissayapaccayena ca paccayo hoti. Vuttañhetaṃ ‘‘kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo’’ti (paṭṭhā. 1.1.423). Evaṃ vattamānassa panassa missādīhi bhedehi duvidhādikopi bhedo veditabbo.

This nineteenfold resultant consciousness, functioning at rebirth-linking, operates in two ways through kamma. For each, its own generative kamma serves as a condition both by way of being a different-moment kamma condition and by way of being a dependence condition. As it is said: "Wholesome and unwholesome kamma is a condition for its result by way of dependence condition" (Paṭṭhāna 1.1.423). Moreover, for this consciousness functioning thus, its twofold and other classifications should be understood through distinctions such as mixed, etc.

Seyyathidaṃ – idañhi paṭisandhivasena ekadhā pavattamānampi rūpena saha missāmissabhedato duvidhaṃ. Kāmarūpārūpabhavabhedato tividhaṃ. Aṇḍajajalābuja-saṃsedaja-opapātikayonivasena catubbidhaṃ. Gativasena pañcavidhaṃ. Viññāṇaṭṭhitivasena sattavidhaṃ. Sattāvāsavasena aṭṭhavidhaṃ hoti.

That is to say: though occurring as one by way of rebirth-linking, it is twofold by way of the distinction of being mixed and unmixed with matter. It is threefold by way of the distinction of sense-sphere, form, and formless existences. It is fourfold by way of the modes of birth: egg-born, womb-born, moisture-born, and spontaneously born. It is fivefold by way of destinations. It is sevenfold by way of the stations of consciousness. It is eightfold by way of the abodes of beings.

629. Tattha,

629. Therein,

Missaṃ dvidhā bhāvabhedā, sabhāvaṃ tattha ca dvidhā;

Dve vā tayo vā dasakā, omato ādinā saha.

The mixed is twofold by distinction of sex, and therein that with sex is also twofold; two or three decads, at the minimum, along with the initial consciousness.

Missaṃ dvidhā bhāvabhedāti yaṃ hetaṃ ettha aññatra arūpabhavā rūpamissaṃ paṭisandhiviññāṇaṃ uppajjati, taṃ rūpabhave itthindriyapurisindriyasaṅkhātena bhāvena vinā uppattito. Kāmabhave aññatra jātipaṇḍakapaṭisandhiyā bhāvena saha uppattito sa-bhāvaṃ, a-bhāvanti duvidhaṃ hoti.

As to 'The mixed is twofold by distinction of sex': that rebirth-linking consciousness which arises here as mixed with form, apart from the formless existence, arises in the form existences without sex, that is, without the sex denoted by the female or male faculty. In the sense-sphere existence, apart from the rebirth-linking of a congenital eunuch, it arises together with sex; thus it is twofold: with sex and without sex.

Sabhāvaṃ [Pg.185] tattha ca dvidhāti tatthāpi ca yaṃ sa-bhāvaṃ, taṃ itthipurisabhāvānaṃ aññatarena saha uppattito duvidhameva hoti.

As to 'And therein that with sex is also twofold': even there, that which is with sex is indeed twofold due to its arising together with either the female or male sex.

Dve vā tayo vā dasakā omato ādinā sahāti yaṃ hetamettha ‘‘missaṃ amissa’’nti duke ādibhūtaṃ rūpamissaṃ paṭisandhiviññāṇaṃ, tena saha vatthukāyadasakavasena dve vā, vatthukāyabhāvadasakavasena tayo vā dasakā omato uppajjanti, natthi ito paraṃ rūpaparihānīti. Taṃ panetaṃ evaṃ omakaparimāṇaṃ uppajjamānaṃ aṇḍajajalābujanāmikāsu dvīsu yonīsu jātiuṇṇāya ekena aṃsunā uddhaṭasappimaṇḍappamāṇaṃ kalalanti laddhasaṅkhaṃ hutvā uppajjati. Tattha yonīnaṃ gativasena sambhavabhedo veditabbo.

Two or three decads, at the minimum, along with the initial (consciousness): Herein, in the pair 'mixed and unmixed', that which is the initial rebirth-linking consciousness mixed with materiality—along with it, two decads arise by way of the base-decad and body-decad, or three decads by way of the base-decad, body-decad, and sex-decad, at the minimum. There is no further decrease in materiality beyond this. Furthermore, this aggregate of materiality, arising with such a minimal measure, in the two modes of birth known as egg-born and womb-born, arises having received the designation 'kalala', with the measure of a drop of clarified butter lifted out by a single fiber of fine wool. Therein, the distinction of origin should be understood by way of the destination of the modes of birth.

630. Etāsu hi,

630. For among these,

Niraye bhummavajjesu, devesu ca na yoniyo;

Tisso purimikā honti, catassopi gatittaye.

In hell and among the devas, excluding the earth-bound devas, the first three modes of birth do not exist; in the triad of destinations, all four exist.

Tattha devesu cāti casaddena yathā niraye ca bhummavajjesu ca devesu, evaṃ nijjhāmataṇhikapetesu ca purimikā tisso yoniyo na santīti veditabbā. Opapātikā eva hi te honti. Sese pana tiracchānapettivisayamanussasaṅkhāte gatittaye pubbe vajjitabhummadevesu ca catassopi yoniyo honti. Tattha,

Therein, by the word 'ca' in 'devesu ca', it should be understood that just as in hell and among the devas excluding the earth-bound ones, so too among the Nijjhāmataṇhika petas, the first three modes of birth do not exist. For they are indeed of spontaneous birth. However, in the remaining triad of destinations—designated as the animal, peta, and human realms—and among the earth-bound devas previously excluded, all four modes of birth exist. Therein,

Tiṃsa nava ceva rūpīsu, sattati ukkaṃsatotha rūpāni;

Saṃsedupapātayonisu, atha vā avakaṃsato tiṃsa.

Thirty and nine material phenomena in the form-beings; and seventy material phenomena at the maximum in moisture-born and spontaneous modes of birth; or, alternatively, thirty at the minimum.

Rūpībrahmesu tāva opapātikayonikesu cakkhusotavatthudasakānaṃ jīvitanavakassa cāti catunnaṃ kalāpānaṃ vasena tiṃsa ca nava ca paṭisandhiviññāṇena saha rūpāni uppajjanti. Rūpī brahme pana ṭhapetvā aññesu saṃsedajaopapātikayonikesu ukkaṃsato cakkhusotaghānajivhākāyavatthubhāvadasakānaṃ vasena sattati, tāni ca niccaṃ devesu. Tattha vaṇṇo gandho raso ojā catasso cāpi dhātuyo cakkhupasādo jīvitanti ayaṃ dasarūpaparimāṇo rūpapuñjo cakkhudasako nāma. Evaṃ sesā veditabbā[Pg.186]. Avakaṃsato pana jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjanti. Ukkaṃsāvakaṃsānaṃ pana antare anurūpato vikappo veditabbo.

First, among the form-realm brahmās of spontaneous birth, thirty and nine material phenomena arise along with the rebirth-linking consciousness by way of four groups: the eye-decad, ear-decad, base-decad, and the life-nonad. However, setting aside the form-realm brahmās, among other beings of moisture-born and spontaneous birth, seventy material phenomena arise at the maximum, by way of the eye-, ear-, nose-, tongue-, body-, base-, and sex-decads; and these are always present among the devas. Therein, this group of material phenomena with a measure of ten—namely, color, odor, taste, nutritive essence, the four great elements, eye-sensitivity, and life-faculty—is called the eye-decad. The remaining groups should be understood in the same way. At the minimum, however, for one who is blind, deaf, anosmic, and sexually indeterminate from birth, thirty material phenomena arise by way of the tongue-, body-, and base-decads. Furthermore, between the maximum and minimum, the variation should be understood accordingly.

631. Evaṃ viditvā puna,

631. Having understood thus, again,

Khandhārammaṇagatihetu-vedanāpītivitakkavicārehi;

Bhedābhedaviseso, cutisandhīnaṃ pariññeyyo.

By means of aggregates, object, destination, cause, feeling, zest, initial application, and sustained application, the specific distinction of difference and non-difference between death and rebirth-linking should be fully understood.

Yā hesā missāmissato duvidhā paṭisandhi, yā cassā atītānantarā cuti, tāsaṃ imehi khandhādīhi bhedābhedaviseso ñātabboti attho.

The meaning is this: the specific distinction of difference and non-difference between this twofold rebirth-linking—which is mixed and unmixed—and its immediately preceding past death should be known by means of these aggregates and so forth.

Kathaṃ? Kadāci hi catukkhandhāya āruppacutiyā anantarā catukkhandhāva ārammaṇatopi abhinnā paṭisandhi hoti. Kadāci amahaggatabahiddhārammaṇāya mahaggataajjhattārammaṇā. Ayaṃ tāva arūpabhūmīsuyeva nayo. Kadāci pana catukkhandhāya arūpacutiyā anantarā pañcakkhandhā kāmāvacarapaṭisandhi. Kadāci pañcakkhandhāya kāmāvacaracutiyā rūpāvacaracutiyā vā anantarā catukkhandhā arūpapaṭisandhi. Evaṃ atītārammaṇāya cutiyā paccuppannārammaṇā paṭisandhi. Ekaccasugaticutiyā ekaccaduggatipaṭisandhi. Ahetukacutiyā sahetukapaṭisandhi. Duhetukacutiyā tihetukapaṭisandhi. Upekkhāsahagatacutiyā somanassasahagatapaṭisandhi. Appītikacutiyā sappītikapaṭisandhi. Avitakkacutiyā savitakkapaṭisandhi. Avicāracutiyā savicārapaṭisandhi. Avitakkāvicāracutiyā savitakkasavicārapaṭisandhīti tassa tassa viparītato ca yathāyogaṃ yojetabbaṃ.

How? Sometimes, immediately after a death with four aggregates in the formless realm, there is a rebirth-linking with four aggregates, undifferentiated also in respect to its object. Sometimes, after a death with a non-exalted, external object, there is a rebirth-linking with an exalted, internal object. This, for now, is the method only in the formless planes. Sometimes, however, immediately after a death with four aggregates in the formless realm, there is a sense-sphere rebirth-linking with five aggregates. Sometimes, immediately after a death with five aggregates in the sense-sphere or form-sphere, there is a formless rebirth-linking with four aggregates. Likewise, after a death with a past object, there is a rebirth-linking with a present object. After a death in a certain happy destination, there is a rebirth-linking in a certain unhappy destination. After a rootless death, there is a rebirth-linking with roots. After a two-rooted death, there is a three-rooted rebirth-linking. After a death accompanied by equanimity, there is a rebirth-linking accompanied by joy. After a death without zest, there is a rebirth-linking with zest. After a death without initial application, there is a rebirth-linking with initial application. After a death without sustained application, there is a rebirth-linking with sustained application. After a death without initial and sustained application, there is a rebirth-linking with initial and sustained application. Thus, for each of these cases, the connection should be made conversely as is appropriate.

632.

632.

Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti;

Nāssa tato saṅkanti, na tato hetuṃ vinā hoti.

Having obtained its conditions, this mere phenomenon proceeds to another existence. There is no transition of it from there, nor does it arise from there without a cause.

Iti hetaṃ laddhapaccayaṃ rūpārūpadhammamattaṃ uppajjamānaṃ bhavantaramupetīti vuccati, na satto, na jīvo. Tassa ca nāpi atītabhavato idha saṅkanti atthi. Nāpi tato hetuṃ vinā idha pātubhāvo. Tayidaṃ pākaṭena manussacutipaṭisandhikkamena pakāsayissāma.

Thus, it is said that this, having obtained its conditions, arising as a mere phenomenon of materiality and immateriality, proceeds to another existence—not a being, not a soul. And there is no transition of it from a past existence to here, nor is there a manifestation here without a cause from there. This we shall explain by the evident process of human death and rebirth-linking.

Atītabhavasmiṃ [Pg.187] hi sarasena upakkamena vā samāsannamaraṇassa asayhānaṃ sabbaṅgapaccaṅgasandhibandhanacchedakānaṃ māraṇantikavedanāsatthānaṃ sannipātaṃ asahantassa ātape pakkhittaharitatālapaṇṇamiva kamena upasussamāne sarīre niruddhesu cakkhādīsu indriyesu hadayavatthumatte patiṭṭhitesu kāyindriyamanindriyajīvitindriyesu taṅkhaṇāvasesahadayavatthusannissitaṃ viññāṇaṃ garukasamāsevitāsannapubbakatānaṃ aññataraṃ laddhāvasesapaccayasaṅkhārasaṅkhātaṃ kammaṃ, tadupaṭṭhāpitaṃ vā kammanimittagatinimittasaṅkhātaṃ visayaṃ ārabbha pavattati. Tadevaṃ pavattamānaṃ taṇhāvijjānaṃ appahīnattā avijjāpaṭicchāditādīnave tasmiṃ visaye taṇhā nāmeti, sahajātasaṅkhārā khipanti. Taṃ santativasena taṇhāya nāmiyamānaṃ saṅkhārehi khippamānaṃ orimatīrarukkhavinibaddharajjumālambitvā mātikātikkamako viya purimañca nissayaṃ jahati, aparañca kammasamuṭṭhāpitaṃ nissayaṃ assādayamānaṃ vā anassādayamānaṃ vā ārammaṇādīhiyeva paccayehi pavattatīti.

Indeed, in a past existence, for one whose death is near either through natural expiration or by external means, who cannot endure the onslaught of unbearable, sword-like death-pangs that sever the connections of all major and minor limbs; while the body, like a green palm-leaf cast in the sun, gradually withers; while the sense faculties such as the eye have ceased; and while the body, mind, and life faculties are established in the heart-base alone—at that moment, the consciousness, dependent on the remaining heart-base, proceeds by taking as its object either one of the following: kamma, designated as formations, which has obtained its remaining conditions, from among weighty, habitual, proximate, or previously performed kamma; or an object, designated as a kamma-sign or destination-sign, presented by that kamma. As it is thus proceeding, because craving and ignorance have not been abandoned, craving inclines it towards that object whose dangers are concealed by ignorance, and the co-nascent formations propel it. That consciousness, being inclined by craving and propelled by formations in the continuity of consciousness, is like a man who crosses a canal by holding onto a rope tied to a tree on the near bank; it abandons its former physical basis and proceeds, supported only by conditions such as its object, while either experiencing or not experiencing a new physical basis produced by kamma.

Ettha ca purimaṃ cavanato cuti. Pacchimaṃ bhavantarādipaṭisandhānato paṭisandhīti vuccati. Tadetaṃ nāpi purimabhavā idhāgataṃ, nāpi tato kammasaṅkhāranativisayādihetuṃ vinā pātubhūtanti veditabbaṃ.

Herein, the former consciousness is called 'cuti' (decease) because of its departure from an existence. The latter is called 'paṭisandhi' (rebirth-linking) because it links to the beginning of another existence. It should be understood that this consciousness has neither come here from a previous existence, nor has it arisen without a cause from that previous existence, such as kamma, formations, inclination, and object.

633.

633.

Siyuṃ nidassanānettha, paṭighosādikā atha;

Santānabandhato natthi, ekatā nāpi nānatā.

Herein, examples such as the echo may be cited. Furthermore, owing to the binding of the continuum, there is neither identity nor difference.

Ettha cetassa viññāṇassa purimabhavato idha anāgamane, atītabhavapariyāpannahetūti ca uppāde paṭighosa-padīpa-muddā-paṭibimbappakārā dhammā nidassanāni siyuṃ. Yathā hi paṭighosa-padīpa-muddā-chāyā saddādihetukā honti aññatra agantvā evamevaṃ idaṃ cittaṃ.

Herein, regarding the non-coming of this consciousness from a previous existence to this one, and its arising due to causes pertaining to a past existence, phenomena such as echoes, lamp flames, seal impressions, and reflections may serve as illustrations. For just as echoes, lamp flames, seal impressions, and shadows have sound and so forth as their causes and arise without having come from elsewhere, so too is this consciousness.

Ettha ca santānabandhato natthi ekatā nāpi nānatā. Yadi hi santānabandhe sati ekantamekatā bhaveyya, na khīrato dadhi sambhūtaṃ siyā. Athāpi ekantanānatā bhaveyya, na khīrassādhīno dadhi siyā. Esa nayo sabbahetuhetusamuppannesu. Evañca sati sabbalokavohāralopo [Pg.188] siyā, so ca aniṭṭho. Tasmā ettha na ekantamekatā vā nānatā vā upagantabbāti.

Herein, owing to the binding of the continuum, there is neither absolute identity nor absolute difference. For if there were absolute identity in the continuum, curd would not arise from milk. And if there were absolute difference, curd would not be dependent on milk. This is the principle for all things arisen from their respective causes. And were this so, all worldly convention would be destroyed, which is undesirable. Therefore, herein neither absolute identity nor absolute difference should be adopted.

634. Etthāha – nanu evaṃ asaṅkantipātubhāve sati ye imasmiṃ manussattabhāve khandhā, tesaṃ niruddhattā, phalapaccayassa ca kammassa tattha agamanato aññassa aññato ca taṃ phalaṃ siyā, upabhuñjake ca asati kassa taṃ phalaṃ siyā, tasmā na sundaramidaṃ vidhānanti. Tatridaṃ vuccati –

634. Herein, one objects: 'Surely, if there is an arising without transference, then since the aggregates in this human existence have ceased, and since the kamma that is the condition for the fruit does not go there, would not that fruit belong to another and arise from another cause? And, there being no experiencer, whose fruit would it be? Therefore, this explanation is not sound.' To this, the reply is:

Santāne yaṃ phalaṃ etaṃ, nāññassa na ca aññato;

Bījānaṃ abhisaṅkhāro, etassatthassa sādhako.

That fruit which is in the continuum is not of another, nor is it from another; the conditioning of seeds is what establishes this meaning.

Ekasantānasmiṃ hi phalaṃ uppajjamānaṃ tattha ekantaekattanānattānaṃ paṭisiddhattā aññassāti vā aññatoti vā na hoti. Etassa ca panatthassa bījānaṃ abhisaṅkhāro sādhako. Ambabījādīnaṃ hi abhisaṅkhāresu katesu tassa bījassa santāne laddhapaccayo kālantare phalaviseso uppajjamāno na aññabījānaṃ, nāpi aññābhisaṅkhārapaccayā uppajjati, na ca tāni bījāni, te abhisaṅkhārā vā phalaṭṭhānaṃ pāpuṇanti, evaṃ sampadamidaṃ veditabbaṃ. Vijjāsipposadhādīhi cāpi bālasarīre upayuttehi kālantare vuḍḍhasarīrādīsu phaladehi ayamattho veditabbo.

For when a fruit arises in a single continuum, it is not said to be 'of another' or 'from another,' because absolute identity and difference are rejected therein. The conditioning of seeds serves to establish this meaning. For when mango seeds and so on are conditioned, a particular fruit, having obtained its conditions, arises at a later time in the continuum of that seed; it is not the fruit of other seeds, nor does it arise from the conditioning of others as its cause. And neither those seeds nor that conditioning reaches the place where the fruit appears. The accomplishment of this principle should be understood in this way. This meaning should also be understood through knowledge, crafts, medicines, and so on, which, when applied to the body of a child, produce their fruit in the body of an adult at a later time.

Yampi vuttaṃ ‘‘upabhuñjake ca asati kassa taṃ phalaṃ siyā’’ti, tattha,

And as to what was said: 'And, there being no experiencer, whose fruit would it be?'—to this, the reply is:

Phalassuppattiyā eva, siddhā bhuñjakasammuti;

Phaluppādena rukkhassa, yathā phalati sammuti.

The convention of an 'experiencer' is established simply by the arising of the fruit, just as the convention that a tree 'bears fruit' is established by the arising of fruit.

Yathā hi rukkhasaṅkhātānaṃ dhammānaṃ ekadesabhūtassa rukkhaphalassa uppattiyā eva rukkho phalatīti vā phalitoti vā vuccati, tathā devamanussasaṅkhātānaṃ khandhānaṃ ekadesabhūtassa upabhogasaṅkhātassa sukhadukkhaphalassa uppādeneva devo, manusso vā upabhuñjatīti vā, sukhito, dukkhitoti vā vuccati. Tasmā na ettha aññena upabhuñjakena nāma koci attho atthīti.

For just as, with the mere arising of a tree's fruit, which is a part of the phenomena designated as 'tree,' the tree is said 'to bear fruit' or 'to have fruited,' so too, with the mere arising of the fruit of pleasure and pain, which is designated as 'experience' and is a part of the aggregates designated as 'deva' or 'human,' a deva or a human is said 'to experience,' or 'to be happy' or 'unhappy.' Therefore, herein there is no need for any other thing called an 'experiencer.'

635. Yopi [Pg.189] vadeyya ‘‘evaṃ santepi ete saṅkhārā vijjamānā vā phalassa paccayā siyuṃ, avijjamānā vā, yadi ca vijjamānā pavattikkhaṇeyeva nesaṃ vipākena bhavitabbaṃ, atha avijjamānā pavattito pubbe pacchā ca niccaṃ phalāvahā siyu’’nti, so evaṃ vattabbo –

635. And should someone say: 'Even so, could these formations be conditions for the fruit whether they are existing or non-existing? If they are existing, their result ought to occur at the very moment of their occurrence. If they are non-existing, they would have to be perpetually fruit-bearing both before and after their occurrence,' they should be answered thus:

Katattā paccayā ete, na ca niccaṃ phalāvahā;

Pāṭibhogādikaṃ tattha, veditabbaṃ nidassanaṃ.

Because they have been performed, they are conditions, but they are not perpetually fruit-bearing. Herein, the example of a surety and so on should be understood.

Katattāyeva hi saṅkhārā attano phalassa paccayā honti, na vijjamānattā, avijjamānattā vā. Yathāha – ‘‘kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī’’tiādi (dha. sa. 431). Yathārahassa ca attano phalassa paccayā hutvā na puna phalāvahā honti vipākattā. Etassa catthassa vibhāvane idaṃ pāṭibhogādikaṃ nidassanaṃ veditabbaṃ. Yathā hi loke yo kassaci atthassa niyyātanatthaṃ pāṭibhogo hoti, bhaṇḍaṃ vā kiṇāti, iṇaṃ vā gaṇhāti, tassa taṃ kiriyākaraṇamattameva tadatthaniyyātanādimhi paccayo hoti, na kiriyāya vijjamānattaṃ, avijjamānattaṃ vā, na ca tadatthaniyyātanādito parampi dhārakova hoti. Kasmā? Niyyātanādīnaṃ katattā. Evaṃ katattāva saṅkhārāpi attano phalassa paccayā honti, na ca yathārahaṃ phaladānato parampi phalāvahā hontīti. Ettāvatā missāmissavasena dvedhāpi vattamānassa paṭisandhiviññāṇassa saṅkhārapaccayā pavatti dīpitā hoti.

For formations are conditions for their own fruit simply because they have been performed, not because of their existence or non-existence. As it is said: 'Due to the performance and accumulation of wholesome kamma of the sense-sphere, resultant eye-consciousness arises,' and so on. And having become conditions for their own respective fruits, they are not fruit-bearing again, because the result has been given. To clarify this meaning, this example of a surety and so on should be understood. For in the world, when someone acts as a surety for the settlement of some matter, or buys goods, or takes a loan, the mere performance of that action is the condition for the settlement of that matter, not the existence or non-existence of the action. Nor does one remain liable after the matter has been settled. Why? Because the settlement has been performed. In the same way, formations are conditions for their own fruit simply because they have been performed, and after giving their fruit appropriately, they are no longer fruit-bearing. Thus far, the process of rebirth-linking consciousness, which occurs in two ways, mixed and unmixed, has been shown as conditioned by formations.

636. Idāni sabbesveva tesu bāttiṃsavipākaviññāṇesu sammohavighātatthaṃ,

636. Now, to dispel confusion regarding all those thirty-two resultant consciousnesses:

Paṭisandhipavattīnaṃ, vasenete bhavādisu;

Vijānitabbā saṅkhārā, yathā yesañca paccayā.

These formations should be understood by way of rebirth-linking and the life-continuum in the various existences and so on: for which consciousnesses they are conditions, and in what way.

Tattha tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsāti ete bhavādayo nāma. Etesu bhavādīsu paṭisandhiyaṃ pavatte ca ete yesaṃ vipākaviññāṇānaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbāti attho.

Herein, the three existences, four modes of generation, five destinations, seven stations of consciousness, and nine abodes of beings—these are what are called 'existences and so on.' The meaning is that it should be understood for which resultant consciousnesses these formations are conditions, both in rebirth-linking and in the course of life within these existences, and in what way they are conditions.

Tattha [Pg.190] puññābhisaṅkhāre tāva kāmāvacaraaṭṭhacetanābhedo puññābhisaṅkhāro avisesena kāmabhave sugatiyaṃ navannaṃ vipākaviññāṇānaṃ paṭisandhiyaṃ nānakkhaṇikakammapaccayena ceva upanissayapaccayena cāti dvedhā paccayo. Rūpāvacarapañcakusalacetanābhedo puññābhisaṅkhāro rūpabhave paṭisandhiyaṃ eva pañcannaṃ.

Among these, with regard to meritorious formations, firstly, the meritorious formation comprising the eight kinds of sense-sphere wholesome volitions is, in general, a twofold condition for the nine resultant consciousnesses at rebirth-linking in a happy destination within the sense-sphere existence, namely, by way of different-moment kamma condition and by way of decisive support condition. The meritorious formation comprising the five kinds of form-sphere wholesome volitions is a condition for the five resultant consciousnesses only at rebirth-linking in the form-sphere existence.

Vuttappabhedakāmāvacaro pana kāmabhave sugatiyaṃ upekkhāsahagatāhetumanoviññāṇadhātuvajjānaṃ sattannaṃ parittavipākaviññāṇānaṃ vuttanayeneva dvedhā paccayo pavatte, no paṭisandhiyaṃ. Sveva rūpabhave pañcannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Kāmabhave pana duggatiyaṃ aṭṭhannampi parittavipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Tattha niraye mahāmoggallānattherassa narakacārikādīsu iṭṭhārammaṇasamāyoge so paccayo hoti, tiracchānesu pana petamahiddhikesu ca iṭṭhārammaṇaṃ labbhatiyeva.

Furthermore, the aforementioned sense-sphere meritorious formation, in a happy destination within the sense-sphere existence, is a twofold condition in the aforementioned manner for seven limited resultant consciousnesses—excluding the rootless mind-consciousness-element accompanied by equanimity—during the course of existence, but not at rebirth-linking. That same formation is likewise a condition for five resultant consciousnesses in the form-sphere existence during the course of existence, but not at rebirth-linking. Furthermore, in an unhappy destination within the sense-sphere existence, it is likewise a condition for all eight limited resultant consciousnesses during the course of existence, but not at rebirth-linking. Therein, in hell, during the Venerable Mahāmoggallāna’s tour of hell and so forth, that formation becomes a condition upon encountering an agreeable object. Moreover, among animals and powerful hungry ghosts, an agreeable object is indeed obtainable.

Sveva kāmabhave sugatiyaṃ soḷasannampi kusalavipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. Avisesena pana puññābhisaṅkhāro rūpabhave dasannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca.

That same formation, in a happy destination within the sense-sphere existence, is likewise a condition for all sixteen wholesome resultant consciousnesses both during the course of existence and at rebirth-linking. Furthermore, the meritorious formation in general is likewise a condition for the ten resultant consciousnesses in the form-sphere existence both during the course of existence and at rebirth-linking.

Dvādasākusalacetanābhedo apuññābhisaṅkhāro kāmabhave duggatiyaṃ ekassa viññāṇassa tatheva paccayo paṭisandhiyaṃ, no pavatte. Channaṃ pavatte, no paṭisandhiyaṃ. Sattannampi akusalavipākaviññāṇānaṃ pavatte ca paṭisandhiyañca.

The demeritorious formation comprising the twelve unwholesome volitions, in an unhappy destination within the sense-sphere existence, is likewise a condition for one consciousness at rebirth-linking, but not during the course of existence. For the other six, it is a condition during the course of existence, but not at rebirth-linking. In general, however, it is a condition for all seven unwholesome resultant consciousnesses both during the course of existence and at rebirth-linking.

Kāmabhave pana sugatiyaṃ tesaṃyeva sattannaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. Rūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. So ca kho kāmāvacare aniṭṭharūpadassanasaddasavanavasena, brahmaloke pana aniṭṭharūpādayo nāma natthi. Tathā kāmāvacaradevalokepi.

Furthermore, in a happy destination within the sense-sphere existence, it is likewise a condition for those same seven consciousnesses only during the course of existence, not at rebirth-linking. In the form-sphere existence, it is likewise a condition for four resultant consciousnesses during the course of existence, not at rebirth-linking. And that demeritorious formation is indeed a condition in the sense-sphere by way of seeing disagreeable forms and hearing disagreeable sounds. In the Brahma-world, however, there are no such things as disagreeable forms and so on. Likewise in the sense-sphere celestial worlds.

Āneñjābhisaṅkhāro arūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca.

The imperturbable formation is likewise a condition for the four resultant consciousnesses in the formless existence, both during the course of existence and at rebirth-linking.

Evaṃ [Pg.191] tāva bhavesu paṭisandhipavattīnaṃ vasena ete saṅkhārā yesaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbā. Eteneva nayena yoniādīsupi veditabbā.

Thus, firstly, it should be understood for which resultant consciousnesses these formations are conditions in the various existences by way of rebirth-linking and the course of existence, and in what manner they are conditions. By this same method, they should also be understood in regard to the modes of birth and so on.

637. Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ – imesu hi saṅkhāresu yasmā puññābhisaṅkhāro tāva dvīsu bhavesu paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. Tathā aṇḍajādīsu catūsu yonīsu, devamanussasaṅkhātāsu dvīsu gatīsu, nānattakāyanānattasaññīnānattakāyaekattasaññī-ekattakāyanānattasaññī-ekattakāyaekattasaññīsaṅkhātāsu catūsu viññāṇaṭṭhitīsu. Asaññasattāvāse panesa rūpamattamevābhisaṅkharotīti catūsuyeva sattāvāsesu ca paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. Tasmā esa etesu dvīsu bhavesu, catūsu yonīsu, dvīsu gatīsu, catūsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu ca ekavīsatiyā vipākaviññāṇānaṃ vuttanayeneva paccayo hoti yathāsambhavaṃ paṭisandhiyaṃ pavatte ca.

637. Herein, this is but a brief exposition from the beginning: For, among these formations, since the meritorious formation, firstly, having given rebirth in two existences, generates its entire result; similarly in the four modes of birth, such as egg-born; in the two destinations, designated as devas and humans; and in the four stations of consciousness, designated as beings with diverse bodies and diverse perceptions, beings with diverse bodies and uniform perception, beings with uniform bodies and diverse perceptions, and beings with uniform bodies and uniform perception. Furthermore, since in the abode of non-percipient beings this formation conditions only matter, it is thus that, having given rebirth in just four abodes of beings, it generates its entire result. Therefore, this formation is a condition for the twenty-one resultant consciousnesses in these two existences, four modes of birth, two destinations, four stations of consciousness, and four abodes of beings, in the aforementioned manner, as is applicable, both at rebirth-linking and during the course of existence.

Apuññābhisaṅkhāro pana yasmā ekasmiṃyeva kāmabhave catūsu yonīsu, avasesāsu tīsu gatīsu, nānattakāyaekattasaññīsaṅkhātāya ekissā viññāṇaṭṭhitiyā, tādiseyeva ca ekasmiṃ sattāvāse paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, catūsu yonīsu, tīsu gatīsu, ekissā viññāṇaṭṭhitiyā, ekamhi ca sattāvāse sattannaṃ vipākaviññāṇānaṃ vuttanayeneva paccayo paṭisandhiyaṃ pavatte ca.

Furthermore, since the demeritorious formation ripens by way of rebirth-linking in only one existence—the sense-sphere existence—in the four modes of birth, in the remaining three destinations, in the one station of consciousness designated as 'beings with diverse bodies and uniform perception,' and in one such corresponding abode of beings; therefore, this formation is a condition for the seven resultant consciousnesses in that one existence, four modes of birth, three destinations, one station of consciousness, and one abode of beings, in the aforementioned manner, both at rebirth-linking and during the course of existence.

Āneñjābhisaṅkhāro pana yasmā ekasmiṃyeva arūpabhave, ekissā opapātikayoniyā, ekissā devagatiyā, ākāsānañcāyatanādikāsu tīsu viññāṇaṭṭhitīsu, ākāsānañcāyatanādikesu ca catūsu sattāvāsesu paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, ekissā yoniyā, ekissā gatiyā, tīsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu catunnaṃ viññāṇānaṃ vuttanayeneva paccayo hoti paṭisandhiyaṃ pavatte cāti. Evaṃ,

Furthermore, since the imperturbable formation ripens by way of rebirth-linking in only one existence—the formless existence—in one mode of birth, that of spontaneous arising, in one destination, that of devas, in the three stations of consciousness beginning with the base of infinite space, and in the four abodes of beings beginning with the base of infinite space; therefore, this formation is a condition for the four consciousnesses in that one existence, one mode of birth, one destination, three stations of consciousness, and four abodes of beings, in the aforementioned manner, both at rebirth-linking and during the course of existence. Thus,

Paṭisandhipavattīnaṃ[Pg.192], vasenete bhavādisu;

Vijānitabbā saṅkhārā, yathā yesañca paccayāti.

By way of rebirth-linking and life's course, in existences and so on, these formations should be understood: how, and for which consciousnesses, they are a condition.

Ayaṃ ‘‘saṅkhārapaccayā viññāṇa’’nti padasmiṃ vitthārakathā.

This is the detailed exposition on the phrase, 'Conditioned by formations, consciousness arises.'

Viññāṇapaccayānāmarūpapadavitthārakathā

The Detailed Exposition on the Phrase 'Conditioned by Consciousness, Name-and-Form'

638. Viññāṇapaccayā nāmarūpapade –

638. In the phrase 'Conditioned by consciousness, name-and-form':

Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito;

Saṅgahā paccayanayā, viññātabbo vinicchayo.

The determination should be known through: the analysis of name-and-form, its occurrence in existences and so on, its summary, and the method of conditionality.

Vibhāgā nāmarūpānanti ettha hi nāmanti ārammaṇābhimukhaṃ namanato vedanādayo tayo khandhā, rūpanti cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpaṃ. Tesaṃ vibhāgo khandhaniddese vuttoyevāti. Evaṃ tāvettha vibhāgā nāmarūpānaṃ viññātabbo vinicchayo.

Herein, regarding 'the analysis of name-and-form': 'name' refers to the three aggregates beginning with feeling, so called because of their 'bending' (namana) towards an object. 'Form' refers to the four great elements and the material form derived from and dependent on the four great elements. The analysis of these has already been stated in the Exposition of the Aggregates. Thus, firstly, the determination should be known here through the analysis of name-and-form.

Bhavādīsu pavattitoti ettha ca nāmaṃ ekaṃ sattāvāsaṃ ṭhapetvā sabbabhavayonigativiññāṇaṭṭhitisesasattāvāsesu pavattati, rūpaṃ dvīsu bhavesu, catūsu yonīsu, pañcasu gatīsu, purimāsu catūsu viññāṇaṭṭhitīsu, pañcasu sattāvāsesu pavattati.

And here, concerning 'its occurrence in existences and so forth,' name, excepting one abode of beings, occurs in all existences, modes of birth, destinies, stations of consciousness, and the remaining abodes of beings. Form occurs in two existences, four modes of birth, five destinies, the first four stations of consciousness, and five abodes of beings.

Evaṃ pavattamāne ca etasmiṃ nāmarūpe yasmā abhāvakagabbhaseyyakānaṃ aṇḍajānañca paṭisandhikkhaṇe vatthukāyadasakavasena rūpato dvesantatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato vīsati dhammā, tayo ca arūpino khandhāti ete tevīsati dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana ekasantatisīsato nava rūpadhamme apanetvā cuddasa. Sabhāvakānaṃ bhāvadasakaṃ pakkhipitvā tettiṃsa, tesampi aggahitaggahaṇena santatisīsadvayato aṭṭhārasa rūpadhamme apanetvā pannarasa.

And while this name-and-form is thus occurring, since at the moment of rebirth-linking for those womb-born beings who are without the gender faculty and for the egg-born, two continuity-heads of form appear by way of the base-decade and the body-decade, and three immaterial aggregates appear, therefore, for them, in detail, twenty phenomena from concrete form and three immaterial aggregates—these twenty-three phenomena—are to be understood as 'name-and-form conditioned by consciousness.' However, by the method of taking only what has not yet been taken, removing nine material phenomena from one continuity-head, fourteen remain. For those with the gender faculty, including the gender-decade, there are thirty-three; and for them too, by the method of taking only what has not yet been taken, removing eighteen material phenomena from two continuity-heads, fifteen remain.

Yasmā ca opapātikasattesu brahmakāyikādīnaṃ paṭisandhikkhaṇe cakkhusotavatthudasakānaṃ, jīvitindriyanavakassa ca vasena rūpato cattāri santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato ekūnacattālīsa dhammā, tayo ca arūpino khandhāti [Pg.193] ete bācattālīsa dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana santatisīsattayato sattavīsati dhamme apanetvā pannarasa.

And since for spontaneously born beings such as the Brahmā-group deities, at the moment of rebirth-linking, four continuity-heads of form appear by way of the eye-decade, ear-decade, and base-decade, and the life-faculty nonad, and three immaterial aggregates appear, therefore, for them, in detail, thirty-nine phenomena from concrete form and three immaterial aggregates—these forty-two phenomena—are to be understood as 'name-and-form conditioned by consciousness.' However, by the method of taking only what has not yet been taken, removing twenty-seven phenomena from three continuity-heads, fifteen remain.

Kāmabhave pana yasmā sesaopapātikānaṃ, saṃsedajānaṃ vā sabhāvakaparipuṇṇāyatanānaṃ paṭisandhikkhaṇe rūpato satta santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato sattati dhammā, tayo ca arūpino khandhāti ete tesattati dhammā viññāṇapaccayā nāmarūpanti veditabbā. Aggahitaggahaṇena pana rūpasantatisīsachakkato catupaññāsa dhamme apanetvā ekūnavīsati. Esa ukkaṃso. Avakaṃsena pana taṃtaṃrūpasantatisīsavikalānaṃ tassa tassa vasena hāpetvā hāpetvā saṅkhepato vitthārato ca paṭisandhiyaṃ viññāṇapaccayā nāmarūpasaṅkhā veditabbā.

In the sensual realm, however, since for the remaining spontaneously born beings, or for those born from moisture who possess the gender faculty and have complete sense bases, at the moment of rebirth-linking, seven continuity-heads of form and three immaterial aggregates appear, therefore, for them, in detail, seventy phenomena from concrete form and three immaterial aggregates—these seventy-three phenomena—are to be understood as 'name-and-form conditioned by consciousness.' However, by the method of taking only what has not yet been taken, removing fifty-four phenomena from the six continuity-heads of form, nineteen remain. This is the maximum. By the minimum, however, for those deficient in this or that continuity-head of form, by reducing accordingly for each deficiency, the reckoning of name-and-form conditioned by consciousness at rebirth-linking should be understood both in brief and in detail.

Arūpīnaṃ pana tayova arūpino khandhā. Asaññīnaṃ rūpato jīvitindriyanavakamevāti. Esa tāva paṭisandhiyaṃ nayo.

For formless beings, however, there are just the three immaterial aggregates. For non-percipient beings, there is just the life-faculty nonad from the material side. This, then, is the method regarding rebirth-linking.

Pavatte pana sabbattha rūpappavattidese paṭisandhicittassa ṭhitikkhaṇe paṭisandhicittena saha pavattaututo utusamuṭṭhānaṃ suddhaṭṭhakaṃ pātubhavati. Paṭisandhicittaṃ pana rūpaṃ na samuṭṭhāpeti. Tañhi yathā papāte patitapuriso parassa paccayo hotuṃ na sakkoti, evaṃ vatthudubbalatāya dubbalattā rūpaṃ samuṭṭhāpetuṃ na sakkoti. Paṭisandhicittato pana uddhaṃ paṭhamabhavaṅgato pabhuti cittasamuṭṭhānaṃ suddhaṭṭhakaṃ, saddapātubhāvakāle paṭisandhikkhaṇato uddhaṃ pavattaututo ceva cittato ca saddanavakaṃ, ye pana kabaḷīkārāhārūpajīvino gabbhaseyyakasattā, tesaṃ,

In the course of existence, however, wherever form occurs, at the static moment of the rebirth-linking consciousness, the temperature-originated pure octad appears, arising from the temperature that occurs together with the rebirth-linking consciousness. The rebirth-linking consciousness, however, does not produce form. For just as a man falling from a precipice cannot be a support for another, so too, because it is weak due to the weakness of its base, it cannot produce form. After the rebirth-linking consciousness, however, starting from the first life-continuum, the consciousness-originated pure octad arises. At the time of the manifestation of sound, after the moment of rebirth-linking, the sound-nonad arises from both the occurring temperature and from consciousness. As for those womb-born beings who subsist on edible food, for them,

‘‘Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ;

Tena so tattha yāpeti, mātukucchigato naro’’ti. –

“Whatever food his mother consumes, solid food, drink, and nourishment, by that he is sustained there, the man abiding in his mother’s womb.”

Vacanato mātarā ajjhoharitāhārena anugate sarīre, opapātikānaṃ sabbapaṭhamaṃ attano mukhagataṃ kheḷaṃ ajjhoharaṇakāle āhārasamuṭṭhānaṃ suddhaṭṭhakanti idaṃ āhārasamuṭṭhānassa suddhaṭṭhakassa, utucittasamuṭṭhānānañca ukkaṃsato dvinnaṃ navakānaṃ vasena chabbīsatividhaṃ, pubbe ekekacittakkhaṇe [Pg.194] tikkhattuṃ uppajjamānaṃ vuttaṃ kammasamuṭṭhānañca sattatividhanti channavutividhaṃ rūpaṃ, tayo ca arūpino khandhāti samāsato navanavuti dhammā. Yasmā vā saddo aniyato kadācideva pātubhāvato, tasmā duvidhampi taṃ apanetvā ime sattanavuti dhammā yathāsambhavaṃ sabbasattānaṃ viññāṇapaccayā nāmarūpanti veditabbaṃ. Tesaṃ hi suttānampi pamattānampi khādantānampi pivantānampi divā ca rattiñca ete viññāṇapaccayā pavattanti. Tañca nesaṃ viññāṇapaccayabhāvaṃ parato vaṇṇayissāma.

Based on this statement, in the body pervaded by food swallowed by the mother, the nutriment-originated pure octad arises. For spontaneously born beings, it arises at the time of first swallowing the saliva in their mouth. Thus, by way of this nutriment-originated pure octad and, at maximum, the two nonads originated from temperature and consciousness, there is this twenty-six-fold form. And with the seventy-fold kamma-originated form, which was previously said to arise three times in each mind-moment, there are ninety-six kinds of form. Together with the three immaterial aggregates, there are, in brief, ninety-nine phenomena. Or, because sound is indeterminate, appearing only occasionally, therefore, removing that twofold sound, these ninety-seven phenomena should be understood as 'name-and-form conditioned by consciousness' for all beings, according to what is possible. For them, indeed, whether sleeping or heedless, eating or drinking, by day and by night, these phenomena proceed conditioned by consciousness. And we will explain this fact of their being conditioned by consciousness later on.

Yampanetamettha kammajarūpaṃ, taṃ bhavayonigatiṭhitisattāvāsesu sabbapaṭhamaṃ patiṭṭhahantampi tisamuṭṭhānikarūpena anupatthaddhaṃ na sakkoti saṇṭhātuṃ, nāpi tisamuṭṭhānikaṃ tena anupatthaddhaṃ. Atha kho vātabbhāhatāpi catuddisā vavatthāpitā naḷakalāpiyo viya, ūmivegabbhāhatāpi mahāsamudde katthaci laddhapatiṭṭhā bhinnavāhanikā viya ca aññamaññupatthaddhānevetāni apatamānāni saṇṭhahitvā ekampi vassaṃ dvepi vassāni…pe… vassasatampi yāva tesaṃ sattānaṃ āyukkhayo vā puññakkhayo vā, tāva pavattantīti. Evaṃ bhavādīsu pavattitopettha viññātabbo vinicchayo.

Whatever kamma-born form exists here, even though it is the very first to be established in the existences, modes of birth, destinies, stations of consciousness, and abodes of beings, it cannot endure if unsupported by form originated from the three other sources. Nor can the form from the three sources endure if unsupported by it. Rather, just as bundles of reeds, set up leaning against one another from four directions, stand firm even when buffeted by the wind, and just as broken-down watercraft in the great ocean, having found some footing, endure by clinging together even when struck by the force of the waves, so too these forms, by mutually supporting one another, stand without collapsing. They continue for one year, two years... even a hundred years, for as long as the lifespan or the merit of those beings is not exhausted. In this way, the determination concerning occurrence in existences and so forth should also be understood here.

639. Saṅgahāti ettha ca yaṃ āruppe pavattipaṭisandhīsu, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā nāmameva, yañca asaññesu sabbattha, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā rūpameva, yañca pañcavokārabhave sabbattha viññāṇapaccayā nāmarūpaṃ, taṃ sabbaṃ nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ ekadesasarūpekasesanayena saṅgahetvā viññāṇapaccayā nāmarūpanti veditabbaṃ.

639. Furthermore, here, with regard to 'by way of synthesis': whatever in the formless realm, during the course of life and at rebirth-linking, and in the five-constituent existence, during the course of life, is nāma only, conditioned by consciousness; and whatever in the non-percipient realms, everywhere, and in the five-constituent existence, during the course of life, is rūpa only, conditioned by consciousness; and whatever in the five-constituent existence, everywhere, is nāmarūpa, conditioned by consciousness—all of that, namely nāma, rūpa, and nāmarūpa, having been synthesized by the method of partial identity and single remainder as 'nāmarūpa', should be understood as 'nāmarūpa conditioned by consciousness'.

Asaññesu viññāṇābhāvā ayuttanti ce, nāyuttaṃ. Idampi,

If it is said that this is inappropriate due to the absence of consciousness in the non-percipient beings, it is not inappropriate. This too is stated:

Nāmarūpassa yaṃ hetu, viññāṇaṃ taṃ dvidhā mataṃ;

Vipākamavipākañca, yuttameva yato idaṃ.

The consciousness that is a cause for name-and-form is considered twofold: resultant and non-resultant; therefore, this is indeed appropriate.

Yañhi nāmarūpassa hetu viññāṇaṃ, taṃ vipākāvipākabhedato dvedhā mataṃ. Idañca asaññasattesu kammasamuṭṭhānattā pañcavokārabhave pavattaabhisaṅkhāraviññāṇapaccayā rūpaṃ. Tathā pañcavokāre pavattiyaṃ kusalādicittakkhaṇe kammasamuṭṭhānanti yuttameva idaṃ. Evaṃ saṅgahatopettha viññātabbo vinicchayo.

For the consciousness that is a cause for nāmarūpa is considered twofold, distinguished as resultant and non-resultant. And this rūpa in the non-percipient beings, being kamma-originated, is conditioned by the volitional consciousness that occurred in a five-constituent existence. Likewise, in the five-constituent existence, during the course of life, at the moment of a wholesome or other consciousness, the kamma-originated rūpa is conditioned by the volitional consciousness that occurred in a five-constituent existence. Therefore, this is indeed appropriate. In this way, the determination here should be understood also by way of synthesis.

640. Paccayanayāti [Pg.195] ettha hi,

640. And here, concerning 'by way of the conditional method':

Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo;

Vatthurūpassa navadhā, sesarūpassa aṭṭhadhā.

Resultant consciousness is a condition for name in nine ways; for the base-form, in nine ways; for the remaining form, in eight ways.

Abhisaṅkhāraviññāṇaṃ, hoti rūpassa ekadhā;

Tadaññaṃ pana viññāṇaṃ, tassa tassa yathārahaṃ.

Volitional consciousness is a condition for rūpa in one way; but other consciousness is a condition for each of these respectively, as is appropriate.

Yañhetaṃ paṭisandhiyaṃ pavattiyaṃ vā vipākasaṅkhātaṃ nāmaṃ, tassa rūpamissassa vā amissassa vā paṭisandhikaṃ vā aññaṃ vā vipākaviññāṇaṃ sahajātaaññamaññanissayasampayuttavipākāhārindriyaatthiavigatapaccayehi navadhā paccayo hoti.

Whatever nāma is designated as resultant, whether at rebirth-linking or during the course of life, for that nāma, whether mixed with rūpa or not mixed, the resultant consciousness—be it at rebirth-linking or otherwise—is a condition in nine ways: by way of conascence, mutuality, support, association, result, nutriment, faculty, presence, and non-disappearance conditions.

Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākāhārindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti.

For the base-form at rebirth-linking, it is a condition in nine ways: by way of conascence, mutuality, support, result, nutriment, faculty, dissociation, presence, and non-disappearance conditions. However, excluding the base-form, for the remaining form, it is a condition by the remaining eight conditions, omitting the mutuality condition from these nine.

Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa vā pañcavokārabhave vā kammajassa rūpassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. Avasesaṃ paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. Vitthārato pana tassa paccayanaye dassiyamāne sabbāpi paṭṭhānakathā vitthāretabbā hotīti na naṃ ārabhāma.

Volitional consciousness, however, is a condition in one way by way of decisive support according to the Suttanta exposition for the kamma-born form of either the non-percipient beings or in the five-constituent existence. The rest, from the first life-continuum onwards, all consciousness should be understood as a condition for that respective name-and-form as appropriate. But when the method of conditions is shown in detail, the entire Paṭṭhāna would have to be elaborated; therefore, we do not undertake that.

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘paṭisandhināmarūpaṃ viññāṇapaccayā hotī’’ti? Suttato yuttito ca. Sutte hi ‘‘cittānuparivattino dhammā’’tiādinā (dha. sa. dukamātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā siddhā. Yuttito pana,

Here, one might ask: But how is it to be understood that 'rebirth-linking name-and-form is conditioned by consciousness'? By the Suttas and by reasoning. For in the Suttas, in many ways, such as by the principle 'states that revolve around consciousness' (Dhs. Dukamātikā §62), the fact that feeling and the rest are conditioned by consciousness is established. But by reasoning:

Cittajena hi rūpena, idha diṭṭhena sijjhati;

Adiṭṭhassāpi rūpassa, viññāṇaṃ paccayo iti.

For here, through mind-originated form that is seen, it is established that consciousness is a condition even for form that is unseen.

Citte hi pasanne appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni. Diṭṭhena ca adiṭṭhassa anumānaṃ hotīti iminā idha diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotīti jānitabbametaṃ. Kammasamuṭṭhānassāpi [Pg.196] hi tassa cittasamuṭṭhānasseva viññāṇapaccayatā paṭṭhāne āgatāti. Evaṃ paccayanayatopettha viññātabbo vinicchayoti.

For when the mind is serene or agitated, corresponding forms are seen arising. And from what is seen, the unseen can be inferred. Thus, by this mind-originated form that is seen here, it should be understood that consciousness is a condition even for the unseen rebirth-linking form. For the fact that even that kamma-originated form is conditioned by consciousness, just like mind-originated form, is stated in the Paṭṭhāna. Thus, the determination here should also be understood by way of the conditional method.

Ayaṃ ‘‘viññāṇapaccayā nāmarūpa’’nti padasmiṃ vitthārakathā.

This is the detailed explanation of the phrase 'conditioned by consciousness is name-and-form'.

Nāmarūpapaccayāsaḷāyatanapadavitthārakathā

The Detailed Explanation of the Phrase 'Conditioned by Name-and-Form is the Six Sense Bases'

641. Nāmarūpapaccayā saḷāyatanapade –

641. In the phrase 'conditioned by name-and-form is the six sense bases':

Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ;

Katekasesaṃ taṃ tassa, tādisasseva paccayo.

Nāma is the three aggregates; rūpa is considered the primary elements, the bases, and so forth. That nāmarūpa, treated by single remainder, is a condition for that saḷāyatana, which is treated in the same way.

Yañhetaṃ saḷāyatanasseva paccayabhūtaṃ nāmarūpaṃ, tattha nāmanti vedanādikkhandhattayaṃ, rūpaṃ pana sasantatipariyāpannaṃ niyamato cattāri bhūtāni cha vatthūni jīvitindriyanti evaṃ bhūtavatthādikaṃ matanti veditabbaṃ. Taṃ pana nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ katekasesaṃ chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti evaṃ katekasesasseva saḷāyatanassa paccayoti veditabbaṃ. Kasmā? Yasmā āruppe nāmameva paccayo, tañca chaṭṭhāyatanasseva na aññassa. ‘‘Nāmapaccayā chaṭṭhāyatana’’nti (vibha. 322) hi vibhaṅge vuttaṃ.

Regarding that nāmarūpa which is a condition for the six sense bases: therein, 'nāma' should be understood as the three aggregates beginning with feeling; and 'rūpa' should be understood as the primary elements, bases, and so forth, namely the four primary elements, the six bases, and the life faculty, which are definitely included in one's own continuity. Furthermore, it should be understood that this nāmarūpa—which by the method of single remainder comprises nāma, rūpa, and nāmarūpa—is a condition for the six sense bases, which are themselves treated by the same method of single remainder, comprising the sixth sense base and the six sense bases. Why? Because in the formless realm, only nāma is a condition, and it is a condition only for the sixth sense base, not for any other. For it is said in the Vibhaṅga: 'Conditioned by nāma is the sixth sense base' (Vibh 322).

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ ‘‘nāmarūpaṃ saḷāyatanassa paccayo’’ti? Nāmarūpabhāve bhāvato. Tassa tassa hi nāmassa rūpassa ca bhāve taṃ taṃ āyatanaṃ hoti, na aññathā. Sā panassa tabbhāvabhāvitā paccayanayasmiṃ yeva āvibhavissati. Tasmā,

Here it may be asked: How then should it be understood that 'name-and-form is a condition for the six sense bases'? Because of the existence of the latter when the former exists. For when this or that name and form exist, this or that sense base comes to be, not otherwise. And its being conditioned by the existence of that will become evident in the exposition of the conditional method itself. Therefore:

Paṭisandhiyā pavatte vā, hoti yaṃ yassa paccayo;

Yathā ca paccayo hoti, tathā neyyaṃ vibhāvinā.

At rebirth-linking or during the course of life, whatever is a condition for whatever, and in what way it is a condition, so should it be understood by the discerning one.

Tatrāyamatthadīpanā –

Herein is the exposition of the meaning:

Nāmameva hi āruppe, paṭisandhipavattisu;

Paccayo sattadhā chadhā, hoti taṃ avakaṃsato.

In the formless realm, at rebirth-linking and during the course of life, nāma alone is a condition in seven or six ways, at a minimum.

Kathaṃ? Paṭisandhiyaṃ tāva avakaṃsato sahajātaaññamaññanissayasampayuttavipākaatthiavigatapaccayehi sattadhā nāmaṃ chaṭṭhāyatanassa paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ [Pg.197] aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

How so? First, at rebirth-linking, at a minimum, nāma is a condition for the sixth sense base in seven ways: by way of conascence, mutuality, support, association, result, presence, and non-disappearance conditions. Herein, some part is a condition by way of root condition, some by way of nutriment condition; thus it is a condition in other ways as well. By means of that, the maximum and minimum range should be understood.

Pavattepi vipākaṃ vuttanayeneva paccayo hoti, itaraṃ pana avakaṃsato vuttappakāresu paccayesu vipākapaccayavajjehi chahi paccayehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

During the course of life as well, resultant mentality is a condition in the very manner already stated. The other, non-resultant mentality, however, is, at a minimum, a condition by six conditions among those already described, excluding the resultant condition. Furthermore, herein some mentality is a condition by way of root condition, some by way of nutriment condition, and thus it is also a condition in other ways. By means of these conditions, the maximum and minimum applications should be understood.

Aññasmimpi bhave nāmaṃ, tatheva paṭisandhiyaṃ;

Chaṭṭhassa itaresaṃ taṃ, chahākārehi paccayo.

In another existence as well, at rebirth-linking, that mentality is a condition for the sixth base in that very same way. For the other bases, it is a condition in six ways.

Āruppato hi aññasmimpi pañcavokārabhave taṃ vipākanāmaṃ hadayavatthuno sahāyaṃ hutvā chaṭṭhassa manāyatanassa yathā āruppe vuttaṃ, tatheva avakaṃsato sattadhā paccayo hoti. Itaresaṃ pana taṃ pañcannaṃ cakkhāyatanādīnaṃ catumahābhūtasahāyaṃ hutvā sahajātanissayavipākavippayuttaatthiavigatavasena chahākārehi paccayo hoti. Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo.

To elaborate, in another existence apart from the formless realm, that is, in the five-aggregate existence, that resultant mentality, having become a companion to the heart-base, is a condition for the sixth, the mind-base, just as was stated for the formless realm. Thus, at a minimum, it is a condition in seven ways. For the other five, the eye-base and so on, that resultant mentality, having become a companion to the four great elements, is a condition in six ways by means of co-nascence, dependence, resultance, dissociation, presence, and non-disappearance. Furthermore, herein some mentality is a condition by way of root condition, some by way of nutriment condition, and thus it is also a condition in other ways. By means of these conditions, the maximum and minimum applications should be understood.

Pavattepi tathā hoti, pākaṃ pākassa paccayo;

Apākaṃ avipākassa, chadhā chaṭṭhassa paccayo.

During the course of life also, it is thus: resultant mentality is a condition for the resultant sixth base; non-resultant mentality is a condition for the non-resultant sixth base in six ways.

Pavattepi hi pañcavokārabhave yathā paṭisandhiyaṃ, tatheva vipākanāmaṃ vipākassa chaṭṭhāyatanassa avakaṃsato sattadhā paccayo hoti. Avipākaṃ pana avipākassa chaṭṭhassa avakaṃsatova tato vipākapaccayaṃ apanetvā chadhā paccayo hoti. Vuttanayeneva panettha ukkaṃsāvakaṃso veditabbo.

To elaborate, during the course of life in the five-aggregate existence, just as at rebirth-linking, so too resultant mentality is a condition for the resultant sixth sense-base, at a minimum, in seven ways. Non-resultant mentality, however, is a condition for the non-resultant sixth base, at a minimum, in six ways, by removing the resultant condition from those. Herein, the maximum and minimum applications should be understood in the very manner already stated.

Tattheva sesapañcannaṃ, vipākaṃ paccayo bhave;

Catudhā avipākampi, evameva pakāsitaṃ.

Right there, for the remaining five bases, resultant mentality would be a condition in four ways. Non-resultant mentality is also explained in this very same way.

Tattheva hi pavatte sesānaṃ cakkhāyatanādīnaṃ pañcannaṃ cakkhupasādādivatthukaṃ itarampi vipākanāmaṃ pacchājātavippayuttaatthiavigatapaccayehi catudhā paccayo hoti. Yathā ca vipākaṃ, avipākampi evameva pakāsitaṃ. Tasmā kusalādibhedampi tesaṃ catudhā paccayo hotīti veditabbaṃ. Evaṃ [Pg.198] tāva nāmameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ.

To elaborate, right there during the course of life, for the remaining five bases, the eye-base and so on, resultant mentality—both that which is based on eye-sensitivity, etc., and the other—is a condition in four ways by means of post-nascence, dissociation, presence, and non-disappearance conditions. And just as the resultant is explained, so too is the non-resultant explained in the very same way. Therefore, it should be understood that mentality distinguished as wholesome, etc., is also a condition for them in four ways. Thus, it should first be understood for which particular sense-base mentality alone is a condition, whether at rebirth-linking or during the course of life, and in what manner it is a condition.

Rūpaṃ panettha āruppe, bhave bhavati paccayo;

Na ekāyatanassāpi, pañcakkhandhabhave pana.

Herein, in the formless existence, form is not a condition even for a single base; but in the five-aggregate existence, it is.

Rūpato sandhiyaṃ vatthu, chadhā chaṭṭhassa paccayo;

Bhūtāni catudhā honti, pañcannaṃ avisesato.

Among forms, at rebirth-linking, the physical base is a condition for the sixth base in six ways. The primary elements are conditions for the five bases in four ways, without distinction.

Rūpato hi paṭisandhiyaṃ vatthurūpaṃ chaṭṭhassa manāyatanassa sahajātaaññamaññanissayavippayuttaatthiavigatapaccayehi chadhā paccayo hoti. Cattāri pana bhūtāni avisesato paṭisandhiyaṃ pavatte ca yaṃ yaṃ āyatanaṃ uppajjati, tassa tassa vasena pañcannampi cakkhāyatanādīnaṃ sahajātanissayaatthiavigatapaccayehi catudhā paccayā honti.

To elaborate, among forms, at rebirth-linking, the physical base is a condition for the sixth, the mind-base, in six ways by means of co-nascence, mutuality, dependence, dissociation, presence, and non-disappearance conditions. The four primary elements, however, without distinction—both at rebirth-linking and during the course of life—are conditions in four ways for all five bases, the eye-base and so on, according to whichever sense-base arises, by means of co-nascence, dependence, presence, and non-disappearance conditions.

Tidhā jīvitametesaṃ, āhāro ca pavattiyaṃ;

Tāneva chadhā chaṭṭhassa, vatthu tasseva pañcadhā.

The life faculty is a condition for these in three ways, and so is nutriment during the course of life. Those very five bases are conditions for the sixth base in six ways; the physical base is a condition for that same sixth base in five ways.

Etesaṃ pana cakkhādīnaṃ pañcannaṃ paṭisandhiyaṃ pavatte ca atthi avigataindriyavasena rūpajīvitaṃ tidhā paccayo hoti. Āhāro ca atthiavigatāhāravasena tividhā paccayo hoti, so ca kho ye sattā āhārūpajīvino, tesaṃ āhārānugate kāye pavattiyaṃyeva, no paṭisandhiyaṃ. Tāni pana pañca cakkhāyatanādīni chaṭṭhassa cakkhu sotaghānajivhākāyaviññāṇasaṅkhātassa manāyatanassa nissayapurejātaindriyavippayuttaatthiavigatavasena chahākārehi paccayā honti pavatte, no paṭisandhiyaṃ. Ṭhapetvā pana pañcaviññāṇāni tasseva avasesamanāyatanassa vatthurūpaṃ nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hoti pavatteyeva, no paṭisandhiyaṃ. Evaṃ rūpameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ.

To elaborate, for these five bases, the eye-base and so on, both at rebirth-linking and during the course of life, the material life faculty is a condition in three ways by means of presence, non-disappearance, and faculty conditions. Nutriment is also a condition in three ways by means of presence, non-disappearance, and nutriment conditions; this, however, applies only during the course of life in a body sustained by nutriment for those beings who subsist on it, not at rebirth-linking. Furthermore, those five bases—the eye-base and so on—are conditions for the sixth, the mind-base (designated as eye-, ear-, nose-, tongue-, and body-consciousness), in six ways by means of dependence, pre-nascence, faculty, dissociation, presence, and non-disappearance conditions; this applies during the course of life, not at rebirth-linking. Excluding the five consciousnesses, the physical base is a condition for that remaining mind-base in five ways by means of dependence, pre-nascence, dissociation, presence, and non-disappearance conditions; this applies only during the course of life, not at rebirth-linking. Thus, it should be understood for which particular sense-base materiality alone is a condition, whether at rebirth-linking or during the course of life, and in what manner it is a condition.

Nāmarūpaṃ panubhayaṃ, hoti yaṃ yassa paccayo;

Yathā ca tampi sabbattha, viññātabbaṃ vibhāvinā.

Now, as for both name-and-form, for whichever base it is a condition, and in what manner it is a condition—that too should be understood in all instances by one who is discerning.

Seyyathidaṃ[Pg.199]. Paṭisandhiyaṃ tāva pañcavokārabhave khandhattayavatthurūpasaṅkhātaṃ nāmarūpaṃ chaṭṭhāyatanassa sahajātaaññamaññanissayavipākasampayuttavippayuttaatthiavigatapaccayādīhi paccayo hotīti. Idamettha mukhamattaṃ. Vuttanayānusārena pana sakkā sabbaṃ yojetunti na ettha vitthāro dassitoti.

As follows: Firstly, at rebirth-linking in the five-aggregate existence, name-and-form—designated as the three aggregates and the physical base—is a condition for the sixth sense-base by means of co-nascence, mutuality, dependence, resultance, association, dissociation, presence, non-disappearance conditions, and so on. This here is merely an introduction. However, by following the method already stated, it is possible to apply it to everything; therefore, a detailed explanation is not given here.

Ayaṃ ‘‘nāmarūpapaccayā saḷāyatana’’nti padasmiṃ vitthārakathā.

This is the detailed explanation on the phrase 'nāmarūpapaccayā saḷāyatanaṃ' (the six sense-bases as conditioned by name-and-form).

Saḷāyatanapaccayāphassapadavitthārakathā

The Detailed Explanation of the Phrase 'Saḷāyatanapaccayā Phasso' (Contact as Conditioned by the Six Sense-Bases).

642. Saḷāyatanapaccayā phassapade –

642. In the phrase 'saḷāyatanapaccayā phasso' (contact as conditioned by the six sense-bases):

Saḷeva phassā saṅkhepā, cakkhusamphassaādayo;

Viññāṇamiva bāttiṃsa, vitthārena bhavanti te.

In brief, there are just six contacts, beginning with eye-contact. In detail, like consciousness, they become thirty-two.

Saṅkhepena hi saḷāyatanapaccayā phassoti cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphassoti ime cakkhusamphassādayo cha eva phassā bhavanti. Vitthārena pana cakkhusamphassādayo pañca kusalavipākā, pañca akusalavipākāti dasa, sesā bāvīsati-lokiyavipākaviññāṇasampayuttā ca bāvīsatīti evaṃ sabbepi saṅkhārapaccayā vuttaviññāṇamiva bāttiṃsa honti.

In brief, 'contact conditioned by the six sense-bases' refers to eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. These are the only six contacts, beginning with eye-contact. In detail, however, the five beginning with eye-contact are five wholesome-resultants and five unwholesome-resultants, thus making ten. The remaining twenty-two, being associated with the twenty-two mundane resultant consciousnesses, also amount to twenty-two. Thus, all of them, like the consciousness spoken of as conditioned by formations, become thirty-two.

Yaṃ panetassa bāttiṃsavidhassāpi phassassa paccayo saḷāyatanaṃ, tattha,

Now, with regard to the six sense-bases which are the condition for this thirty-twofold contact, therein,

Chaṭṭhena saha ajjhattaṃ, cakkhādiṃ bāhirehipi;

Saḷāyatanamicchanti, chahi saddhiṃ vicakkhaṇā.

The wise hold the six sense-bases to be the internal eye-base, etc., with the sixth, and also together with the six external bases.

Tattha ye tāva ‘‘upādiṇṇakapavattikathā aya’’nti sakasantatipariyāpannameva paccayaṃ paccayuppannañca dīpenti, te ‘‘chaṭṭhāyatanapaccayā phasso’’ti (vibha. 322) pāḷianusārato āruppe chaṭṭhāyatanañca, aññattha sabbasaṅgahato saḷāyatanañca phassassa paccayoti ekadesasarūpekasesaṃ katvā chaṭṭhena saha ajjhattaṃ cakkhādiṃ saḷāyatananti icchanti. Tañhi chaṭṭhāyatanañca saḷāyatanañca saḷāyatanantveva saṅkhaṃ gacchati.

Therein, firstly, those who explain the condition and the conditioned as being included only within one’s own continuity, thinking, 'This is a discourse on the process of what is appropriated by kamma,' follow the Pāli text, 'Conditioned by the sixth sense-base is contact' (Vibh. 322). They hold that in the formless realm the sixth sense-base, and elsewhere the six sense-bases by way of complete inclusion, are the condition for contact. Thus, by making a compound where one part of similar form remains, they hold that the six sense-bases are the internal eye-base and so on, together with the sixth. For indeed, 'the sixth sense-base' and 'the six sense-bases' are reckoned simply as 'the six sense-bases'.

Ye pana paccayuppannameva ekasantatipariyāpannaṃ dīpenti, paccayaṃ pana bhinnasantānampi, te yaṃ yaṃ āyatanaṃ phassassa paccayo hoti, taṃ sabbampi [Pg.200] dīpentā bāhirampi pariggahetvā tadeva chaṭṭhena saha ajjhattaṃ bāhirehipi rūpāyatanādīhi saddhiṃ saḷāyatananti icchanti. Tampi hi chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti etesaṃ ekasese kate saḷāyatanantveva saṅkhaṃ gacchati.

But those who explain only the conditioned effect as included within one continuity, while the condition may belong to a different continuity—they, in explaining every sense-base that is a condition for contact, also include the external. They hold that the six sense-bases are that very internal eye-base, etc., together with the sixth, and also together with the external form-base and so on. For that too—'the sixth sense-base,' 'the six [internal] sense-bases,' and 'the six [external] sense-bases'—when an ellipsis is made of these, is reckoned simply as 'the six sense-bases'.

Etthāha – na sabbāyatanehi eko phasso sambhoti, nāpi ekamhā āyatanā sabbe phassā, ayañca saḷāyatanapaccayā phassoti ekova vutto, so kasmāti. Tatridaṃ vissajjanaṃ – saccametaṃ, sabbehi eko, ekamhā vā sabbe na sambhonti, sambhoti pana anekehi eko. Yathā cakkhusamphasso cakkhāyatanā rūpāyatanā cakkhuviññāṇasaṅkhātā manāyatanā avasesasampayuttadhammāyatanā cāti evaṃ sabbattha yathānurūpaṃ yojetabbaṃ. Tasmā eva hi,

Here one asks: 'A single contact does not arise from all sense-bases, nor do all contacts arise from a single sense-base. Yet this, 'contact conditioned by the six sense-bases,' is stated in the singular. Why is that?' Here is the answer: It is true that a single contact does not arise from all bases, nor do all contacts from a single base. However, a single contact does arise from many bases. For example, eye-contact arises from the eye-base, the form-base, the mind-base designated as eye-consciousness, and the dhamma-base of remaining associated states. In this way, it should be applied appropriately in all cases. Therefore, indeed,

Ekopanekāyatanappabhavo iti dīpito;

Phassoyaṃ ekavacananiddesenīdha tādinā.

This contact, though one, originates from many bases; thus it is shown here by the Such-like One with a singular expression.

Ekavacananiddesenāti saḷāyatanapaccayā phassoti iminā ekavacananiddesena anekehi āyatanehi eko phasso hotīti tādinā dīpitoti attho. Āyatanesu pana,

'By a singular expression' means: by this singular expression, 'contact conditioned by the six sense-bases,' it is shown by the Such-like One that one contact arises from many bases. This is the meaning. Now, regarding the sense-bases:

Chadhā pañca tato ekaṃ, navadhā bāhirāni cha;

Yathāsambhavametassa, paccayatte vibhāvaye.

One should analyze the conditionality for this contact: the five in six ways, then the one in nine ways, and the six external bases according to what is possible.

Tatrāyaṃ vibhāvanā – cakkhāyatanādīni tāva pañca cakkhusamphassādibhedato pañcavidhassa phassassa nissayapurejātindriyavippayuttaatthiavigatavasena chadhā paccayā honti. Tato paraṃ ekaṃ vipākamanāyatanaṃ anekabhedassa vipākamanosamphassassa sahajātaaññamaññanissayavipākāhāraindriyasampayuttaatthiavigatavasena navadhā paccayo hoti. Bāhiresu pana rūpāyatanaṃ cakkhusamphassassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti. Tathā saddāyatanādīni sotasamphassādīnaṃ. Manosamphassassa pana tāni ca dhammāyatanañca tathā ca [Pg.201] ārammaṇapaccayamatteneva cāti evaṃ bāhirāni cha yathāsambhavametassa paccayatte vibhāvayeti.

Herein, this is the analysis: Firstly, the five sense-bases beginning with the eye-base are conditions in six ways for the five kinds of contact, which begin with eye-contact, by way of dependence, pre-nascence, faculty, dissociation, presence, and non-disappearance. Then, the one resultant mind-base is a condition in nine ways for the manifold resultant mind-contact by way of conascence, mutuality, dependence, result, nutriment, faculty, association, presence, and non-disappearance. Among the external bases, the form-base is a condition in four ways for eye-contact by way of object, pre-nascence, presence, and non-disappearance. Likewise for the sound-base, etc., with regard to ear-contact, etc. For mind-contact, however, those bases and the dhamma-base are conditions both in that same fourfold way and also merely by way of the object condition. Thus, one should analyze the conditionality of the six external bases for this contact according to what is possible.

Ayaṃ ‘‘saḷāyatanapaccayā phasso’’ti padasmiṃ vitthārakathā.

This is the detailed discourse on the phrase, 'Conditioned by the six sense-bases is contact.'

Phassapaccayāvedanāpadavitthārakathā

The Detailed Discourse on the Phrase 'Conditioned by Contact is Feeling'

643. Phassapaccayā vedanāpade –

643. In the phrase 'Conditioned by contact is feeling':

Dvārato vedanā vuttā, cakkhusamphassajādikā;

Saḷeva tā pabhedena, ekūnanavutī matā.

Feelings are spoken of by way of the doors, beginning with that born of eye-contact; they are just six. But by way of detailed division, they are considered to be eighty-nine.

Etassapi padassa vibhaṅge ‘‘cakkhusamphassajā vedanā. Sota… ghāna… jivhā… kāya… manosamphassajā vedanā’’ti (vibha. 231) evaṃ dvārato saḷeva vedanā vuttā, tā pana pabhedena ekūnanavutiyā cittehi sampayuttattā ekūnanavuti matā.

In the Vibhaṅga's analysis of this phrase, 'feeling born of eye-contact... feeling born of mind-contact' (Vibh. 231), just six feelings are spoken of by way of the doors. However, by way of detailed division, they are considered to be eighty-nine because of their association with eighty-nine consciousnesses.

Vedanāsu panetāsu, idha bāttiṃsa vedanā;

Vipākacittayuttāva, adhippetāti bhāsitā.

But among these feelings, it is said that here thirty-two feelings are intended, namely only those associated with resultant consciousness.

Aṭṭhadhā tattha pañcannaṃ, pañcadvāramhi paccayo;

Sesānaṃ ekadhā phasso, manodvārepi so tathā.

Therein, for the five in the five-door process, contact is a condition in eight ways; for the remainder, in one way. In the mind-door process, it is likewise.

Tattha hi pañcadvāre cakkhupasādādivatthukānaṃ pañcannaṃ vedanānaṃ cakkhusamphassādiko phasso sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. Sesānaṃ pana ekekasmiṃ dvāre sampaṭicchanasantīraṇatadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so cakkhusamphassādiko phasso upanissayavasena ekadhāva paccayo hoti.

For therein, in the five-door process, for the five feelings that have the eye-sensitivity, etc., as their physical basis, the contact beginning with eye-contact is a condition in eight ways: by way of conascence, mutuality, dependence, result, nutriment, association, presence, and non-disappearance. For the remaining sense-sphere resultant feelings, however, which proceed in each door by way of receiving, investigating, and registering, that contact beginning with eye-contact is a condition in one way only: by way of decisive support.

Manodvārepi so tathāti manodvārepi hi tadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so sahajātamanosamphassasaṅkhāto phasso tatheva aṭṭhadhā paccayo hoti, paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānampi. Yā pana tā manodvāre tadārammaṇavasena [Pg.202] pavattā kāmāvacaravedanā, tāsaṃ manodvārāvajjanasampayutto manosamphasso upanissayavasena ekadhāva paccayo hotīti.

“And so too at the mind-door” means that at the mind-door as well, for the sense-sphere resultant feelings occurring by way of that object, that contact known as co-nascent mind-contact is similarly a condition in eight ways, and also for the resultant feelings of the three planes occurring by way of rebirth-linking, life-continuum, and death. But as for those sense-sphere feelings occurring by way of that object at the mind-door, the mind-contact associated with mind-door adverting is a condition in only one way, by way of decisive support.

Ayaṃ ‘‘phassapaccayā vedanā’’ti padasmiṃ vitthārakathā.

This is the detailed explanation on the phrase “feeling is conditioned by contact.”

Vedanāpaccayātaṇhāpadavitthārakathā

The Detailed Explanation of the Phrase “Craving is Conditioned by Feeling”

644. Vedanāpaccayā taṇhāpade –

644. In the phrase “craving is conditioned by feeling”:

Rūpataṇhādibhedena, cha taṇhā idha dīpitā;

Ekekā tividhā tattha, pavattākārato matā.

Here, six kinds of craving are shown, divided as craving for forms and so on; each of these is considered threefold according to its mode of occurrence.

Imasmiṃ hi pade seṭṭhiputto brāhmaṇaputtoti pitito nāmavasena putto viya ‘‘rūpataṇhā. Sadda… gandha… rasa… phoṭṭhabba… dhammataṇhā’’ti (vibha. 232) ārammaṇato nāmavasena vibhaṅge cha taṇhā dīpitā.

Indeed, in this phrase, just as a son is named after his father as “son of a merchant” or “son of a brahmin,” so too in the Vibhaṅga six cravings are shown, named according to their object: “craving for forms, sounds, smells, tastes, tangibles, and mental phenomena.”

Tāsu pana taṇhāsu ekekā taṇhā pavattiākārato kāmataṇhā, bhavataṇhā, vibhavataṇhāti evaṃ tividhā matā. Rūpataṇhāyeva hi yadā cakkhussa āpāthamāgataṃ rūpārammaṇaṃ kāmassādavasena assādayamānā pavattati, tadā kāmataṇhā nāma hoti. Yadā tadevārammaṇaṃ ‘‘dhuvaṃ sassata’’nti pavattāya sassatadiṭṭhiyā saddhiṃ pavattati, tadā bhavataṇhā nāma hoti. Sassatadiṭṭhisahagato hi rāgo bhavataṇhāti vuccati. Yadā pana tadevārammaṇaṃ ‘‘ucchijjati vinassatī’’ti pavattāya ucchedadiṭṭhiyā saddhiṃ pavattati, tadā vibhavataṇhā nāma hoti. Ucchedadiṭṭhisahagato hi rāgo vibhavataṇhāti vuccati. Esa nayo saddataṇhādīsupīti. Etā aṭṭhārasa taṇhā honti.

Among these cravings, each is considered threefold according to its mode of occurrence: craving for sensual pleasures, craving for existence, and craving for non-existence. For when craving for forms occurs by savoring a form-object that has come into the range of the eye with the relish of sensual pleasure, it is called craving for sensual pleasures. When it occurs in connection with the eternalist view that that same object is “permanent, everlasting,” it is called craving for existence. For lust accompanied by the eternalist view is called craving for existence. But when it occurs in connection with the annihilationist view that that same object “is annihilated, it perishes,” it is called craving for non-existence. For lust accompanied by the annihilationist view is called craving for non-existence. This same method applies to craving for sounds and so on. These are the eighteen cravings.

Tā ajjhattarūpādīsu aṭṭhārasa, bahiddhā aṭṭhārasāti chattiṃsa. Iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasataṃ taṇhā honti. Tā puna saṅkheppamāṇā rūpādiārammaṇavasena cha, kāmataṇhādivasena vā tissova taṇhā hontīti veditabbā.

These eighteen cravings occur with regard to internal forms and so on, and eighteen with regard to external, making thirty-six. Thus, with thirty-six in the past, thirty-six in the future, and thirty-six in the present, there are one hundred and eight cravings. When summarized, these should be understood as six cravings by way of their objects—forms and so on—or as just three cravings: craving for sensual pleasures, craving for existence, and craving for non-existence.

Yasmā panime sattā puttaṃ assādetvā putte mamattena dhātiyā viya rūpādiārammaṇavasena uppajjamānaṃ vedanaṃ assādetvā vedanāya mamattena [Pg.203] rūpādiārammaṇadāyakānaṃ cittakāra-gandhabba-gandhika-sūda-tantavāyarasāyanavidhāyakavejjādīnaṃ mahāsakkāraṃ karonti. Tasmā sabbāpesā vedanāpaccayā taṇhā hotīti veditabbā.

For just as these beings, having savored a son and cherishing him with a sense of “mine,” pay great honor to his wet-nurse, so too, having savored the feeling that arises by way of objects such as form and cherishing that feeling with a sense of “mine,” they pay great honor to the providers of those sense-objects, such as painters, musicians, perfumers, cooks, weavers, and physicians who prepare elixirs. Therefore, it should be understood that all this craving is conditioned by feeling.

Yasmā cettha adhippetā, vipākasukhavedanā;

Ekāva ekadhāvesā, tasmā taṇhāya paccayo.

Because here only the one pleasant resultant feeling is intended, it is therefore a condition for craving in only one way.

Ekadhāti upanissayapaccayeneva paccayo hoti. Yasmā vā,

“In one way” means that it is a condition only by way of decisive support condition. Or, because:

Dukkhī sukhaṃ patthayati, sukhī bhiyyopi icchati;

Upekkhā pana santattā, sukhamicceva bhāsitā.

One who suffers longs for happiness; one who is happy desires even more; but equanimity, since it is peaceful, is also spoken of as happiness.

Taṇhāya paccayā tasmā, honti tissopi vedanā;

Vedanāpaccayā taṇhā, iti vuttā mahesinā.

Therefore all three feelings become conditions for craving; thus the Great Sage has said: “Craving is conditioned by feeling.”

Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā;

Hoti tasmā na sā hoti, brāhmaṇassa vusīmatoti.

And although craving is conditioned by feeling, since it does not occur without the underlying tendencies, it therefore does not arise for the brahmin who has lived the holy life.

Ayaṃ ‘‘vedanāpaccayā taṇhā’’ti padasmiṃ vitthārakathā.

This is the detailed explanation on the phrase “craving is conditioned by feeling.”

Taṇhāpaccayāupādānapadavitthārakathā

The Detailed Explanation of the Phrase “Clinging is Conditioned by Craving”

645. Taṇhāpaccayā upādānapade –

645. In the phrase “clinging is conditioned by craving”:

Upādānāni cattāri, tāni atthavibhāgato;

Dhammasaṅkhepavitthārā, kamato ca vibhāvaye.

The four kinds of clinging should be clarified according to their analysis by meaning, according to the teaching in brief and in detail, and according to their sequence.

Tatrāyaṃ vibhāvanā – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānanti imāni tāvettha cattāri upādānāni. Tesaṃ ayaṃ atthavibhāgo – vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcātipi kāmupādānaṃ. Upādānanti daḷhaggahaṇaṃ. Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya. Tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. Diṭṭhiṃ upādiyatīti vā diṭṭhupādānaṃ. ‘‘Sassato attā ca loko cā’’tiādīsu (dī. ni. 1.31) hi purimadiṭṭhiṃ uttaradiṭṭhi upādiyati. Tathā sīlabbataṃ upādiyatīti sīlabbatupādānaṃ. Sīlabbatañca taṃ upādānañcātipi sīlabbatupādānaṃ. Gosīlagovatādīni hi ‘‘evaṃ suddhī’’ti abhinivesato sayameva upādānāni. Tathā vadanti etenāti vādo. Upādiyanti [Pg.204] etenāti upādānaṃ. Kiṃ vadanti, upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ. Attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. Ayaṃ tāva tesaṃ atthavibhāgo.

Here is the clarification: These are the four kinds of clinging in this context: clinging to sensual pleasures, clinging to views, clinging to rites and rituals, and clinging to a doctrine of self. This is their analysis by meaning: one clings to sensual pleasure, which is reckoned as the object, thus it is “clinging to sensual pleasures”; or it is both sensual pleasure and clinging, thus “clinging to sensual pleasures.” “Clinging” means firm grasping. Here the prefix “upa-” has the sense of firmness, as in “upāyāsa” (intense trouble) and “upakaṭṭha” (very near). Similarly, it is both a view and clinging, thus “clinging to views”; or one clings to a view, thus “clinging to views.” For in such cases as “The self and the world are eternal,” a later view clings to a former view. Similarly, one clings to rites and rituals, thus “clinging to rites and rituals”; or it is both rites and rituals and clinging, thus “clinging to rites and rituals.” For practices like cow-vows and cow-observances become clingings in themselves through the adherence, “By this there is purification.” Further, “vādo” (doctrine) is that with which one asserts; “upādānaṃ” (clinging) is that with which one clings. What do they assert and cling to? The self. The clinging to a doctrine of self is “attavādupādānaṃ” (clinging to a doctrine of self). Or, it is “attavādupādānaṃ” because with it one clings to the mere doctrine of self as being the self. This, for now, is the analysis of their meaning.

Dhammasaṅkhepavitthāre pana kāmupādānaṃ tāva ‘‘tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ, idaṃ vuccati kāmupādāna’’nti (dha. sa. 1220; vibha. 938) āgatattā saṅkhepato taṇhādaḷhattaṃ vuccati. Taṇhādaḷhattaṃ nāma purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva. Keci panāhu ‘‘appattavisayapatthanā taṇhā andhakāre corassa hatthappasāraṇaṃ viya, sampattavisayaggahaṇaṃ upādānaṃ tasseva bhaṇḍaggahaṇaṃ viya. Appicchatāsantuṭṭhitāpaṭipakkhā ca te dhammā. Tathā pariyesanārakkhadukkhamūlā’’ti. Sesupādānattayaṃ pana saṅkhepato diṭṭhimattameva.

In the brief and detailed analysis of the Dhamma, first, regarding clinging to sensual pleasures, since it is stated: 'Herein, what is clinging to sensual pleasures? It is sensual desire, sensual passion, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, and sensual obsession—this is called clinging to sensual pleasures' (Dhs §1220; Vibh §938), in brief it is called the strengthening of craving. The strengthening of craving is the subsequent craving that arises strongly with previous craving as its decisive support condition. Some, however, say: 'Craving is the longing for an unattained object, like a thief stretching out his hand in the dark; clinging is the grasping of an attained object, like that same thief seizing the goods. These states are opposed to having few wishes and contentment, and are likewise the root of the suffering of seeking and protecting.' The remaining three kinds of clinging, in brief, are simply wrong view.

Vitthārato pana pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya daḷhabhāvo kāmupādānaṃ. Dasavatthukā micchādiṭṭhi diṭṭhupādānaṃ. Yathāha – ‘‘tattha katamaṃ diṭṭhupādānaṃ? Natthi dinnaṃ, natthi yiṭṭhaṃ…pe… sacchikatvā pavedentīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati diṭṭhupādāna’’nti (dha. sa. 1221; vibha. 938). Sīlabbatehi suddhīti parāmasanaṃ pana sīlabbatupādānaṃ. Yathāha – ‘‘tattha katamaṃ sīlabbatupādānaṃ? Sīlena suddhi, vatena suddhi, sīlabbatena suddhīti yā evarūpā diṭṭhi…pe… vipariyesaggāho. Idaṃ vuccati sīlabbatupādāna’’nti (dha. sa. 1222; vibha. 938). Vīsativatthukā sakkāyadiṭṭhi attavādupādānaṃ. Yathāha – ‘‘tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati…pe… vipariyesaggāho, idaṃ vuccati attavādupādāna’’nti (dha. sa. 1223; vibha. 938). Ayamettha dhammasaṅkhepavitthāro.

In detail, however, clinging to sensual pleasures is the strengthened state of the one hundred and eight kinds of craving previously mentioned in regard to forms and so on. Wrong view with its ten bases is clinging to views. As it is said: 'Herein, what is clinging to views? The view that there is nothing given, nothing offered… who declare it after having realized it for themselves… any such view… a perverted grasp. This is called clinging to views' (Dhs §1221; Vibh §938). The misapprehension that there is purification through rites and rituals is clinging to rites and rituals. As it is said: 'Herein, what is clinging to rites and rituals? The view that there is purification through a rite, through a ritual, through a rite and ritual… any such view… a perverted grasp. This is called clinging to rites and rituals' (Dhs §1222; Vibh §938). Identity view with its twenty bases is clinging to a doctrine of self. As it is said: 'Herein, what is clinging to a doctrine of self? Herein, an uninstructed worldling… untrained in the Dhamma of the noble ones, regards form as self… any such view… a perverted grasp. This is called clinging to a doctrine of self' (Dhs §1223; Vibh §938). This is the brief and detailed analysis of the Dhamma herein.

Kamatoti ettha pana tividho kamo uppattikkamo pahānakkamo desanākkamo ca. Tattha anamatagge saṃsāre imassa paṭhamaṃ uppattīti abhāvato kilesānaṃ nippariyāyena uppattikkamo na vuccati. Pariyāyena pana yebhuyyena ekasmiṃ bhave attaggāhapubbaṅgamo sassatucchedābhiniveso, tato ‘‘sassato ayaṃ attā’’ti gaṇhato attavisuddhatthaṃ sīlabbatupādānaṃ, ‘‘ucchijjatī’’ti gaṇhato paralokanirapekkhassa kāmupādānanti [Pg.205] evaṃ paṭhamaṃ attavādupādānaṃ, tato diṭṭhisīlabbatakāmupādānānīti ayametesaṃ ekasmiṃ bhave uppattikkamo.

Herein, 'by sequence' refers to a threefold sequence: the sequence of arising, the sequence of abandoning, and the sequence of exposition. Among these, since in beginningless saṃsāra there is no 'first arising' of the defilements, the sequence of arising is not spoken of in an absolute sense. But in a relative sense, for the most part in a single existence, adherence to eternalism and annihilationism is preceded by the grasping of a self. Then, for one who holds 'this self is eternal,' clinging to rites and rituals arises for the sake of self-purification; for one who holds 'it is annihilated,' being indifferent to the next world, clinging to sensual pleasures arises. Thus, first comes clinging to a doctrine of self, then clinging to views, to rites and rituals, and to sensual pleasures—this is their sequence of arising in a single existence.

Diṭṭhupādānādīni cettha paṭhamaṃ pahīyanti sotāpattimaggavajjhattā. Kāmupādānaṃ pacchā, arahattamaggavajjhattāti ayametesaṃ pahānakkamo.

Herein, clinging to views and the others are abandoned first, as they are to be abandoned by the path of stream-entry. Clinging to sensual pleasures is abandoned later, as it is to be abandoned by the path of arahantship. This is their sequence of abandonment.

Mahāvisayattā pana pākaṭattā ca etesu kāmupādānaṃ paṭhamaṃ desitaṃ. Mahāvisayaṃ hi taṃ aṭṭhacittasampayogā, appavisayāni itarāni catucittasampayogā, yebhuyyena ca ālayarāmattā pajāya pākaṭaṃ kāmupādānaṃ, na itarāni. Kāmupādāna vā kāmānaṃ samadhigamatthaṃ kotūhalamaṅgalādibahulo hoti, sāssa diṭṭhīti tadanantaraṃ diṭṭhupādānaṃ, taṃ pabhijjamānaṃ sīlabbataattavādupādānavasena duvidhaṃ hoti. Tasmiṃ dvaye gokiriyaṃ kukkurakiriyaṃ vā disvāpi veditabbato oḷārikanti sīlabbatupādānaṃ paṭhamaṃ desitaṃ. Sukhumattā ante attavādupādānanti ayametesaṃ desanākkamo.

Due to its vast scope and prominence, clinging to sensual pleasures is taught first among these. For it has a vast scope, being associated with eight types of consciousness, whereas the others have a small scope, being associated with only four types of consciousness. Moreover, because people generally delight in attachments, clinging to sensual pleasures is manifest, but not the others. Or, one with clinging to sensual pleasures is much given to auspicious signs, ceremonies, and the like for the sake of attaining sensual pleasures; that is a wrong view, and therefore clinging to views is taught immediately after. When that is analyzed, it is twofold: clinging to rites and rituals and clinging to a doctrine of self. Between these two, since it can be known even by seeing cow-practices and dog-practices, clinging to rites and rituals is taught first because it is gross. Due to its subtlety, clinging to a doctrine of self is taught at the end. This is their sequence of exposition.

Taṇhā ca purimassettha, ekadhā hoti paccayo;

Sattadhā aṭṭhadhā vāpi, hoti sesattayassa sā.

Herein, craving is a condition for the first clinging in one way; for the remaining three, it is a condition in seven or even eight ways.

Ettha ca evaṃ desite upādānacatukke purimassa kāmupādānassa kāmataṇhā upanissayavasena ekadhāva paccayo hoti, taṇhābhinanditesu visayesu uppattito. Sesattayassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā vā, upanissayena saha aṭṭhadhā vāpi paccayo hoti. Yadā ca sā upanissayavasena paccayo hoti, tadā asahajātāva hotīti.

Herein, in the fourfold clinging thus expounded, for the first, clinging to sensual pleasures, sensual craving is a condition in one way only, by way of decisive support, because of its arising in regard to objects delighted in through craving. But for the remaining three, it is a condition in seven ways—by way of conascence, mutuality, support, association, presence, non-disappearance, and root conditions—or even in eight ways together with decisive support. And when it is a condition by way of decisive support, it is non-conascent.

Ayaṃ ‘‘taṇhāpaccayā upādāna’’nti padasmiṃ vitthārakathā.

This is the detailed explanation of the phrase 'With craving as condition, clinging.'

Upādānapaccayābhavapadavitthārakathā

Detailed Explanation of the Phrase 'With Clinging as Condition, Becoming'

646. Upādānapaccayā bhavapade –

646. In the phrase 'With clinging as condition, becoming':

Atthato dhammato ceva, sātthato bhedasaṅgahā;

Yaṃ yassa paccayo ceva, viññātabbo vinicchayo.

The determination should be understood: by meaning and by phenomenon, by its meaningfulness, by division and combination, and by what is a condition for what.

Tattha [Pg.206] bhavatīti bhavo. So kammabhavo upapattibhavo cāti duvidho hoti. Yathāha – ‘‘bhavo duvidhena atthi kammabhavo, atthi upapattibhavo’’ti (vibha. 234). Tattha kammameva bhavo kammabhavo, tathā upapattiyeva bhavo upapattibhavo. Ettha ca upapatti bhavatīti bhavo. Kammaṃ pana yathā sukhakāraṇattā ‘‘sukho buddhānaṃ uppādo’’ti (dha. pa. 194) vutto, evaṃ bhavakāraṇattā phalavohārena bhavoti veditabbanti. Evaṃ tāvettha atthato viññātabbo vinicchayo.

Therein, 'it becomes,' thus it is becoming (bhava). It is twofold: kamma-becoming and rebirth-becoming. As it is said: 'Becoming is twofold: there is kamma-becoming and there is rebirth-becoming' (Vibh §234). Therein, kamma itself is becoming, thus kamma-becoming; likewise, rebirth itself is becoming, thus rebirth-becoming. And herein, 'rebirth becomes,' thus it is becoming. But kamma, just as it is called 'happiness' because it is a cause of happiness—as stated, 'Happy is the arising of the Buddhas' (Dhp 194)—so too, because it is a cause of becoming, it should be understood as 'becoming' by way of the designation of its result. Thus, first, the determination should be understood here by way of meaning.

647. Dhammato pana kammabhavo tāva saṅkhepato cetanā ceva cetanāsampayuttā ca abhijjhādayo kammasaṅkhātā dhammā. Yathāha – ‘‘tattha katamo kammabhavo? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (vibha. 234) parittabhūmako vā mahābhūmako vā, ayaṃ vuccati kammabhavo. Sabbampi bhavagāmikammaṃ kammabhavo’’ti (vibha. 234). Ettha hi puññābhisaṅkhāroti terasa cetanā. Apuññābhisaṅkhāroti dvādasa. Āneñjābhisaṅkhāroti catasso cetanā. Evaṃ parittabhūmako vā mahābhūmako vāti etena tāsaṃyeva cetanānaṃ mandabahuvipākatā vuttā. Sabbampi bhavagāmikammanti iminā pana cetanāsampayuttā abhijjhādayo vuttā.

647. By way of phenomenon, however, kamma-becoming, in brief, is volition and the states associated with volition called kamma, such as covetousness and so on. As it is said: 'Herein, what is kamma-becoming? Meritorious formation, demeritorious formation, imperturbable formation, whether belonging to the limited sphere or the great sphere—this is called kamma-becoming. All kamma leading to becoming is kamma-becoming.' Here, 'meritorious formation' means thirteen volitions. 'Demeritorious formation' means twelve. 'Imperturbable formation' means four volitions. Thus, by 'whether belonging to the limited sphere or the great sphere,' the weakness or abundance of the results of those same volitions is stated. But by 'all kamma leading to becoming,' the states associated with volition, such as covetousness and so on, are stated.

Upapattibhavo pana saṅkhepato kammābhinibbattā khandhā, pabhedato navavidho hoti. Yathāha – ‘‘tattha katamo upapattibhavo? Kāmabhavo rūpabhavo arūpabhavo saññābhavo asaññābhavo nevasaññānāsaññābhavo, ekavokārabhavo catuvokārabhavo pañcavokārabhavo, ayaṃ vuccati upapattibhavo’’ti (vibha. 234). Tattha kāmasaṅkhāto bhavo kāmabhavo. Esa nayo rūpārūpabhavesu. Saññāvataṃ bhavo, saññā vā ettha bhave atthīti saññābhavo. Vipariyāyena asaññābhavo. Oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā, nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo. Ekena rūpakkhandhena vokiṇṇo bhavo ekavokārabhavo. Eko vā vokāro assa bhavassāti ekavokārabhavo. Esa nayo catuvokārapañcavokārabhavesu. Tattha kāmabhavo pañca upādiṇṇakkhandhā. Tathā rūpabhavo. Arūpabhavo cattāro[Pg.207], saññābhavo pañca. Asaññābhavo eko upādiṇṇakkhandho. Nevasaññānāsaññābhavo cattāro. Ekavokārabhavādayo ekacatupañcakkhandhā upādiṇṇakkhandhehīti evamettha dhammatopi viññātabbo vinicchayo.

Rebirth-becoming, in brief, is the aggregates generated by kamma; in detail, it is of nine kinds. As it is said: 'Herein, what is rebirth-becoming? Sense-sphere becoming, form-sphere becoming, formless-sphere becoming, percipient becoming, non-percipient becoming, neither-percipient-nor-non-percipient becoming, one-constituent becoming, four-constituent becoming, five-constituent becoming—this is called rebirth-becoming.' Herein, the becoming designated as 'sensual' is sense-sphere becoming. This is the method in the cases of form-sphere and formless-sphere becomings. The becoming of percipient beings, or 'perception exists in this becoming,' thus it is percipient becoming. Conversely, it is non-percipient becoming. Due to the absence of gross perception and the presence of subtle perception, in this becoming there is neither perception (gross) nor an absence of perception (subtle); thus, it is neither-percipient-nor-non-percipient becoming. A becoming interspersed with one constituent, the form aggregate, is one-constituent becoming. Or, 'this becoming has one constituent,' thus it is one-constituent becoming. This is the method in the cases of four-constituent and five-constituent becomings. Therein, sense-sphere becoming is the five clung-to aggregates. Likewise form-sphere becoming. Formless-sphere becoming is four; percipient becoming is five. Non-percipient becoming is one clung-to aggregate. Neither-percipient-nor-non-percipient becoming is four. The one-constituent becoming and so on are the one, four, and five aggregates, by way of the clung-to aggregates. Thus the determination should be understood here also by way of phenomenon.

648. Sātthatoti yathā ca bhavaniddese, tatheva kāmaṃ saṅkhāraniddesepi puññābhisaṅkhārādayova vuttā, evaṃ santepi purime atītakammavasena idha paṭisandhiyā paccayattā, ime paccuppannakammavasena āyatiṃ paṭisandhiyā paccayattāti punavacanaṃ sātthakameva, pubbe vā ‘‘tattha katamo puññābhisaṅkhāro? Kusalā cetanā kāmāvacarā’’ti (vibha. 226) evamādinā nayena cetanāva saṅkhārāti vuttā. Idha pana ‘‘sabbampi bhavagāmikamma’’nti (vibha. 234) vacanato cetanāsampayuttāpi. Pubbe ca viññāṇapaccayameva kammaṃ ‘‘saṅkhārā’’ti vuttaṃ. Idāni asaññābhavanibbattakampi. Kiṃ vā bahunā, ‘‘avijjāpaccayā saṅkhārā’’ti ettha puññābhisaṅkhārādayova kusalākusalā dhammā vuttā. ‘‘Upādānapaccayā bhavo’’ti idha pana upapattibhavassāpi saṅgahitattā kusalākusalābyākatā dhammā vuttā. Tasmā sabbathāpi sātthakamevidaṃ punavacananti evamettha sātthatopi viññātabbo vinicchayo.

648. As to its meaningfulness: just as in the exposition of becoming, so too in the exposition of formations, meritorious formations and so on are indeed mentioned. Even so, since the former are a condition for rebirth here by way of past kamma, while these are a condition for future rebirth by way of present kamma, the repetition is indeed meaningful. Or, previously, it was said in the way beginning, 'Herein, what is meritorious formation? Wholesome volition pertaining to the sense-sphere,' that volition itself is formations. Here, however, on the authority of the statement 'All kamma leading to becoming,' what is associated with volition is also included. And previously, only kamma that is a condition for consciousness was called 'formations'; now, that which generates non-percipient becoming is also included. Or what is the need for much talk? In the phrase 'With ignorance as condition, formations,' only wholesome and unwholesome phenomena, which are meritorious formations and so on, are mentioned. But here, in the phrase 'With clinging as condition, becoming,' since rebirth-becoming is also included, wholesome, unwholesome, and indeterminate phenomena are mentioned. Therefore, this repetition is in every way meaningful. Thus the determination should be understood here also by way of its meaningfulness.

649. Bhedasaṅgahāti upādānapaccayā bhavassa bhedato ceva saṅgahato ca. Yañhi kāmupādānapaccayā kāmabhavanibbattakaṃ kammaṃ karīyati, so kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Esa nayo rūpārūpabhavesu. Evaṃ kāmupādānapaccayā dve kāmabhavā, tadantogadhā ca saññābhavapañcavokārabhavā, dve rūpabhavā, tadantogadhā ca saññābhavaasaññābhavaekavokārabhavapañcavokārabhavā, dve arūpabhavā, tadantogadhā ca saññābhavanevasaññānāsaññābhavacatuvokārabhavāti saddhiṃ antogadhehi cha bhavā. Yathā ca kāmupādānapaccayā saddhiṃ antogadhehi cha bhavā. Tathā sesupādānapaccayāpīti evaṃ upādānapaccayā bhedato saddhiṃ antogadhehi catuvīsati bhavā.

649. As to division and inclusion: this refers to the division and inclusion of becoming conditioned by clinging. For whatever kamma is performed conditioned by clinging to sensual pleasures, which generates sense-sphere becoming, that is kamma-becoming. The aggregates generated by it are rebirth-becoming. This is the method in the cases of form-sphere and formless-sphere becomings. Thus, conditioned by clinging to sensual pleasures, there are two sense-sphere becomings, and included within them are percipient becoming and five-constituent becoming; two form-sphere becomings, and included within them are percipient becoming, non-percipient becoming, one-constituent becoming, and five-constituent becoming; two formless-sphere becomings, and included within them are percipient becoming, neither-percipient-nor-non-percipient becoming, and four-constituent becoming—thus, there are six becomings together with those included. Just as there are six becomings conditioned by clinging to sensual pleasures, together with those included, so too are there for those conditioned by the remaining clingings. Thus, by way of division, there are twenty-four becomings conditioned by clinging, together with those included.

Saṅgahato pana kammabhavaṃ upapattibhavañca ekato katvā kāmupādānapaccayā saddhiṃ antogadhehi eko kāmabhavo. Tathā rūpārūpabhavāti tayo bhavā. Tathā sesupādānapaccayā pīti. Evaṃ upādānapaccayā saṅgahato saddhiṃ antogadhehi dvādasa bhavā. Apica [Pg.208] avisesena upādānapaccayā kāmabhavūpagaṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Esa nayo rūpārūpabhavesu. Evaṃ upādānapaccayā saddhiṃ antogadhehi dve kāmabhavā, dve rūpabhavā, dve arūpabhavāti aparena pariyāyena saṅgahato cha bhavā. Kammabhavaupapattibhavabhedaṃ vā anupagamma saddhiṃ antogadhehi kāmabhavādivasena tayo bhavā honti. Kāmabhavādibhedampi anupagamma kammabhavaupapattibhavavasena dve bhavā honti. Kammupapattibhedañcāpi anupagamma upādānapaccayā bhavoti bhavavasena ekova bhavo hotīti evamettha upādānapaccayassa bhavassa bhedasaṅgahāpi viññātabbo vinicchayo.

By way of inclusion, however, having grouped kamma-becoming and rebirth-becoming together, conditioned by clinging to sensual pleasures, there is one sense-sphere becoming, together with those included. Likewise form-sphere and formless-sphere becomings, making three becomings. So too for the remaining clingings. Thus, by way of inclusion, there are twelve becomings conditioned by clinging, together with those included. Furthermore, without distinction, kamma leading to the sense-sphere becoming, conditioned by clinging, is kamma-becoming. The aggregates generated by it are rebirth-becoming. This is the method in the cases of form-sphere and formless-sphere becomings. Thus, by another way of inclusion, there are six becomings conditioned by clinging, together with those included: two sense-sphere becomings, two form-sphere becomings, and two formless-sphere becomings. Or, without making the distinction between kamma-becoming and rebirth-becoming, there are three becomings by way of sense-sphere becoming, etc., together with those included. Without making the distinction of sense-sphere becoming, etc., there are two becomings by way of kamma-becoming and rebirth-becoming. And without making the distinction between kamma-becoming and rebirth-becoming, conditioned by clinging, there is becoming; thus by way of becoming, there is just one becoming. In this way, the determination of the division and inclusion of becoming conditioned by clinging should also be understood.

650. Yaṃ yassa paccayo cevāti yañcettha upādānaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayoti attho. Kiṃ panettha kassa paccayo hoti? Yaṃkiñci yassa kassaci paccayo hotiyeva. Ummattako viya hi puthujjano. So idaṃ yuttaṃ idaṃ ayuttanti avicāretvā yassa kassaci upādānassa vasena yaṃkiñci bhavaṃ patthetvā yaṃkiñci kammaṃ karotiyeva. Tasmā yadekacce sīlabbatupādānena rūpārūpabhavā na hontīti vadanti, taṃ na gahetabbaṃ. Sabbena pana sabbo hotīti gahetabbaṃ.

650. As to 'And what is a condition for what': the meaning is that the determination should also be understood from which clinging here is a condition for which becoming. Herein, what is a condition for what? Anything whatsoever is a condition for anything whatsoever. For an ordinary person is like a madman. Without investigating 'this is proper, this is improper,' he desires any kind of becoming by way of any kind of clinging and performs any kind of kamma. Therefore, the statement of some that form-sphere and formless-sphere becomings do not come to be through clinging to rules and observances should not be accepted. Rather, it should be accepted that any becoming comes to be through any clinging.

Seyyathidaṃ – idhekacco anussavavasena vā diṭṭhānusārena vā ‘‘kāmā nāmete manussaloke ceva khattiyamahāsālakulādīsu, cha kāmāvacaradevaloke ca samiddhā’’ti cintetvā tesaṃ adhigamatthaṃ asaddhammassavanādīhi vañcito ‘‘iminā kammena kāmā sampajjantī’’ti maññamāno kāmupādānavasena kāyaduccaritādīnipi karoti, so duccaritapāripūriyā apāye upapajjati. Sandiṭṭhike vā pana kāme patthayamāno paṭiladdhe ca gopayamāno kāmupādānavasena kāyaduccaritādīni karoti, so duccaritapāripūriyā apāye upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavapañcavokārabhavā pana tadantogadhā eva.

For example, here a certain person, through hearsay or by following what has been seen, thinks: 'These sensual pleasures are abundant among humans in the world, in great families of nobles, and so on, and in the six sense-sphere deva worlds.' Desiring to attain them, deceived by listening to the false Dhamma and so on, and thinking, 'By this action sensual pleasures are achieved,' he engages in bodily misconduct and the like out of clinging to sensual pleasures. Due to the fulfillment of that misconduct, he is reborn in a plane of misery. Or else, desiring sensual pleasures in this very life and protecting them when they have been obtained, he engages in bodily misconduct and the like out of clinging to sensual pleasures. Due to the fulfillment of that misconduct, he is reborn in a plane of misery. Therein, the kamma that is the cause for his rebirth is kamma-becoming. The aggregates produced by kamma are rebirth-becoming. But perception-becoming and five-constituent becoming are included within that.

Aparo [Pg.209] pana saddhammassavanādīhi upabrūhitañāṇo ‘‘iminā kammena kāmā sampajjantī’’ti maññamāno kāmupādānavasena kāyasucaritādīni karoti. So sucaritapāripūriyā devesu vā manussesu vā upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavapañcavokārabhavā pana tadantogadhā eva. Iti kāmupādānaṃ sappabhedassa sāntogadhassa kāmabhavassa paccayo hoti.

Again, another person, whose knowledge is augmented by listening to the true Dhamma and so on, thinking, 'By this action sensual pleasures are achieved,' engages in bodily good conduct and the like out of clinging to sensual pleasures. Due to the fulfillment of good conduct, he is reborn among devas or human beings. Therein, the kamma that is the cause for his rebirth is kamma-becoming. The aggregates produced by kamma are rebirth-becoming. But perception-becoming and five-constituent becoming are included within that. Thus, clinging to sensual pleasures is a condition for sensual-sphere becoming with its subdivisions and inclusions.

Aparo ‘‘rūpārūpabhavesu tato samiddhatarā kāmā’’ti sutvā parikappetvā vā kāmupādānavaseneva rūpārūpasamāpattiyo nibbattetvā samāpattibalena rūpārūpabrahmaloke upapajjati. Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññā-asaññā-nevasaññānāsaññā-eka-catu-pañcavokārabhavā pana tadantogadhā eva. Iti kāmupādānaṃ sappabhedānaṃ sāntogadhānaṃ rūpārūpabhavānampi paccayo hoti.

Again, another person, having heard or conceived that 'in the form and formless becomings there are sensual pleasures more abundant than those,' generates the form and formless attainments solely out of clinging to sensual pleasures. By the power of these attainments, he is reborn in the form and formless brahma worlds. Therein, the kamma that is the cause for his rebirth is kamma-becoming. The aggregates produced by kamma are rebirth-becoming. But the perception-, non-perception-, neither-perception-nor-non-perception-, one-, four-, and five-constituent becomings are included within that. Thus, clinging to sensual pleasures is also a condition for the form and formless becomings with their subdivisions and inclusions.

Aparo ‘‘ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ ucchinne suucchinno hotī’’ti ucchedadiṭṭhiṃ upādāya tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Kammābhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti diṭṭhupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇampi kāmarūpārūpabhavānaṃ paccayo hoti.

Again, another person, clinging to the annihilationist view, thinks: 'This so-called self, when it is cut off in a state of becoming endowed with sensual-sphere fortune or in one of the form or formless becomings, is utterly annihilated.' He performs kamma that leads to that, and for him that kamma is kamma-becoming. The aggregates produced by kamma are rebirth-becoming. But perception-becoming and so on are included within that. Thus, clinging to views is a condition for all three becomings—sensual-sphere, form, and formless—with their subdivisions and inclusions.

Aparo ‘‘ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ sukhī hoti vigatapariḷāho’’ti attavādupādānena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti attavādupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti.

Again, another person, through clinging to the doctrine of self, thinks: 'This so-called self is happy and free from torment, whether in a state of becoming endowed with sensual-sphere fortune or in one of the form or formless becomings.' He performs kamma that leads to that, and for him that kamma is kamma-becoming. The aggregates produced by it are rebirth-becoming. But perception-becoming and so on are included within that. Thus, clinging to the doctrine of self is a condition for the three becomings with their subdivisions and inclusions.

Aparo ‘‘idaṃ sīlabbataṃ nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ paripūrentassa sukhaṃ pāripūriṃ gacchatī’’ti sīlabbatupādānavasena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. Tadabhinibbattā khandhā upapattibhavo. Saññābhavādayo pana tadantogadhā eva. Iti sīlabbatupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. Evamettha yaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayo.

Again, another person, through clinging to rules and observances, thinks: 'For one who perfects these so-called rules and observances, happiness reaches fulfillment, whether in a state of becoming endowed with sensual-sphere fortune or in one of the form or formless becomings.' He performs kamma that leads to that out of clinging to rules and observances, and for him that kamma is kamma-becoming. The aggregates produced by it are rebirth-becoming. But perception-becoming and so on are included within that. Thus, clinging to rules and observances is a condition for the three becomings with their subdivisions and inclusions. In this way, the determination should be understood from what is a condition for what.

Kiṃ panettha [Pg.210] kassa bhavassa kathaṃ paccayo hotīti ce?

If it is asked: 'Herein, which clinging is a condition for which becoming, and how?'

Rūpārūpabhavānaṃ, upanissayapaccayo upādānaṃ;

Sahajātādīhipi taṃ, kāmabhavassāti viññeyyaṃ.

For the form and formless becomings, clinging is a decisive support condition. It should be understood that for sensual-sphere becoming, it is a condition also through conascence and other conditions.

Rūpārūpabhavānaṃ hi, kāmabhavapariyāpannassa ca kammabhave kusalakammasseva, upapattibhavassa cetaṃ catubbidhampi upādānaṃ upanissayapaccayavasena ekadhāva paccayo hoti. Kāmabhave attanā sampayuttākusalakammabhavassa sahajātaaññamaññanissayasampayuttaatthiavigatahetupaccayappabhedehi sahajātādīhi paccayo hoti. Vippayuttassa pana upanissayapaccayenevāti.

Indeed, for the form and formless becomings, for the wholesome kamma of kamma-becoming included in the sensual sphere, and for rebirth-becoming, all four kinds of clinging are a condition in only one way: as a decisive support condition. For the unwholesome kamma-becoming in the sensual sphere with which it is associated, it is a condition through the modes beginning with conascence, that is, by way of conascence, mutuality, support, association, presence, non-disappearance, and root conditions. But for what is dissociated, it is a condition only as a decisive support condition.

Ayaṃ ‘‘upādānapaccayā bhavo’’ti padasmiṃ vitthārakathā.

This is the detailed exposition on the phrase, 'With clinging as condition, becoming.'

Bhavapaccayājātiādivitthārakathā

The Detailed Exposition on 'With Becoming as Condition, Birth,' etc.

651. Bhavapaccayā jātītiādīsu jātiādīnaṃ vinicchayo saccaniddese vuttanayeneva veditabbo. Bhavoti panettha kammabhavova adhippeto. So hi jātiyā paccayo, na upapattibhavo. So ca pana kammapaccayaupanissayapaccayavasena dvedhā paccayo hotīti.

651. In the passage 'with becoming as condition, birth,' etc., the determination of birth and so on should be understood in the same way as stated in the Exposition of the Truths. Here, 'becoming' is intended only as kamma-becoming. For it is the condition for birth, not rebirth-becoming. And it is a condition in two ways: as kamma-condition and as decisive-support condition.

Tattha siyā – kathaṃ panetaṃ jānitabbaṃ bhavo jātiyā paccayoti ce? Bāhirapaccayasamattepi hīnapaṇītatādivisesadassanato. Bāhirānaṃ hi janakajananīsukkasoṇitāhārādīnaṃ paccayānaṃ samattepi sattānaṃ yamakānampi sataṃ hīnapaṇītatādiviseso dissati. So ca na ahetuko sabbadā ca sabbesañca abhāvato, na kammabhavato aññahetuko tadabhinibbattakasattānaṃ ajjhattasantāne aññassa kāraṇassa abhāvatoti kammabhavahetukova. Kammaṃ hi sattānaṃ hīnapaṇītatādivisesassa hetu. Tenāha bhagavā ‘‘kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā’’ti (ma. ni. 3.289). Tasmā jānitabbametaṃ ‘‘bhavo jātiyā paccayo’’ti.

Here, one might ask: 'How then is it to be known that becoming is a condition for birth?' By the observation of distinctions such as inferiority and superiority even when external conditions are the same. For even when external conditions—such as the father and mother, their semen and blood, nutriment, etc.—are the same, distinctions of inferiority and superiority are seen among beings, even among twins. And this distinction is not uncaused, since it is not always and for all beings absent; nor is it caused by anything other than kamma-becoming, since there is no other cause to be found in the internal continuity of the beings so produced. Therefore, it has kamma-becoming as its cause. For kamma is the cause of the distinctions of inferiority and superiority among beings. Thus the Blessed One has said: 'Kamma divides beings, that is, by way of inferiority and superiority' (MN 135). Therefore it should be known: 'Becoming is a condition for birth.'

Yasmā ca asati jātiyā jarāmaraṇaṃ nāma, sokādayo vā dhammā na honti. Jātiyā pana sati jarāmaraṇañceva, jarāmaraṇasaṅkhātadukkhadhammaphuṭṭhassa ca bālajanassa jarāmaraṇābhisambandhā vā tena tena dukkhadhammena phuṭṭhassa [Pg.211] anabhisambandhā vā sokādayo ca dhammā honti. Tasmā ayampi jāti jarāmaraṇassa ceva sokādīnañca paccayo hotīti veditabbā. Sā pana upanissayakoṭiyā ekadhāva paccayo hotīti.

And because, when there is no birth, there is no such thing as aging-and-death, nor are there states such as sorrow and the like. But when birth exists, there is aging-and-death; and for the foolish person afflicted by the painful states reckoned as aging-and-death, states such as sorrow and the like arise, whether connected with that aging-and-death or unconnected, when afflicted by this or that painful state. Therefore, this birth should be understood as a condition for both aging-and-death and for sorrow and the rest. But it is a condition in only one way, in the category of decisive support.

Ayaṃ ‘‘bhavapaccayā jātī’’tiādīsu vitthārakathā.

This is the detailed explanation of 'with becoming as condition, birth,' and so on.

Bhavacakkakathā

Discourse on the Wheel of Becoming

652. Yasmā panettha sokādayo avasāne vuttā, tasmā yā sā avijjāpaccayā saṅkhārāti evametassa bhavacakkassa ādimhi vuttā, sā,

652. Since sorrow and the like are mentioned here at the end, therefore that ignorance which is stated at the beginning of this wheel of becoming in the words 'with ignorance as condition, formations'—that ignorance,

Sokādīhi avijjā, siddhā bhavacakkamaviditādimidaṃ;

Kārakavedakarahitaṃ, dvādasavidhasuññatāsuññaṃ.

Ignorance is established by sorrow and the like; this wheel of becoming has an unknown beginning, is devoid of a maker and an experiencer, and is empty with a twelvefold emptiness.

Satataṃ samitaṃ pavattatīti veditabbaṃ.

It should be understood that it turns constantly and perpetually.

Kathaṃ panettha sokādīhi avijjā siddhā, kathamidaṃ bhavacakkaṃ aviditādi, kathaṃ kārakavedakarahitaṃ, kathaṃ dvādasavidhasuññatāsuññanti ce? Ettha hi sokadomanassupāyāsā avijjāya aviyogino, paridevo ca nāma mūḷhassāti tesu tāva siddhesu siddhā hoti avijjā. Apica ‘‘āsavasamudayā avijjāsamudayo’’ti (ma. ni. 1.103) vuttaṃ. Āsavasamudayā cete sokādayo honti.

One might ask: How is ignorance established here through sorrow and the like? How does this wheel of becoming have an unknown beginning? How is it devoid of a maker and an experiencer? And how is it empty with a twelvefold emptiness? Here, sorrow, grief, and despair are inseparable from ignorance, and lamentation belongs to the deluded; thus, when these are established, ignorance is established. Moreover, it is said: 'With the arising of the taints, there is the arising of ignorance' (MN 9). And these states of sorrow and the like arise with the arising of the taints.

Kathaṃ? Vatthukāmaviyoge tāva soko kāmāsavasamudayā hoti. Yathāha –

How so? First, sorrow over separation from the objects of sensual pleasure arises from the arising of the taint of sensual desire. As it is said:

‘‘Tassa ce kāmayānassa, chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppatī’’ti. (su. ni. 773);

For the person who desires, for the being in whom longing has arisen, if those sensual pleasures are lost, he is tormented as if pierced by a dart.

Yathā cāha – ‘‘kāmato jāyati soko’’ti. (Dha. pa. 215).

And as it is said: 'From sensual pleasure sorrow is born' (Dhp 215).

Sabbepi cete diṭṭhāsavasamudayā honti. Yathāha –

And all these states arise from the arising of the taint of views. As it is said:

‘‘Tassa ‘ahaṃ rūpaṃ mama rūpa’nti pariyuṭṭhaṭṭhāyino rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā’’ti (saṃ. ni. 3.1).

For one who abides obsessed with the notion 'I am form, form is mine,' sorrow, lamentation, pain, grief, and despair arise from the change and alteration of form (SN 22.1).

Yathā ca diṭṭhāsavasamudayā, evaṃ bhavāsavasamudayāpi. Yathāha –

And just as they arise from the arising of the taint of views, so too they arise from the arising of the taint of becoming. As it is said:

‘‘Yepi [Pg.212] te devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā bhayaṃ santāsaṃ saṃvegamāpajjantī’’ti (saṃ. ni. 3.78). Pañca pubbanimittāni disvā maraṇabhayena santajjitānaṃ devānaṃ viya.

'Even those devas who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty mansions—even they, on hearing the Tathāgata's teaching of the Dhamma, fall into fear, terror, and agitation' (SN 22.78). This is like the devas who, on seeing the five preliminary signs, are terrified by the fear of death.

Yathā ca bhavāsavasamudayā, evaṃ avijjāsavasamudayāpi. Yathāha –

And just as they arise from the arising of the taint of becoming, so too they arise from the arising of the taint of ignorance. As it is said:

‘‘Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedetī’’ti (ma. ni. 3.246).

'That fool, monks, experiences threefold pain and grief in this very life' (MN 129).

Iti yasmā āsavasamudayā ete dhammā honti, tasmā ete sijjhamānā avijjāya hetubhūte āsave sādhenti. Āsavesu ca siddhesu paccayabhāve bhāvato avijjāpi siddhāva hotīti. Evaṃ tāvettha sokādīhi avijjā siddhā hotīti veditabbā.

Thus, since these states arise from the arising of the taints, when they are established, they establish the taints that are the cause of ignorance. And when the taints are established, because the effect exists when the condition is present, ignorance too is established. In this way it should be understood that here ignorance is established through sorrow and the like.

Yasmā pana evaṃ paccayabhāve bhāvato avijjāya siddhāya puna avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ hetuphalaparamparāya pariyosānaṃ natthi. Tasmā taṃ hetuphalasambandhavasena pavattaṃ dvādasaṅgaṃ bhavacakkaṃ aviditādīti siddhaṃ hoti.

But since, with ignorance thus established because the effect exists when the condition is present, there are again 'with ignorance as condition, formations,' 'with formations as condition, consciousness,' and so on, there is no end to this series of cause and effect. Therefore, that twelve-linked wheel of becoming, which turns by way of this connection of cause and effect, is established as having an unknown beginning.

Evaṃ sati avijjāpaccayā saṅkhārāti idaṃ ādimattakathanaṃ virujjhatīti ce. Nayidaṃ ādimattakathanaṃ. Padhānadhammakathanaṃ panetaṃ. Tiṇṇannaṃ hi vaṭṭānaṃ avijjā padhānā. Avijjāggahaṇena hi avasesakilesavaṭṭañca kammādīni ca bālaṃ palibodhenti. Sappasiraggahaṇena sesasappasarīraṃ viya bāhaṃ. Avijjāsamucchede pana kate tehi vimokkho hoti. Sappasiracchede kate palibodhitabāhāvimokkho viya. Yathāha – ‘‘avijjāyatveva asesavirāganirodhā saṅkhāranirodho’’tiādi (saṃ. ni. 2.1; mahāva. 1). Iti yaṃ gaṇhato bandho, muccato ca mokkho hoti, tassa padhānadhammassa kathanamidaṃ, na ādimattakathananti. Evamidaṃ bhavacakkaṃ aviditādīti veditabbaṃ.

If it is said: 'This being so, the statement "with ignorance as condition, formations" is a statement about a mere beginning, which is a contradiction,' we reply: this is not a statement about a mere beginning. Rather, it is a statement about the principal state. For ignorance is the principal state among the three rounds. By grasping ignorance, the remaining round of defilements and kamma, etc., entangle the fool, just as when one grasps a snake's head, the rest of its body entangles one's arm. But when ignorance is cut off, there is liberation from them, just as when the snake's head is cut off, the entangled arm is freed. As it is said: 'With the remainderless fading away and cessation of that very ignorance comes the cessation of formations,' etc. (SN 12.1). Thus, this is a statement about the principal state, by grasping which there is bondage and by releasing which there is liberation; it is not a statement about a mere beginning. In this way, this wheel of becoming should be understood as having an unknown beginning.

Tayidaṃ [Pg.213] yasmā avijjādīhi kāraṇehi saṅkhārādīnaṃ pavatti, tasmā tato aññena ‘‘brahmā mahābrahmā seṭṭho sajitā’’ti (dī. ni. 1.42) evaṃ parikappitena brahmādinā vā saṃsārassa kārakena, ‘‘so kho pana me ayaṃ attā vado vedeyyo’’ti evaṃ parikappitena attanā vā sukhadukkhānaṃ vedakena rahitaṃ. Iti kārakavedakarahitanti veditabbaṃ.

And since this process of formations and the rest occurs because of causes such as ignorance, it is therefore devoid of any maker of saṃsāra other than these—such as the imagined Brahmā, etc., about whom it is conceived: 'Brahmā, the Great Brahmā, the Best, the Creator...' (DN 1)—and it is devoid of any experiencer of pleasure and pain, such as the self about which it is conceived: 'This self of mine that speaks and feels...' Thus it should be understood as 'devoid of a maker and an experiencer.'

Yasmā panettha avijjā udayabbayadhammakattā dhuvabhāvena, saṃkiliṭṭhattā saṃkilesikattā ca subhabhāvena, udayabbayapaṭipīḷitattā sukhabhāvena, paccayāyattavuttittā vasavattanabhūtena attabhāvena ca suññā. Tathā saṅkhārādīnipi aṅgāni. Yasmā vā avijjā na attā, na attano, na attani, na attavatī. Tathā saṅkhārādīnipi aṅgāni. Tasmā dvādasavidhasuññatāsuññametaṃ bhavacakkanti veditabbaṃ.

Because here ignorance is empty of permanence, since it has the nature of arising and passing away; empty of beauty, since it is defiled and defiling; empty of pleasure, since it is oppressed by arising and passing away; and empty of self, since its occurrence is dependent on conditions and it is not subject to control. The same applies to the other links, such as formations. Or, because ignorance is not self, does not belong to a self, is not in a self, and does not have a self. The same applies to the other links, such as formations. Therefore this wheel of becoming should be understood as 'empty with the twelvefold emptiness.'

653. Evañca viditvā puna,

653. Having understood this, further:

Tassāvijjātaṇhā, mūlamatītādayo tayo kālā;

Dve aṭṭha dve eva ca, sarūpato tesu aṅgāni.

Its root is ignorance and craving; its times are the three—past and so on; its links are two, and eight, and two, respectively, in their own nature.

Tassa kho panetassa bhavacakkassa avijjā taṇhā cāti dve dhammā mūlanti veditabbā. Tadetaṃ pubbantāharaṇato avijjāmūlaṃ vedanāvasānaṃ, aparantasantānato taṇhāmūlaṃ jarāmaraṇāvasānanti duvidhaṃ hoti. Tattha purimaṃ diṭṭhicaritavasena vuttaṃ, pacchimaṃ taṇhācaritavasena. Diṭṭhicaritānaṃ hi avijjā, taṇhācaritānañca taṇhā saṃsāranāyikā. Ucchedadiṭṭhisamugghātāya vā paṭhamaṃ, phaluppattiyā hetūnaṃ anupacchedappakāsanato, sassatadiṭṭhisamugghātāya dutiyaṃ, uppannānaṃ jarāmaraṇappakāsanato. Gabbhaseyyakavasena vā purimaṃ, anupubbapavattidīpanato, opapātikavasena pacchimaṃ, sahuppattidīpanato.

It should be understood that the root of this wheel of becoming is two things: ignorance and craving. This is twofold: when traced back to the past end, it is rooted in ignorance and ends with feeling; in the continuity of the future end, it is rooted in craving and ends with aging-and-death. Here, the former is stated for one of speculative temperament, the latter for one of craving temperament. For those of speculative temperament, ignorance is the leader in saṃsāra; for those of craving temperament, craving is the leader. Alternatively, the first is for the eradication of the annihilationist view, by showing the non-interruption of causes for the arising of fruit; the second is for the eradication of the eternalist view, by showing the aging-and-death of what has come to be. Or, the former is stated by way of womb-birth, showing a gradual process; the latter by way of spontaneous birth, showing simultaneous arising.

Atītapaccuppannānāgatā cassa tayo kālā. Tesu pāḷiyaṃ sarūpato āgatavasena ‘‘avijjā, saṅkhārā cā’’ti dve aṅgāni atītakālāni. Viññāṇādīni bhavāvasānāni aṭṭha paccuppannakālāni. Jāti ceva jarāmaraṇañca dve anāgatakālānīti veditabbāni.

Its three times are past, present, and future. Among these, it should be understood that, according to what is given in its own nature in the Pāli text, the two links 'ignorance and formations' belong to the past time; the eight from consciousness to the end of becoming belong to the present time; and the two, 'birth and aging-and-death,' belong to the future time.

654. Puna[Pg.214],

654. Again,

‘‘Hetuphalahetupubbaka-tisandhicatubhedasaṅgahañcetaṃ;

Vīsati ākārāraṃ, tivaṭṭamanavaṭṭhitaṃ bhamati’’.

With three connections preceded by cause, effect, and cause, and fourfold sections; with twenty spokes which are its aspects, and three rounds, it turns unceasingly.

Itipi veditabbaṃ.

This too should be understood.

Tattha saṅkhārānañca paṭisandhiviññāṇassa ca antarā eko hetuphalasandhi nāma. Vedanāya ca taṇhāya ca antarā eko phalahetusandhi nāma. Bhavassa ca jātiyā ca antarā eko hetuphalasandhīti evamidaṃ hetuphalahetupubbakatisandhīti veditabbaṃ.

Here, between formations and rebirth-consciousness is one connection, named the cause-effect connection. Between feeling and craving is one connection, named the effect-cause connection. Between becoming and birth is one connection, the cause-effect connection. Thus this should be understood as having three connections preceded by cause, effect, and cause.

Sandhīnaṃ ādipariyosānavavatthitā panassa cattāro saṅgahā honti. Seyyathidaṃ – avijjāsaṅkhārā eko saṅgaho. Viññāṇanāmarūpasaḷāyatanaphassavedanā dutiyo. Taṇhupādānabhavā tatiyo. Jātijarāmaraṇaṃ catutthoti. Evamidaṃ catubhedasaṅgahanti veditabbaṃ.

Now, its four groupings are established by the beginning and end of the connections. They are as follows: ignorance and formations are one group; consciousness, name-and-form, the six sense bases, contact, and feeling are the second; craving, clinging, and becoming are the third; birth and aging-and-death are the fourth. Thus this should be understood as having fourfold sections.

Atīte hetavo pañca, idāni phalapañcakaṃ;

Idāni hetavo pañca, āyatiṃ phalapañcakanti.

In the past there were five causes, at present a pentad of fruits; at present there are five causes, in the future a pentad of fruits.

Etehi pana vīsatiyā ākārasaṅkhātehi arehi vīsatiākārāranti veditabbaṃ. Tattha atīte hetavo pañcāti avijjā saṅkhārā cāti ime tāva dve vuttā eva. Yasmā pana avidvā paritassati, paritassito upādiyati, tassupādānapaccayā bhavo. Tasmā taṇhupādānabhavāpi gahitā honti. Tenāha ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47).

Furthermore, by these twenty spokes, which are designated as aspects, this wheel should be understood as 'having twenty spokes which are its aspects.' Herein, regarding the words 'in the past there were five causes': two of these, ignorance and formations, have already been mentioned. But since one who is ignorant is anxious, and being anxious one clings, and with that clinging as condition there is becoming, craving, clinging, and becoming are also included. Hence it is said: 'In a previous kamma-becoming, delusion is ignorance; accumulation is formations; delight is craving; taking up is clinging; volition is becoming. These five things in a previous kamma-becoming are conditions for relinking here' (Paṭis I 47).

Tattha purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho. Moho avijjāti yo tadā dukkhādīsu moho, yena mūḷho kammaṃ karoti, sā avijjā. Āyūhanā saṅkhārāti taṃ kammaṃ karoto yā purimacetanāyo, yathā ‘‘dānaṃ dassāmī’’ti cittaṃ uppādetvā māsampi saṃvaccharampi dānupakaraṇāni sajjentassa uppannā purimacetanāyo. Paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. Ekāvajjanesu vā chasu javanesu cetanā āyūhanā saṅkhārā nāma[Pg.215]. Sattame bhavo. Yā kāci vā pana cetanā bhavo. Sampayuttā āyūhanā saṅkhārā nāma. Nikanti taṇhāti yā kammaṃ karontassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma. Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ ‘‘idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī’’tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma. Cetanā bhavoti āyūhanāvasāne vuttā cetanā bhavoti evamattho veditabbo.

Herein, 'in a previous kamma-becoming' means in the previous kamma-becoming, that is, while kamma was being performed in a past birth. 'Delusion is ignorance' means the delusion concerning suffering, etc., at that time, through which a deluded person performs kamma; that is ignorance. 'Accumulation is formations' refers to the prior volitions of one performing that kamma, as when, having generated the thought, 'I will give a gift,' one spends a month or a year preparing the requisites for the gift; these are the prior volitions that have arisen. But the volition at the moment of placing the offering in the recipient's hand is called 'becoming.' Or, the volition in the six impulsions is called 'accumulation, that is, formations'; the seventh is 'becoming.' Or else, any volition is 'becoming'; its associated states are 'accumulation, that is, formations.' 'Delight is craving' means the fondness or aspiration for the fruit in a future rebirth-becoming while one is performing kamma; that is craving. 'Taking up is clinging' means the taking up, grasping, or adherence that occurs as a condition for kamma-becoming, in the manner of thinking, 'Having done this, I will enjoy sensual pleasures in such-and-such a place,' or 'I will be annihilated'; this is clinging. 'Volition is becoming'—the meaning should be understood thus: the volition mentioned at the conclusion of the accumulation is 'becoming.'

Idāni phalapañcakanti viññāṇādivedanāvasānaṃ pāḷiyaṃ āgatameva. Yathāha – ‘‘idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā’’ti (paṭi. 1.47). Tattha paṭisandhi viññāṇanti yaṃ bhavantarapaṭisandhānavasena uppannattā paṭisandhīti vuccati, taṃ viññāṇaṃ. Okkanti nāmarūpanti yā gabbhe rūpārūpadhammānaṃ okkanti āgantvā pavisanaṃ viya, idaṃ nāmarūpaṃ. Pasādo āyatananti idaṃ cakkhādipañcāyatanavasena vuttaṃ. Phuṭṭho phassoti yo ārammaṇaṃ phuṭṭho phusanto uppanno, ayaṃ phasso. Vedayitaṃ vedanāti yaṃ paṭisandhiviññāṇena vā saḷāyatanapaccayena vā phassena saha uppannaṃ vipākavedayitaṃ, sā vedanāti evamattho veditabbo.

As to 'at present a pentad of fruits,' this, beginning with consciousness and ending with feeling, is indeed found in the Pāli. As it is said: 'Here, relinking is consciousness; descent is name-and-form; sensitivity is the sense base; what is touched is contact; what is felt is feeling. These five things in this rebirth-existence are the result of kamma done previously' (Paṭis I 47). Herein, 'relinking is consciousness' means the consciousness that is called 'relinking' because it has arisen by way of linking one existence to another. 'Descent is name-and-form' means the descent, like an arrival and entry, of material and immaterial states into the womb; this is name-and-form. 'Sensitivity is the sense base' is stated with reference to the five sense bases beginning with the eye. 'What is touched is contact' means the contact that has arisen touching, making impact with, the object. 'What is felt is feeling' means the resultant feeling that arises together with the relinking consciousness or with contact conditioned by the six sense bases; that is feeling. The meaning should be understood in this way.

Idāni hetavo pañcāti taṇhādayo pāḷiyaṃ āgatā taṇhupādānabhavā. Bhave pana gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti. Taṇhupādānaggahaṇena ca taṃsampayuttā, yāya vā mūḷho kammaṃ karoti, sā avijjā gahitāva hotīti. Evaṃ pañca. Tenāha ‘‘idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47). Tattha idha paripakkattā āyatanānanti paripakkāyatanassa kammakaraṇakāle sammoho dassito. Sesaṃ uttānatthameva.

As to 'at present there are five causes,' these are craving and so on, which are found in the Pāli as craving, clinging, and existence. Now, when existence is taken, the formations that are its prior phase or are associated with it are also included. And by the inclusion of craving and clinging, the ignorance that is associated with them, or through which a deluded person performs kamma, is also included. Thus there are five. Hence it is said: 'Here, owing to the maturity of the sense bases, delusion is ignorance; accumulation is formations; delight is craving; taking up is clinging; volition is existence. These five things in this kamma-existence are conditions for future relinking' (Paṭis I 47). Herein, by the words 'here, owing to the maturity of the sense bases,' the delusion at the time of performing kamma by one with mature sense bases is shown. The rest has a plain meaning.

Āyatiṃ phalapañcakanti viññāṇādīni pañca. Tāni jātiggahaṇena vuttāni. Jarāmaraṇaṃ pana tesaṃyeva jarāmaraṇaṃ. Tenāha – ‘‘āyatiṃ paṭisandhi viññāṇaṃ[Pg.216], okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā’’ti (paṭi. ma. 1.47). Evamidaṃ vīsati ākārāraṃ hoti.

As to 'in the future a pentad of fruits,' this means the five beginning with consciousness. They are stated by the inclusion of birth. And aging-and-death is the aging-and-death of just these. Hence it is said: 'In the future, relinking is consciousness; descent is name-and-form; sensitivity is the sense base; what is touched is contact; what is felt is feeling. These five things in a future rebirth-existence are the result of kamma done here' (Paṭis I 47). Thus this comes to have twenty aspects as its spokes.

Tivaṭṭamanavaṭṭhitaṃ bhamatīti ettha pana saṅkhārabhavā kammavaṭṭaṃ, avijjātaṇhupādānāni kilesavaṭṭaṃ, viññāṇanāmarūpasaḷāyatanaphassavedanā vipākavaṭṭanti imehi tīhi vaṭṭehi tivaṭṭamidaṃ bhavacakkaṃ yāva kilesavaṭṭaṃ na upacchijjati, tāva anupacchinnapaccayattā anavaṭṭhitaṃ punappunaṃ parivattanato bhamatiyevāti veditabbaṃ.

Here, as to the statement that it revolves with three rounds, without stop: formations and existence are the round of kamma; ignorance, craving, and clinging are the round of defilements; consciousness, name-and-form, the six sense bases, contact, and feeling are the round of results. It should be understood that this wheel of existence has three rounds because of these three rounds. For as long as the round of defilements is not cut off, for so long, because its condition is not cut off, it revolves without stop, turning again and again.

655. Tayidamevaṃ bhamamānaṃ,

655. This very wheel of existence, thus revolving,

Saccappabhavato kiccā, vāraṇā upamāhi ca;

Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ.

Should be understood as is fitting: from its origin from the truths, from its function, from its prevention, by similes, and from the distinctions in its profound method.

Tattha yasmā kusalākusalaṃ kammaṃ avisesena samudayasaccanti saccavibhaṅge vuttaṃ, tasmā avijjāpaccayā saṅkhārāti avijjāya saṅkhārā dutiyasaccappabhavaṃ dutiyasaccaṃ. Saṅkhārehi viññāṇaṃ dutiyasaccappabhavaṃ paṭhamasaccaṃ. Viññāṇādīhi [Pg.217] nāmarūpādīni vipākavedanāpariyosānāni paṭhamasaccappabhavaṃ paṭhamasaccaṃ. Vedanāya taṇhā paṭhamasaccappabhavaṃ dutiyasaccaṃ. Taṇhāya upādānaṃ dutiyasaccappabhavaṃ dutiyasaccaṃ. Upādānato bhavo dutiyasaccappabhavaṃ paṭhamadutiyasaccadvayaṃ. Bhavato jāti dutiyasaccappabhavaṃ paṭhamasaccaṃ. Jātiyā jarāmaraṇaṃ paṭhamasaccappabhavaṃ paṭhamasaccanti evaṃ tāvidaṃ saccappabhavato viññātabbaṃ yathārahaṃ.

Herein, since it is said in the Saccavibhaṅga that wholesome and unwholesome kamma without distinction is the truth of the origin, therefore: 'With ignorance as condition, formations' means that from ignorance (the second truth) there arise formations (the second truth). From formations (the second truth) there arises consciousness (the first truth). From consciousness and so on (the first truth), there arise name-and-form and so on, ending with resultant feeling (the first truth). From feeling (the first truth) there arises craving (the second truth). From craving (the second truth) there arises clinging (the second truth). From clinging (the second truth) there arises existence (the pair of the first and second truths). From existence (the second truth) there arises birth (the first truth). From birth (the first truth) there arises aging-and-death (the first truth). Thus this should be understood as is fitting from the standpoint of its origin from the truths.

656. Yasmā panettha avijjā vatthūsu ca satte sammoheti, paccayo ca hoti saṅkhārānaṃ pātubhāvāya. Tathā saṅkhārā saṅkhatañca abhisaṅkharonti, paccayā ca honti viññāṇassa. Viññāṇampi vatthuñca paṭivijānāti, paccayo ca hoti nāmarūpassa. Nāmarūpampi aññamaññañca upatthambheti, paccayo ca hoti saḷāyatanassa. Saḷāyatanampi savisaye ca pavattati, paccayo ca hoti phassassa. Phassopi ārammaṇañca phusati, paccayo ca hoti vedanāya. Vedanāpi ārammaṇarasañca anubhavati, paccayo ca hoti taṇhāya. Taṇhāpi rajjanīye ca dhamme rajjati, paccayo ca hoti upādānassa. Upādānampi upādāniye ca dhamme upādiyati, paccayo ca hoti bhavassa. Bhavopi nānāgatīsu ca vikkhipati, paccayo ca hoti jātiyā. Jātipi khandhe ca janeti tesaṃ abhinibbattibhāvena pavattattā, paccayo ca hoti jarāmaraṇassa. Jarāmaraṇampi khandhānaṃ pākabhedabhāvañca adhitiṭṭhati, paccayo ca hoti bhavantarapātubhāvāya sokādīnaṃ adhiṭṭhānattā. Tasmā sabbapadesu dvedhā pavattikiccatopi idaṃ viññātabbaṃ yathārahaṃ.

656. Since, herein, ignorance both deludes beings in regard to things and is a condition for the appearance of formations. Likewise, formations both fashion the formed and are a condition for consciousness. Consciousness both cognizes the object and is a condition for name-and-form. Name-and-form both support each other and are a condition for the sixfold sense base. The sixfold sense base both operates in its own domain and is a condition for contact. Contact both touches the object and is a condition for feeling. Feeling both experiences the taste of the object and is a condition for craving. Craving both delights in desirable things and is a condition for clinging. Clinging both clings to things that can be clung to and is a condition for existence. Existence both casts beings into various destinies and is a condition for birth. Birth both generates the aggregates, since it occurs as their new production, and is a condition for aging-and-death. Aging-and-death both presides over the maturing and dissolution of the aggregates and is a condition for the appearance of a future existence, being the basis for sorrow and the like. Therefore, this should be understood as is fitting from the standpoint of its twofold function in all its parts.

657. Yasmā cettha avijjāpaccayā saṅkhārāti idaṃ kārakadassananivāraṇaṃ. Saṅkhārapaccayā viññāṇanti attasaṅkantidassananivāraṇaṃ. Viññāṇapaccayā nāmarūpanti ‘‘attā’’tiparikappitavatthubhedadassanato ghanasaññānivāraṇaṃ. Nāmarūpapaccayā saḷāyatanantiādi attā passati…pe… vijānāti, phusati, vedayati, taṇhiyati, upādiyati, bhavati, jāyati, jīyati, mīyatītievamādidassananivāraṇaṃ. Tasmā micchādassananivāraṇatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

657. Since, herein, the statement 'with ignorance as condition, formations' prevents the view of a creator. The statement 'with formations as condition, consciousness' prevents the view of a transmigrating self. The statement 'with consciousness as condition, name-and-form' prevents the perception of compactness by showing the division of the things conceived of as a 'self.' The statement 'with name-and-form as condition, the sixfold sense base,' and so on, prevents such views as 'the self sees... knows, contacts, feels, craves, clings, exists, is born, ages, and dies.' Therefore, this wheel of existence should also be understood, as is fitting, as a prevention of wrong views.

658. Yasmā [Pg.218] panettha salakkhaṇasāmaññalakkhaṇavasena dhammānaṃ adassanato andho viya avijjā. Andhassa upakkhalanaṃ viya avijjāpaccayā saṅkhārā. Upakkhalitassa patanaṃ viya saṅkhārapaccayā viññāṇaṃ. Patitassa gaṇḍapātubhāvo viya viññāṇapaccayā nāmarūpaṃ. Gaṇḍabhedapīḷakā viya nāmarūpapaccayā saḷāyatanaṃ. Gaṇḍapīḷakāghaṭṭanaṃ viya saḷāyatanapaccayā phasso. Ghaṭṭanadukkhaṃ viya phassapaccayā vedanā, dukkhassa paṭikārābhilāso viya vedanāpaccayā taṇhā. Paṭikārābhilāsena asappāyaggahaṇaṃ viya taṇhāpaccayā upādānaṃ. Upādiṇṇaasappāyālepanaṃ viya upādānapaccayā bhavo. Asappāyālepanena gaṇḍavikārapātubhāvo viya bhavapaccayā jāti. Gaṇḍavikārato gaṇḍabhedo viya jātipaccayā jarāmaraṇaṃ. Yasmā vā panettha avijjā appaṭipattimicchāpaṭipattibhāvena satte abhibhavati paṭalaṃ viya akkhīni. Tadabhibhūto ca bālo punabbhavikehi saṅkhārehi attānaṃ veṭheti kosakārakimi viya kosappadesehi. Saṅkhārapariggahitaṃ viññāṇaṃ gatīsu patiṭṭhaṃ labhati pariṇāyakapariggahito viya rājakumāro rajje. Upapattinimittaparikappanato viññāṇaṃ paṭisandhiyaṃ anekappakāraṃ nāmarūpaṃ abhinibbatteti māyākāro viya māyaṃ. Nāmarūpe patiṭṭhitaṃ saḷāyatanaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti subhūmiyaṃ patiṭṭhito vanappagumbo viya. Āyatanaghaṭṭanato phasso jāyati araṇisahitābhimanthanato aggi viya. Phassena phuṭṭhassa vedanā pātubhavati agginā phuṭṭhassa dāho viya. Vedayamānassa taṇhā pavaḍḍhati loṇūdakaṃ pivato pipāsā viya. Tasito bhavesu abhilāsaṃ karoti pipāsito viya pānīye. Tadassupādānaṃ, upādānena bhavaṃ upādiyati āmisalobhena maccho baḷisaṃ viya. Bhave sati jāti hoti bīje sati aṅkuro viya. Jātassa avassaṃ jarāmaraṇaṃ uppannassa rukkhassa patanaṃ viya. Tasmā evaṃ upamāhipetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

658. Herein, because of not seeing phenomena according to their individual and general characteristics, ignorance is like a blind person. Formations conditioned by ignorance are like a blind person's stumbling. Consciousness conditioned by formations is like the falling of one who has stumbled. Name-and-form conditioned by consciousness is like the appearance of a boil on one who has fallen. The six sense bases conditioned by name-and-form are like a pustule on a boil about to burst. Contact conditioned by the six sense bases is like the striking of the boil and pustule. Feeling conditioned by contact is like the pain from that striking. Craving conditioned by feeling is like the desire for a remedy for the pain. Clinging conditioned by craving is like grasping an unsuitable remedy out of that desire. Becoming conditioned by clinging is like applying the unsuitable remedy that has been grasped. Birth conditioned by becoming is like the appearance of a corruption of the boil from the unsuitable application. Aging-and-death conditioned by birth is like the bursting of the boil from its corruption. Alternatively, herein ignorance overwhelms beings through non-attainment and wrong practice, like a film over the eyes. And being overcome by it, the fool entangles himself with formations that lead to renewed existence, like a cocoon-making worm with the parts of its cocoon. Consciousness, seized by formations, finds a footing in the destinations, like a prince established in the kingdom by his guardian. Through the mental construction of the sign of rebirth, consciousness at rebirth-linking generates name-and-form of many kinds, like a magician creating an illusion. Established in name-and-form, the six sense bases reach growth, increase, and expansion, like a grove of trees established in fertile soil. From the impact on the sense bases, contact arises, like fire from the friction of fire-sticks. For one touched by contact, feeling arises, like the burning for one touched by fire. For one who is feeling, craving increases, like the thirst of one drinking salt water. Being thirsty with craving, one desires states of existence, like a thirsty person desires water. That desire becomes its clinging. Through clinging, one grasps at becoming, like a fish seizes a hook out of greed for bait. When there is becoming, birth occurs, like a sprout when there is a seed. For one who is born, aging-and-death is inevitable, like the falling of a tree that has arisen. Therefore, this wheel of existence should also be understood, as is fitting, through these similes.

659. Yasmā ca bhagavatā atthatopi dhammatopi desanatopi paṭivedhatopi gambhīrabhāvaṃ sandhāya ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā’’ti (dī. ni. 2.95; saṃ. ni. 2.60) vuttaṃ, tasmā gambhīrabhedatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

659. And because the Blessed One, with reference to its profundity in terms of meaning, principle, teaching, and penetration, said, ‘This dependent origination, Ānanda, is profound and it appears profound,’ therefore this wheel of existence should also be understood, as is fitting, from the standpoint of its distinctions of profundity.

Tattha [Pg.219] yasmā na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hoti, itthañca jātito samudāgacchatīti evaṃ jātipaccayasamudāgataṭṭhassa duravabodhanīyato jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho gambhīro. Tathā jātiyā bhavapaccaya…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho gambhīro. Tasmā idaṃ bhavacakkaṃ atthagambhīranti ayaṃ tāvettha atthagambhīratā. Hetuphalañhi atthoti vuccati. Yathāha – ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 720).

Herein, since it is not that aging-and-death does not arise from birth, nor does it arise from anything else apart from birth, and in this way it arises from birth—because this state of having arisen together from birth as its condition is difficult to comprehend, the nature of aging-and-death as having been produced and having arisen together from birth as its condition is profound. Likewise, the nature of birth as having been produced and having arisen together from becoming as its condition… and so on… the nature of formations as having been produced and having arisen together from ignorance as their condition is profound. Therefore, this wheel of existence is profound in meaning. This, for a start, is the profundity of meaning here. For the fruit of a cause is called 'meaning' (attha), as it is said: ‘Knowledge of the fruit of a cause is the analytical knowledge of meaning.’

Yasmā pana yenākārena yadavatthā ca avijjā tesaṃ tesaṃ saṅkhārānaṃ paccayo hoti, tassa duravabodhanīyato avijjāya saṅkhārānaṃ paccayaṭṭho gambhīro. Tathā saṅkhārānaṃ…pe… jātiyā jarāmaraṇassa paccayaṭṭho gambhīro, tasmā idaṃ bhavacakkaṃ dhammagambhīranti ayamettha dhammagambhīratā. Hetuno hi dhammoti nāmaṃ. Yathāha – ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti (vibha. 720).

Furthermore, because the mode and the state in which ignorance is a condition for these and those formations are difficult to comprehend, the nature of ignorance as a condition for formations is profound. Likewise, the nature of formations as a condition… and so on… the nature of birth as a condition for aging-and-death is profound. Therefore, this wheel of existence is profound in principle. This is the profundity in principle here. For 'principle' (dhamma) is a name for the cause, as it is said: ‘Knowledge in the cause is the analytical knowledge of principle (dhamma).’

Yasmā cassa tena tena kāraṇena tathā tathā pavattetabbattā desanāpi gambhīrā, na tattha sabbaññutaññāṇato aññaṃ ñāṇaṃ patiṭṭhaṃ labhati. Tathāhetaṃ katthaci sutte anulomato, katthaci paṭilomato, katthaci anulomapaṭilomato, katthaci vemajjhato paṭṭhāya anulomato vā paṭilomato vā, katthaci tisandhicatusaṅkhepaṃ, katthaci dvisandhitisaṅkhepaṃ, katthaci ekasandhidvisaṅkhepaṃ desitaṃ, tasmā idaṃ bhavacakkaṃ desanāgambhīranti ayaṃ desanāgambhīratā.

Furthermore, because its teaching must be expounded in this way and that way for this reason and that, the teaching itself is profound; no knowledge other than the knowledge of omniscience gains a footing there. Thus it has been taught in some suttas in forward order; in some, in reverse order; in some, in both forward and reverse order; in some, beginning from the middle and proceeding either forwards or backwards; in some, with three connections and four sections; in some, with two connections and three sections; and in some, with one connection and two sections. Therefore, this wheel of existence is profound in its teaching. This is the profundity of its teaching.

Yasmā cettha yo so avijjādīnaṃ sabhāvo, yena paṭividdhena avijjādayo sammā salakkhaṇato paṭividdhā honti, so duppariyogāhattā gambhīro, tasmā idaṃ bhavacakkaṃ paṭivedhagambhīraṃ. Tathā hettha avijjāya aññāṇādassanasaccāsampaṭivedhaṭṭho gambhīro, saṅkhārānaṃ abhisaṅkharaṇāyūhanasarāgavirāgaṭṭho, viññāṇassa suññataabyāpāraasaṅkantipaṭisandhipātubhāvaṭṭho, nāmarūpassa ekuppādavinibbhogāvinibbhoganamanaruppanaṭṭho, saḷāyatanassa adhipatilokadvārakhettavisayibhāvaṭṭho, phassassa phusanasaṅghaṭṭanasaṅgatisannipātaṭṭho[Pg.220], vedanāya ārammaṇarasānubhavanasukhadukkhamajjhattabhāvanijjīvavedayitaṭṭho. Taṇhāya abhinanditajjhosānasaritālatānadītaṇhāsamuddaduppūraṭṭho, upādānassa ādānaggahaṇābhinivesaparāmāsaduratikkamaṭṭho, bhavassa āyūhanābhisaṅkharaṇayonigatiṭhitinivāsesukhipanaṭṭho, jātiyā jāti sañjāti okkanti nibbatti pātubhāvaṭṭho, jarāmaraṇassa khayavayabhedavipariṇāmaṭṭho gambhīroti ayamettha paṭivedhagambhīratā.

Furthermore, since the intrinsic nature of ignorance and the other factors—by the penetration of which ignorance and the other factors are rightly penetrated according to their individual characteristics—is profound because it is difficult to fathom, therefore this wheel of existence is profound in terms of what is to be penetrated. Herein, the profundity of ignorance lies in its meaning of non-knowing, not seeing, and not penetrating the truths. The profundity of formations lies in their meaning of forming, accumulating, being with passion, and being without passion. The profundity of consciousness lies in its meaning of being empty, inactive, non-transference, and manifestation as rebirth-linking. The profundity of name-and-form lies in its meaning of co-arising, being separable, being inseparable, inclining, and being afflicted. The profundity of the six sense bases lies in their meaning of being dominant, a world, a door, a field, and a sphere. The profundity of contact lies in its meaning of touching, impact, coming together, and concurrence. The profundity of feeling lies in its meaning of experiencing the flavour of an object, being pleasant, painful, or neutral, and being felt as lifeless. The profundity of craving lies in its meaning of delighting, adhering, being like a flowing stream, a creeper, a river, an ocean of craving, and being hard to fill. The profundity of clinging lies in its meaning of taking up, grasping, adherence, misapprehension, and being hard to get past. The profundity of becoming lies in its meaning of accumulating, forming, and projecting into wombs, destinations, stations, and abodes. The profundity of birth lies in its meaning of birth, generation, descent, production, and manifestation. The profundity of aging-and-death lies in its meaning of decay, fading, breaking up, and changing. This, herein, is the profundity in terms of what is to be penetrated.

660. Yasmā panettha ekattanayo, nānattanayo, abyāpāranayo, evaṃdhammatānayoti cattāro atthanayā honti, tasmā nayabhedatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ.

660. Furthermore, since there are herein four modes of meaning—the mode of unity, the mode of diversity, the mode of non-agency, and the mode of suchness—therefore, this wheel of existence should also be understood by way of the distinctions of method, as is fitting.

Tattha avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ bījassa aṅkurādibhāvena rukkhabhāvappatti viya santānānupacchedo ekattanayo nāma. Yaṃ sammā passanto hetuphalasambandhena santānassa anupacchedāvabodhato ucchedadiṭṭhiṃ pajahati. Micchā passanto hetuphalasambandhena pavattamānassa santānānupacchedassa ekattagahaṇato sassatadiṭṭhiṃ upādiyati.

Herein, ‘With ignorance as condition, formations; with formations as condition, consciousness’—thus, the unbroken continuity, like a seed reaching the state of a tree by way of a sprout and so on, is called the mode of unity. One who sees this rightly abandons the annihilation view by understanding the unbrokenness of the continuum through the connection of cause and effect. One who sees wrongly adopts the eternalism view by grasping as a unity the unbroken continuity of the ongoing process connected by cause and effect.

Avijjādīnaṃ pana yathāsakaṃlakkhaṇavavatthānaṃ nānattanayo nāma. Yaṃ sammā passanto navanavānaṃ uppādadassanato sassatadiṭṭhiṃ pajahati. Micchā passanto ekasantānapatitassa bhinnasantānasseva nānattaggahaṇato ucchedadiṭṭhiṃ upādiyati.

The establishment of the individual characteristics of ignorance and the other factors is the mode of diversity. One who sees this rightly abandons the eternalism view by seeing the arising of ever new phenomena. One who sees wrongly adopts the annihilation view by grasping the diversity that occurs within a single continuum as if it were a broken continuum.

Avijjāya saṅkhārā mayā uppādetabbā, saṅkhārānaṃ vā viññāṇaṃ amhehīti evamādibyāpārābhāvo abyāpāranayo nāma. Yaṃ sammā passanto kārakassa abhāvāvabodhato attadiṭṭhiṃ pajahati. Micchā passanto yo asatipi byāpāre avijjādīnaṃ sabhāvaniyamasiddho hetubhāvo, tassa aggahaṇato akiriyadiṭṭhiṃ upādiyati.

The absence of any agency such as ‘Formations are to be produced by me through ignorance’ or ‘Consciousness is to be produced by us through formations’ is the mode of non-agency. One who sees this rightly abandons the self-view by understanding the absence of a doer. One who sees wrongly, by not grasping that even without an agent there is a causal state for ignorance and the other factors established by the necessity of their own nature, adopts the view of non-action.

Avijjādīhi pana kāraṇehi saṅkhārādīnaṃyeva sambhavo khīrādīhi dadhiādīnaṃ viya, na aññesanti ayaṃ evaṃdhammatānayo nāma. Yaṃ sammā passanto paccayānurūpato phalāvabodhā ahetukadiṭṭhiṃ akiriyadiṭṭhiñca pajahati. Micchā passanto paccayānurūpaṃ phalappavattiṃ aggahetvā yato kutoci [Pg.221] yassa kassaci asambhavaggahaṇato ahetukadiṭṭhiñceva niyatavādañca upādiyatīti evamidaṃ bhavacakkaṃ,

The arising of only formations and so on from conditions such as ignorance and so on—like the arising of only curds and so on from milk and so on, and not from other things—is the mode of suchness. One who sees rightly abandons the views of causelessness and inefficacy by understanding the result in accordance with its conditions. One who sees wrongly, by not grasping the occurrence of the result in accordance with its conditions and by grasping the impossible arising of anything whatsoever from anywhere whatsoever, adopts the view of causelessness and the doctrine of fatalism. Thus is this wheel of existence,

Saccappabhavato kiccā, vāraṇāupamāhi ca;

Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ.

From its source in the truths, from function, from prevention, and from similes; and from the distinctions of profundity and method, it should be understood as is fitting.

661. Idañhi atigambhīrato agādhaṃ. Nānānayagahanato duratiyānaṃ. Ñāṇāsinā samādhipavarasilāyaṃ sunisitena,

661. For this is unfathomable for its great depth, hard to traverse for its jungle of many methods. With the sword of wisdom, well-sharpened on the excellent stone of concentration,

Bhavacakkamapadāletvā, asanivicakkamiva niccanimmathanaṃ;

Saṃsārabhayamatīto, na koci supinantarepyatthi.

Without shattering the wheel of existence, there is no one, not even in a dream, who has passed beyond the fear of saṃsāra, which is ever-crushing like the wheel of a thunderbolt.

Vuttampi hetaṃ bhagavatā – ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa cānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulāgaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti (mahāva. 95; saṃ. ni. 2.60). Tasmā attano vā paresaṃ vā hitāya ca sukhāya ca paṭipanno avasesakiccāni pahāya,

This was also spoken by the Blessed One: 'Deep, Ānanda, is this dependent origination, and it appears deep. It is through not understanding and not penetrating this Dhamma, Ānanda, that this generation has become a tangled skein, a knotted ball of thread, like matted muñja and babbaja grass; it does not pass beyond the plane of misery, the bad destination, the nether world, saṃsāra' (DN 15.1; SN 12.60). Therefore, having abandoned other duties, one who is practicing for the welfare and happiness of oneself or others,

Gambhīre paccayākārappabhede idha paṇḍito;

Yathā gādhaṃ labhethevamanuyuñje sadā satoti.

A wise person here should always mindfully apply himself to the deep and diverse modes of the conditional structure, in order to find a firm footing.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in the Path of Purification, composed for the joy of good people,

Paññābhāvanādhikāre

in the chapter on the Development of Wisdom,

Paññābhūminiddeso nāma

the Exposition of the Ground of Wisdom by name,

Sattarasamo paricchedo.

is the Seventeenth Chapter.

18. Diṭṭhivisuddhiniddeso

18. The Exposition of the Purification of View

Nāmarūpapariggahakathā

The Discourse on the Comprehension of Mentality-Materiality

662. Idāni [Pg.222] yā ‘‘imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā ‘sīlavisuddhi ceva cittavisuddhi cā’ti dve mūlabhūtā visuddhiyo sampādetabbā’’ti vuttā. Tattha sīlavisuddhi nāma suparisuddhaṃ pātimokkhasaṃvarādicatubbidhaṃ sīlaṃ, tañca sīlaniddese vitthāritameva. Cittavisuddhi nāma saupacārā aṭṭha samāpattiyo, tāpi cittasīsena vuttasamādhiniddese sabbākārena vitthāritā eva. Tasmā tā tattha vitthāritanayeneva veditabbā.

662. Now, it was said: 'Having gained acquaintance with knowledge of these states that are the ground by way of study and questioning, two purifications that are the root should be accomplished, namely, purification of virtue and purification of mind.' Herein, purification of virtue is the fourfold utterly pure virtue beginning with the Pātimokkha restraint, and that has been explained in detail in the Exposition of Virtue. Purification of mind is the eight attainments together with their access concentration, and these too have been explained in every way in the Exposition of Concentration, which was stated under the heading of mind. Therefore, they should be understood in the way they were explained in detail there.

Yaṃ pana vuttaṃ ‘‘diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pana pañca visuddhiyo sarīra’’nti, tattha nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma.

But as to what was said: 'Purification of view, purification by overcoming doubt, purification by knowledge and vision of path and not-path, purification by knowledge and vision of the way, and purification by knowledge and vision—these five purifications are the body.' Herein, the seeing of mentality-materiality as it really is is called purification of view.

663. Taṃ sampādetukāmena samathayānikena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāya vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā. Pariggahetvā sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāmanti vavatthapetabbaṃ.

663. A serenity-vehicle meditator who wishes to accomplish this should first, setting aside the base of neither-perception-nor-non-perception, emerge from any of the remaining fine-material or immaterial jhānas. Then the jhāna factors, such as applied thought, and the states associated with them, should be comprehended by way of their characteristic, function, etc. Having comprehended them, all this should be defined as 'mentality' on the ground of bending, in the sense of its inclining towards an object.

Tato yathā nāma puriso antogehe sappaṃ disvā taṃ anubandhamāno tassa āsayaṃ passati, evameva ayampi yogāvacaro taṃ nāmaṃ upaparikkhanto ‘‘idaṃ nāmaṃ kiṃ nissāya pavattatī’’ti pariyesamāno tassa nissayaṃ hadayarūpaṃ passati. Tato hadayarūpassa nissayabhūtāni, bhūtanissitāni ca sesupādāyarūpānīti rūpaṃ pariggaṇhāti. So sabbampetaṃ ruppanato rūpanti vavatthapeti. Tato namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpanti saṅkhepato nāmarūpaṃ vavatthapeti.

Then, just as a man who sees a snake in his house follows it and finds its lair, so too this meditator, while investigating that mentality and searching, 'On what does this mentality depend?' sees the heart-materiality as its support. Then he comprehends materiality, namely, the material phenomena that are the support for the heart-materiality and the remaining derived material phenomena that are dependent on the primary elements. He defines all this as 'materiality' on the ground of its being afflicted. Then, in brief, he defines mentality-materiality as 'mentality with the characteristic of bending' and 'materiality with the characteristic of being afflicted'.

664. Suddhavipassanāyāniko pana ayameva vā samathayāniko catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena saṅkhepato vā vitthārato vā catasso dhātuyo pariggaṇhāti. Athassa yāthāvasarasalakkhaṇato āvibhūtāsu dhātūsu kammasamuṭṭhānamhi [Pg.223] tāva kese ‘‘catasso dhātuyo, vaṇṇo, gandho, raso, ojā, jīvitaṃ, kāyappasādo’’ti evaṃ kāyadasakavasena dasa rūpāni, tattheva bhāvassa atthitāya bhāvadasakavasena dasa, tattheva āhārasamuṭṭhānaṃ ojaṭṭhamakaṃ, utusamuṭṭhānaṃ, cittasamuṭṭhānanti aparānipi catuvīsatīti evaṃ catusamuṭṭhānesu catuvīsatikoṭṭhāsesu catucattālīsa catucattālīsa rūpāni, sedo, assu, kheḷo, siṅghāṇikāti imesu pana catūsu utucittasamuṭṭhānesu dvinnaṃ ojaṭṭhamakānaṃ vasena soḷasa soḷasa rūpāni, udariyaṃ, karīsaṃ, pubbo, muttanti imesu catūsu utusamuṭṭhānesu utusamuṭṭhānasseva ojaṭṭhamakassa vasena aṭṭha aṭṭha rūpāni pākaṭāni hontīti. Esa tāva dvattiṃsākāre nayo.

664. But a pure-insight-vehicle meditator, or this same serenity-vehicle meditator, comprehends the four great elements either briefly or in detail by one of the approaches to the comprehension of elements stated in the Definition of the Four Elements. Then, when the elements have become manifest to him with their individual characteristics as appropriate, there become evident to him: first, in the kamma-born hair of the head, ten material phenomena by way of the body-decad—'the four great elements, color, odor, flavor, nutritive essence, life, and body-sensitivity'; and there also, because of the presence of sex-materiality, ten by way of the sex-decad; and there also, the nutriment-born, temperature-born, and consciousness-born octads with nutritive essence as the eighth, thus another twenty-four. So in each of the twenty-four parts with fourfold origination, there are forty-four material phenomena. But in these four—sweat, tears, saliva, and snot—which are born of temperature and consciousness, there are sixteen material phenomena each by way of two octads with nutritive essence as the eighth. And in these four—stomach contents, feces, pus, and urine—which are born of temperature only, there are eight material phenomena each by way of the temperature-born octad with nutritive essence as the eighth, become manifest. This, for now, is the method regarding the thirty-two parts.

Ye pana imasmiṃ dvattiṃsākāre āvibhūte apare dasa ākārā āvibhavanti. Tattha asitādiparipācake tāva kammaje tejokoṭṭhāsamhi ojaṭṭhamakañceva jīvitañcāti nava rūpāni, tathā cittaje assāsapassāsakoṭṭhāsepi ojaṭṭhamakañceva saddo cāti nava, sesesu catusamuṭṭhānesu aṭṭhasu jīvitanavakañceva tīṇi ca ojaṭṭhamakānīti tettiṃsa rūpāni pākaṭāni honti.

But when these thirty-two parts have become manifest, another ten parts become manifest. Therein, first, in the kamma-born fire-element part that digests what is eaten, drunk, etc., there are nine material phenomena: the octad with nutritive essence as the eighth and life. Similarly, in the consciousness-born in-and-out-breathing part, there are nine: the octad with nutritive essence as the eighth and sound. In the remaining eight parts with fourfold origination, thirty-three material phenomena become manifest: the life-nonad and three octads with nutritive essence as the eighth.

Tassevaṃ vitthārato dvācattālīsākāravasena imesu bhūtupādāyarūpesu pākaṭesu jātesu vatthudvāravasena pañca cakkhudasakādayo, hadayavatthudasakañcāti aparānipi saṭṭhirūpāni pākaṭāni honti. So sabbānipi tāni ruppanalakkhaṇena ekato katvā ‘‘etaṃ rūpa’’nti passati.

When for him in this way, by way of the forty-two parts in detail, these primary and derived material phenomena have become manifest, then by way of the bases and doors, another sixty material phenomena also become manifest: the five decad-groups beginning with the eye-decad, and the heart-base-decad. Having grouped them all together by the characteristic of being afflicted, he sees: 'This is materiality.'

Tassevaṃ pariggahitarūpassa dvāravasena arūpadhammā pākaṭā honti. Seyyathidaṃ – dvepañcaviññāṇāni, tisso manodhātuyo, aṭṭhasaṭṭhi manoviññāṇadhātuyoti ekāsīti lokiyacittāni, avisesena ca tehi cittehi sahajāto phasso, vedanā, saññā, cetanā, jīvitaṃ, cittaṭṭhiti, manasikāroti ime satta satta cetasikāti. Lokuttaracittāni pana neva suddhavipassakassa, na samathayānikassa pariggahaṃ gacchanti anadhigatattāti. So sabbepi te arūpadhamme namanalakkhaṇena ekato katvā ‘‘etaṃ nāma’’nti passati. Evameko catudhātuvavatthānamukhena vitthārato nāmarūpaṃ vavatthapeti.

For one who has thus comprehended materiality, the immaterial phenomena become manifest by way of the doors. That is to say: the two sets of five consciousnesses, the three mind-elements, and the sixty-eight mind-consciousness-elements—thus eighty-one mundane consciousnesses; and, without exception, associated with these consciousnesses are these seven mental factors: contact, feeling, perception, volition, life, one-pointedness, and attention. However, the supramundane consciousnesses are not comprehended by either the pure-insight-vehicle meditator or the serenity-vehicle meditator because they have not been attained. Having grouped all these immaterial phenomena together by the characteristic of bending, he sees: 'This is mentality.' Thus someone defines mentality-materiality in detail by the approach of the definition of the four elements.

665. Aparo [Pg.224] aṭṭhārasadhātuvasena. Kathaṃ? Idha bhikkhu atthi imasmiṃ attabhāve cakkhudhātu…pe… manoviññāṇadhātūti dhātuyo āvajjitvā yaṃ loko setakaṇhamaṇḍalavicittaṃ āyatavitthataṃ akkhikūpake nhārusuttakena ābaddhaṃ maṃsapiṇḍaṃ ‘‘cakkhū’’ti sañjānāti, taṃ aggahetvā khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ ‘‘cakkhudhātū’’ti vavatthapeti.

665. Another way is by means of the eighteen elements. How? Here, a bhikkhu adverts to the elements thus: 'In this individual existence there is the eye element... up to... the mind-consciousness element.' Having adverted to them, he does not take what the world perceives as the 'eye'—the variegated circle of white and black, long and broad, a ball of flesh bound by sinew-threads in the socket of the eye—but instead he defines as the 'eye element' the eye-sensitivity of the kind described in the Exposition of the Aggregates under Derived Materiality.

Yāni panassa nissayabhūtā catasso dhātuyo, parivārakāni cattāri vaṇṇa-gandha-rasa-ojā-rūpāni, anupālakaṃ jīvitindriyanti nava sahajātarūpāni, tattheva ṭhitāni kāyadasakabhāvadasakavasena vīsati kammajarūpāni, āhārasamuṭṭhānādīnaṃ tiṇṇaṃ ojaṭṭhamakānaṃ vasena catuvīsati anupādinnarūpānīti evaṃ sesāni tepaṇṇāsa rūpāni honti, na tāni ca ‘‘cakkhudhātū’’ti vavatthapeti. Esa nayo sotadhātuādīsupi. Kāyadhātuyaṃ pana avasesāni tecattālīsa rūpāni honti. Keci pana utucittasamuṭṭhānāni saddena saha nava nava katvā pañcacattālīsāti vadanti.

But the four great elements that are its support, the four surrounding material phenomena of color, odor, taste, and nutritive essence, and the life faculty that sustains them—these nine co-nascent material phenomena; and the twenty kamma-born material phenomena standing there by way of the body-decad and the sex-decad; and the twenty-four non-appropriated material phenomena by way of the three octads born of nutriment, etc.—thus the remaining fifty-three material phenomena are present, but he does not define these as the 'eye element.' This is the method for the ear element, etc., as well. In the case of the body element, however, the remaining material phenomena are forty-three. But some say forty-five, counting the temperature-born and consciousness-born groups as nine each together with sound.

Iti ime pañca pasādā, tesañca visayā rūpasaddagandharasaphoṭṭhabbā pañcāti dasa rūpāni dasa dhātuyo honti. Avasesarūpāni dhammadhātuyeva honti. Cakkhuṃ pana nissāya rūpaṃ ārabbha pavattaṃ cittaṃ cakkhuviññāṇadhātu nāmāti evaṃ dvepañcaviññāṇāni pañca viññāṇadhātuyo honti. Tīṇi manodhātucittāni ekā manodhātu, aṭṭhasaṭṭhi manoviññāṇadhātucittāni manoviññāṇadhātūti sabbānipi ekāsīti lokiyacittāni satta viññāṇadhātuyo. Taṃsampayuttā phassādayo dhammadhātūti evamettha aḍḍhekādasa dhātuyo rūpaṃ, aḍḍhaṭṭhamā dhātuyo nāmanti evameko aṭṭhārasadhātuvasena nāmarūpaṃ vavatthapeti.

Thus these five sensitivities and their five objects—sights, sounds, odors, tastes, and tangibles—are ten material phenomena, which are ten elements. The remaining material phenomena are the Dhamma-element. Consciousness that arises dependent on the eye and taking a sight as object is called the eye-consciousness element; thus the two sets of five consciousnesses are five consciousness elements. The three mind-element consciousnesses are one mind-element. The sixty-eight mind-consciousness-element consciousnesses are the mind-consciousness element. Thus all eighty-one mundane consciousnesses are seven consciousness elements. The associated mental factors beginning with contact are the Dhamma-element. Thus here, ten and a half elements are materiality, and seven and a half elements are mentality. In this way, one defines mentality-materiality by way of the eighteen elements.

666. Aparo dvādasāyatanavasena. Kathaṃ? Cakkhudhātuyaṃ vuttanayeneva ṭhapetvā tepaṇṇāsa rūpāni cakkhupasādamattaṃ ‘‘cakkhāyatana’’nti vavatthapeti. Tattha vuttanayeneva ca sotaghānajivhākāyadhātuyo ‘‘sotaghānajivhākāyāyatanānī’’ti, tesaṃ visayabhūte pañcadhamme ‘‘rūpasaddagandharasaphoṭṭhabbāyatanānī’’ti, lokiyasattaviññāṇadhātuyo ‘‘manāyatana’’nti, taṃsampayuttā phassādayo sesarūpañca ‘‘dhammāyatana’’nti evamettha [Pg.225] aḍḍhekādasa āyatanāni rūpaṃ, diyaḍḍhaāyatanāni nāmanti evameko dvādasāyatanavasena nāmarūpaṃ vavatthapeti.

666. Another defines it by way of the twelve bases. How? In the same way as stated for the eye-element, setting aside the fifty-three material phenomena, one defines just the eye-sensitivity as the 'eye-base.' And in the same way as stated there, the ear, nose, tongue, and body elements are defined as the 'ear, nose, tongue, and body bases'; their five objective phenomena as the 'bases of visible form, sound, odor, taste, and tangible objects'; the seven mundane consciousness-elements as the 'mind-base'; and the associated mental factors beginning with contact and the remaining material phenomena as the 'Dhamma-base.' Thus, here, ten and a half bases are materiality, and one and a half bases are mentality. In this way, one defines mentality-materiality by way of the twelve bases.

667. Aparo tato saṃkhittataraṃ khandhavasena vavatthapeti. Kathaṃ? Idha bhikkhu imasmiṃ sarīre catusamuṭṭhānā catasso dhātuyo, taṃnissito vaṇṇo, gandho, raso, ojā, cakkhupasādādayo pañca pasādā, vatthurūpaṃ, bhāvo, jīvitindriyaṃ, dvisamuṭṭhāno saddoti imāni sattarasa rūpāni sammasanupagāni nipphannāni rūparūpāni. Kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati, jaratā, aniccatāti imāni pana dasa rūpāni na sammasanupagāni, ākāravikāraantaraparicchedamattakāni, na nipphannarūpāni, na rūparūpāni. Apica kho rūpānaṃ ākāravikāraantaraparicchedamattato rūpanti saṅkhaṃ gatāni. Iti sabbāni petāni sattavīsati rūpāni rūpakkhandho, ekāsītiyā lokiyacittehi saddhiṃ uppannā vedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, saṅkhārā saṅkhārakkhandho, viññāṇaṃ viññāṇakkhandhoti. Iti rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti evameko pañcakkhandhavasena nāmarūpaṃ vavatthapeti.

667. Another defines it more concisely by way of the aggregates. How? Here, a bhikkhu considers that in this body there are four elements arising from four sources. Dependent on these are color, odor, taste, nutritive essence, the five sensitivities such as the eye sensitivity, the heart-basis, gender, the life faculty, and sound arising from two sources—these seventeen types of material phenomena are produced, are materiality proper, and are accessible to comprehension. But bodily intimation, verbal intimation, the space element, lightness, softness, and wieldiness of materiality, along with its integration, continuation, decay, and impermanence—these ten types of material phenomena are not accessible to comprehension, being merely modes, alterations, or demarcations; they are not produced material phenomena, nor are they materiality proper. Yet they are counted as 'materiality' because they are merely modes, alterations, or demarcations of materiality. Thus, all these twenty-seven types of material phenomena constitute the materiality aggregate. The feeling that arises together with the eighty-one mundane consciousnesses is the feeling aggregate. The perception associated with them is the perception aggregate. The formations are the formations aggregate. The consciousness is the consciousness aggregate. Thus, the materiality aggregate is materiality, and the four immaterial aggregates are mentality. In this way, one defines mentality-materiality by way of the five aggregates.

668. Aparo ‘‘yaṃkiñci rūpaṃ sabbaṃ rūpaṃ cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa’’nti (ma. ni. 1.347; a. ni. 11.17) evaṃ saṃkhitteneva imasmiṃ attabhāve rūpaṃ pariggahetvā, tathā manāyatanañceva dhammāyatanekadesañca nāmanti pariggahetvā ‘‘iti idañca nāmaṃ idañca rūpaṃ, idaṃ vuccati nāmarūpa’’nti saṅkhepato nāmarūpaṃ vavatthapeti.

668. Another, having briefly grasped materiality in this individual existence with the concise definition, 'Whatever materiality there is, all materiality is the four great elements and the materiality derived from the four great elements,' and having likewise grasped the mind-base and a portion of the Dhamma-base as mentality, defines mentality-materiality concisely thus: 'This is mentality and this is materiality; this is called mentality-materiality.'

669. Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti, tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti.

669. But if, when grasping materiality through one or another of these approaches, he attempts to grasp the immaterial, and due to its subtlety the immaterial does not present itself to him, then without abandoning the task, he should repeatedly examine, attend to, grasp, and define materiality itself. For to the extent that materiality becomes well-washed, disentangled, and perfectly pure for him, to that same extent the immaterial phenomena that have it as their object will naturally become evident.

Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyati, so ‘‘nimittaṃ na paññāyatī’’ti na ādāsaṃ [Pg.226] chaḍḍeti, atha kho naṃ punappunaṃ parimajjati. Tassa parisuddhe ādāse nimittaṃ sayameva pākaṭaṃ hoti. Yathā ca telatthiko tilapiṭṭhaṃ doṇiyaṃ ākiritvā udakena paripphosetvā ekavāraṃ dvevāraṃ pīḷanamattena tele anikkhamante na tilapiṭṭhaṃ chaḍḍeti, atha kho naṃ punappunaṃ uṇhodakena paripphosetvā madditvā pīḷeti. Tassevaṃ karoto vippasannaṃ tilatelaṃ nikkhamati. Yathā vā pana udakaṃ pasādetukāmo katakaṭṭhiṃ gahetvā antoghaṭe hatthaṃ otāretvā ekadvevāre ghaṃsanamattena udake avippasīdante na katakaṭṭhiṃ chaḍḍeti, atha kho naṃ punappunaṃ ghaṃsati. Tassevaṃ karontassa kalalakaddamaṃ sannisīdati. Udakaṃ acchaṃ hoti vippasannaṃ, evamevaṃ tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ.

Just as when a man with good sight looks at the image of his face in a dirty mirror and the image is not clear, he does not discard the mirror thinking, 'The image is not clear.' Instead, he repeatedly cleans it. When the mirror is clean, the image naturally becomes clear. Or just as one wanting oil, having poured sesame flour into a trough and sprinkled it with water, does not discard the sesame flour when the oil does not come out by pressing it only once or twice; instead, he repeatedly sprinkles it with warm water, kneads it, and presses it. As he does so, the clear sesame oil emerges. Or just as one wishing to clarify water, taking a clearing-nut seed and putting his hand into the water pot, does not discard the seed when the water does not become clear by rubbing it only once or twice; instead, he rubs it repeatedly. As he does so, the silt and mud settle, and the water becomes clear and limpid. In the same way, that bhikkhu, without abandoning the task, should repeatedly examine, attend to, grasp, and define materiality itself.

Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tappaccanīkakilesā sannisīdanti, kaddamupari udakaṃ viya cittaṃ pasannaṃ hoti. Tadārammaṇā arūpadhammā sayameva pākaṭā honti. Evaṃ aññāhipi ucchucoragoṇadadhimacchādīhi upamāhi ayamattho pakāsetabbo.

For to the extent that materiality becomes well-washed, disentangled, and perfectly pure for him, to that same extent the opposing defilements subside, and the mind becomes serene like water above mud. The immaterial phenomena that have it as their object will naturally become evident. This meaning should also be illustrated by other similes, such as those of sugar cane, a thief, an ox, curds, and a fish.

Arūpadhammānaṃ upaṭṭhānākārakathā

The Explanation of the Manner of Appearance of Immaterial Phenomena

670. Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti phassavasena vā vedanāvasena vā viññāṇavasena vā. Kathaṃ? Ekassa tāva ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’tiādinā nayena dhātuyo pariggaṇhantassa paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, saddhiṃ phassena cetanā saṅkhārakkhandho, cittaṃ viññāṇakkhandhoti upaṭṭhāti. Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti (visuddhi. 1.307) paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho…pe… cittaṃ viññāṇakkhandhoti upaṭṭhāti. Evaṃ arūpadhammā phassavasena upaṭṭhahanti.

670. To one who has thus grasped materiality with thorough purity, immaterial phenomena become apparent in three ways: by way of contact, by way of feeling, or by way of consciousness. How so? For one who is grasping the elements by the method beginning, ‘The earth element has the characteristic of hardness,’ the initial impact is contact. The feeling associated with it is the feeling aggregate; perception is the perception aggregate; volition together with contact is the formations aggregate; and consciousness is the consciousness aggregate—thus they become apparent. Similarly, when considering, ‘In the hair of the head, the earth element has the characteristic of hardness… and so on … in the in-breaths and out-breaths, the earth element has the characteristic of hardness,’ the initial impact is contact. The feeling associated with it is the feeling aggregate… and so on … consciousness is the consciousness aggregate—thus they become apparent. In this way, immaterial phenomena become apparent by way of contact.

Ekassa ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’ti tadārammaṇarasānubhavanakavedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, taṃsampayutto phasso [Pg.227] ca cetanā ca saṅkhārakkhandho, taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā …pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti tadārammaṇarasānubhavanakavedanā vedanākkhandho…pe… taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti.

For another, when considering, ‘The earth element has the characteristic of hardness,’ the feeling that experiences the flavor of that object is the feeling aggregate; the perception associated with it is the perception aggregate; the contact and volition associated with it are the formations aggregate; and the consciousness associated with it is the consciousness aggregate—thus they become apparent. Similarly, when considering, ‘In the hair of the head, the earth element has the characteristic of hardness… and so on … in the in-breaths and out-breaths, the earth element has the characteristic of hardness,’ the feeling that experiences the flavor of that object is the feeling aggregate… and so on … the consciousness associated with it is the consciousness aggregate—thus they become apparent. In this way, immaterial phenomena become apparent by way of feeling.

Aparassa ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti.

For yet another, when considering, ‘The earth element has the characteristic of hardness,’ the consciousness that cognizes the object is the consciousness aggregate; the feeling associated with it is the feeling aggregate; perception is the perception aggregate; and contact and volition are the formations aggregate—thus they become apparent. Similarly, when considering, ‘In the hair of the head, the earth element has the characteristic of hardness… and so on … in the in-breaths and out-breaths, the earth element has the characteristic of hardness,’ the consciousness that cognizes the object is the consciousness aggregate; the feeling associated with it is the feeling aggregate; perception is the perception aggregate; and contact and volition are the formations aggregate—thus they become apparent. In this way, immaterial phenomena become apparent by way of consciousness.

Eteneva upāyena ‘‘kammasamuṭṭhāne kese pathavīdhātu kakkhaḷalakkhaṇā’’tiādinā nayena dvācattālīsāya dhātukoṭṭhāsesu catunnaṃ catunnaṃ dhātūnaṃ vasena, sesesu ca cakkhudhātuādīsu rūpapariggahamukhesu sabbaṃ nayabhedaṃ anugantvā yojanā kātabbā.

By this same method, the application should be made by following every variation of the method in regard to the forty-two bodily parts by way of the four elements in each, beginning with the method, ‘In kamma-born hair of the head, the earth element has the characteristic of hardness’; and also in regard to the remaining gateways for grasping materiality, such as the eye-element and so on.

671. Yasmā ca evaṃ suvisuddharūpapariggahasseva tassa arūpadhammā tīhākārehi pākaṭā honti. Tasmā suvisuddharūpapariggaheneva arūpapariggahāya yogo kātabbo, na itarena. Sace hi ekasmiṃ vā rūpadhamme upaṭṭhite dvīsu vā rūpaṃ pahāya arūpapariggahaṃ ārabhati kammaṭṭhānato parihāyati, pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya. Suvisuddharūpapariggahassa pana arūpapariggahāya yogaṃ karoto kammaṭṭhānaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti.

671. And since it is for one who has thus grasped materiality with thorough purity that immaterial phenomena become manifest in these three ways, therefore one should undertake the effort to grasp the immaterial only after having grasped materiality with thorough purity, not otherwise. For if, while one or two material phenomena are still apparent, one abandons materiality and begins to grasp the immaterial, one falls away from the meditation subject, like the mountain cow of the kind told in connection with the development of the earth kasiṇa. But for one who undertakes the effort to grasp the immaterial after having grasped materiality with thorough purity, the meditation subject attains growth, development, and abundance.

So evaṃ phassādīnaṃ vasena upaṭṭhite cattāro arūpino khandhe nāmanti, tesaṃ ārammaṇabhūtāni cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ rūpanti vavatthapeti. Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme khaggena samuggaṃ vivaramāno [Pg.228] viya yamakatālakandaṃ phālayamāno viya ca nāmañca rūpañcāti dvedhā vavatthapeti. Nāmarūpamattato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā natthīti niṭṭhaṃ gacchati.

He thus determines the four immaterial aggregates, which have become apparent by way of contact and so on, as ‘mentality’; and he determines the four great elements that are their object, along with the derived materiality dependent on the four great elements, as ‘materiality.’ Thus, like one opening a casket with a sword or splitting a twin palm shoot, he divides all these phenomena of the three planes—the eighteen elements, the twelve bases, and the five aggregates—into two parts as ‘mentality and materiality.’ He comes to the conclusion: ‘Beyond mere mentality-and-materiality, there is no other being or person, no deva or brahmā.’

Sambahulasuttantasaṃsandanā

Correlation with Many Suttas

672. So evaṃ yāthāvasarasato nāmarūpaṃ vavatthapetvā suṭṭhutaraṃ ‘‘satto puggalo’’ti imissā lokasamaññāya pahānatthāya sattasammohassa samatikkamatthāya asammohabhūmiyaṃ cittaṃ ṭhapanatthāya sambahulasuttantavasena ‘‘nāmarūpamattamevidaṃ, na satto, na puggalo atthī’’ti etamatthaṃ saṃsandetvā vavatthapeti. Vuttañhetaṃ –

672. Having thus determined mentality-and-materiality according to its true nature, in order to more thoroughly abandon the worldly convention ‘a being,’ ‘a person,’ in order to overcome the delusion about a being, and in order to establish the mind in the domain of non-delusion, he correlates this meaning with many suttas and determines it thus: ‘This is merely mentality-and-materiality; there is no being, no person.’ For it is said:

‘‘Yathāpi aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammutī’’ti. (saṃ. ni. 1.171);

“Just as with an assemblage of parts, The word ‘chariot’ is used; So, when the aggregates are present, There is the convention ‘a being.’”

Aparampi vuttaṃ, ‘‘seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati, evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306).

And again it is said: ‘Friends, just as, dependent on timber, creepers, clay, and grass, a space is enclosed and it comes to be reckoned as a “house,” so too, dependent on bones, sinews, flesh, and skin, a space is enclosed and it comes to be reckoned as “material form.”’

Aparampi vuttaṃ –

And again it is said:

‘‘Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;

Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī’’ti. (saṃ. ni. 1.171);

“It is only suffering that comes to be, Suffering that persists and passes away. Nothing other than suffering comes to be, Nothing other than suffering ceases.”

Upamāhi nāmarūpavibhāvanā

Elucidating Mentality-and-Materiality with Similes

673. Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo. Tasmā yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena saṇṭhitesu rathoti vohāramattaṃ hoti, paramatthato ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi. Yathā ca kaṭṭhādīsu gehasambhāresu ekenākārena ākāsaṃ parivāretvā ṭhitesu gehanti vohāramattaṃ hoti, paramatthato gehaṃ nāma natthi. Yathā ca aṅguliaṅguṭṭhādīsu ekenākārena ṭhitesu muṭṭhīti vohāramattaṃ hoti. Doṇitantiādīsu vīṇāti. Hatthiassādīsu senāti. Pākāragehagopurādīsu [Pg.229] nagaranti. Khandhasākhāpalāsādīsu ekenākārena ṭhitesu rukkhoti vohāramattaṃ hoti, paramatthato ekekasmiṃ avayave upaparikkhiyamāne rukkho nāma natthi. Evamevaṃ pañcasu upādānakkhandhesu sati ‘‘satto, puggalo’’ti vohāramattaṃ hoti, paramatthato ekekasmiṃ dhamme upaparikkhiyamāne ‘‘asmīti vā ahanti vā’’ti gāhassa vatthubhūto satto nāma natthi. Paramatthato pana nāmarūpamattameva atthīti. Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti.

673. Thus, in many hundreds of suttas, only name-and-form is illuminated, not a being or a person. Therefore, just as when the component parts of a chariot—such as the axle, wheels, frame, and pole—are assembled in a certain way, the mere designation 'chariot' arises, but in the ultimate sense, when each part is examined, there is no chariot to be found. And just as when the materials of a house—such as wood and so on—are arranged in a certain way to enclose space, the mere designation 'house' arises, but in the ultimate sense, there is no house. And just as when the fingers and thumb are brought together in a certain way, the mere designation 'fist' arises; with the soundbox, strings, and so on, 'lute'; with elephants, horses, and so on, 'army'; with walls, houses, and gate-towers, 'city'; with the trunk, branches, and leaves arranged in a certain way, the mere designation 'tree' arises, but in the ultimate sense, when each component is examined, there is no tree. In the same way, when the five aggregates subject to clinging are present, the mere designation 'being' or 'person' arises, but in the ultimate sense, when each phenomenon is examined, there is no being to be found as a basis for the grasping 'I am' or 'I.' In the ultimate sense, there is only name-and-form. For one who sees thus, that vision is called 'seeing things as they truly are.'

674. Yo panetaṃ yathābhūtadassanaṃ pahāya ‘‘satto atthī’’ti gaṇhāti. So tassa vināsaṃ anujāneyya avināsaṃ vā. Avināsaṃ anujānanto sassate patati. Vināsaṃ anujānanto ucchede patati. Kasmā? Khīranvayassa dadhino viya tadanvayassa aññassa abhāvato. So ‘‘sassato satto’’ti gaṇhanto olīyati nāma. ‘‘Ucchijjatī’’ti gaṇhanto atidhāvati nāma. Tenāha bhagavā –

674. But whoever, having abandoned this vision of things as they truly are, grasps the view, 'A being exists,' must allow for either its destruction or its non-destruction. By allowing for its non-destruction, he falls into eternalism. By allowing for its destruction, he falls into annihilationism. Why? Because of the absence of anything else that follows from it in the way that curd follows from milk. One who grasps, 'The being is eternal,' is one who holds back. One who grasps, 'It is annihilated,' is one who overshoots. Therefore the Blessed One said:

‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passanti.

"Bhikkhus, beset by two kinds of views, gods and humans are such that some hold back and some overshoot; but those with vision see."

‘‘Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasamuditā. Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.

"And how, bhikkhus, do some hold back? Bhikkhus, gods and humans delight in existence, are fond of existence, rejoice in existence. When the Dhamma is taught to them for the cessation of existence, their mind does not enter into it, does not gain confidence in it, does not settle upon it, and is not resolved upon it. It is in this way, bhikkhus, that some hold back."

‘‘Kathañca, bhikkhave, atidhāvanti eke? 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. Evaṃ kho, bhikkhave, atidhāvanti eke.

"And how, bhikkhus, do some overshoot? Some, being afflicted, humiliated, and disgusted by that very existence, delight in non-existence, thinking: 'Sirs, since this self is annihilated and destroyed with the breakup of the body and does not exist after death, this is peaceful, this is sublime, this is the truth!' It is in this way, bhikkhus, that some overshoot."

‘‘Kathañca, bhikkhave, cakkhumanto passanti? Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati, bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto passantī’’ti (itivu. 49).

"And how, bhikkhus, do those with vision see? Here, bhikkhus, a bhikkhu sees what has come to be as what has come to be. Having seen what has come to be as what has come to be, he is practicing for disenchantment with, for dispassion toward, and for the cessation of what has come to be. It is in this way, bhikkhus, that those with vision see." (Itivuttaka 49)

675. Tasmā [Pg.230] yathā dāruyantaṃ suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana dārurajjukasamāyogavasena gacchatipi tiṭṭhatipi. Saīhakaṃ sabyāpāraṃ viya khāyati, evamidaṃ nāmarūpampi suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana aññamaññasamāyogavasena gacchatipi tiṭṭhatipi. Saīhakaṃ sabyāpāraṃ viya khāyatīti daṭṭhabbaṃ. Tenāhu porāṇā –

675. Therefore, just as a wooden automaton is empty, lifeless, and inert, yet by means of the connection of wood and strings it moves and stands and appears as if it has volition and is active, so too this name-and-form is empty, lifeless, and inert, yet by means of their mutual connection it moves and stands and appears as if it has volition and is active. Thus it should be understood. Therefore the ancients have said:

‘‘Nāmañca rūpañca idhatthi saccato,Na hettha satto manujo ca vijjati;

Suññaṃ idaṃ yantamivābhisaṅkhataṃ,Dukkhassa puñjo tiṇakaṭṭhasādiso’’ti.

"Here there truly are but name and form, / No being is found herein, no person; / This is void, constructed like an automaton, / A mass of suffering, like grass and sticks."

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. Maraṇavasena ekasmiṃ patamāne itarampi patati. Tenāhu porāṇā –

This should be elucidated not only by the simile of the wooden automaton but also by other similes such as that of the sheaves of reeds. For just as two sheaves of reeds stand by leaning against one another, so that one is the support for the other, and if one falls the other falls too; so too, in the five-constituent existence, name-and-form proceed in dependence on each other, one being a support for the other. When one falls by way of death, the other falls too. Therefore the ancients have said:

‘‘Yamakaṃ nāmarūpañca, ubho aññoññanissitā;

Ekasmiṃ bhijjamānasmiṃ, ubho bhijjanti paccayā’’ti.

"Name-and-form are a pair, both mutually dependent. When one is broken, both conditions break."

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. Tenāhu porāṇā –

676. And just as when a drum is struck with a stick, sound occurs in dependence on it, the drum is one thing and the sound another; the drum and sound are unmixed; the drum is void of sound, and the sound is void of the drum. So too, when name occurs in dependence on form—that is, the physical basis, door, and object—form is one thing and name another; name and form are unmixed; name is void of form, and form is void of name. And yet, just as sound occurs in dependence on a drum, so name occurs in dependence on form. Therefore the ancients have said:

‘‘Na cakkhuto jāyare phassapañcamā,Na rūpato no ca ubhinnamantarā;

Hetuṃ paṭiccappabhavanti saṅkhatā,Yathāpi saddo pahaṭāya bheriyā.

"The mental states with contact as the fifth do not arise from the eye, nor from forms, nor from between the two. Formations arise in dependence on a cause, just as sound arises from a beaten drum."

‘‘Na [Pg.231] sotato jāyare phassapañcamā,Na saddato no ca ubhinnamantarā…pe….

"The mental states with contact as the fifth do not arise from the ear, nor from sounds, nor from between the two…"

‘‘Na ghānato jāyare phassapañcamā,Na gandhato no ca ubhinnamantarā…pe….

"The mental states with contact as the fifth do not arise from the nose, nor from odors, nor from between the two…"

‘‘Na jivhāto jāyare phassapañcamā,Na rasato no ca ubhinnamantarā…pe….

"The mental states with contact as the fifth do not arise from the tongue, nor from tastes, nor from between the two…"

‘‘Na kāyato jāyare phassapañcamā,Na phassato no ca ubhinnamantarā…pe….

"The mental states with contact as the fifth do not arise from the body, nor from tangibles, nor from between the two…"

‘‘Na vatthurūpā pabhavanti saṅkhatā,Na cāpi dhammāyatanehi niggatā;

Hetuṃ paṭiccappabhavanti saṅkhatā,Yathāpi saddo pahaṭāya bheriyā’’ti.

"Formations do not arise from the physical basis, nor do they issue from the mind-object base. Formations arise in dependence on a cause, just as sound arises from a beaten drum."

677. Apicettha nāmaṃ nittejaṃ na sakena tejena pavattituṃ sakkoti, na khādati, na pivati, na byāharati, na iriyāpathaṃ kappeti. Rūpampi nittejaṃ na sakena tejena pavattituṃ sakkoti. 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.

677. Furthermore, in this context, name is powerless; it cannot proceed by its own power. It does not eat, or drink, or speak, or adopt a posture. Form, too, is powerless; it cannot proceed by its own power. For it has no desire to eat, or drink, or speak, or adopt a posture. But rather, form proceeds in dependence on name, and name proceeds in dependence on form. When there is in name the desire to eat, or drink, or speak, or adopt a posture, then form eats, drinks, speaks, and adopts a posture.

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. Pīṭhasappīpi jaccandhaṃ evamāha ‘‘ahaṃ kho bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādāni yehi abhikkameyyaṃ vā paṭikkameyyaṃ vā’’ti. So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi. Pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha ‘‘vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā’’ti. Tattha jaccandhopi nittejo [Pg.232] 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. Rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hoti. Tenetaṃ vuccati –

To elucidate this meaning, they cite the following simile. Suppose a man born blind and a cripple wanted to go on a journey. The man born blind said to the cripple: 'Friend, I can do with my feet what needs to be done by feet, but I have no eyes with which to see the even and uneven ground.' The cripple, too, said to the man born blind: 'Friend, I can do with my eyes what needs to be done by eyes, but I have no feet with which to go forward or back.' The man born blind, glad and delighted, mounted the cripple on his shoulders. And the cripple, sitting on the shoulders of the man born blind, directed him, saying: 'Leave the left and take the right; leave the right and take the left.' Here, the man born blind is powerless and weak; he cannot go by his own power and strength. The cripple, too, is powerless and weak; he cannot go by his own power and strength. Yet it is not the case that their journey does not proceed when they are dependent on each other. In the same way, name is powerless; it cannot arise by its own power, nor can it proceed in this or that activity. Form, too, is powerless; it cannot arise by its own power, nor can it proceed in this or that activity. Yet it is not the case that their arising or proceeding does not happen when they are dependent on each other. Therefore it is said:

‘‘Na sakena balena jāyare,Nopi sakena balena tiṭṭhare;

Paradhammavasānuvattino,Jāyare saṅkhatā attadubbalā.

"Not by their own strength are they born, Nor by their own strength do they endure; Subject to the power of other states, Formations, weak in themselves, are born.

‘‘Parapaccayato ca jāyare,Paraārammaṇato samuṭṭhitā;

Ārammaṇapaccayehi ca,Paradhammehi cime pabhāvitā.

"From other conditions are they born, From other objects they arise; By object-conditions and by other states Are these things brought into being.

‘‘Yathāpi nāvaṃ nissāya, manussā yanti aṇṇave;

Evameva rūpaṃ nissāya, nāmakāyo pavattati.

"Just as people travel on the ocean depending on a boat, So too, the mental body proceeds depending on form.

‘‘Yathā ca manusse nissāya, nāvā gacchati aṇṇave;

Evameva nāmaṃ nissāya, rūpakāyo pavattati.

"And just as a boat travels on the ocean depending on people, So too, the material body proceeds depending on name.

‘‘Ubho nissāya gacchanti, manussā nāvā ca aṇṇave;

Evaṃ nāmañca rūpañca, ubho aññoññanissitā’’ti.

"Both travel in dependence, people and a boat upon the ocean; So too name and form are both mutually dependent."

Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ. Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ.

Thus, the seeing of name-and-form as it really is—by one who defines it in these various ways, has overcome the perception of a being, and is established in the domain of non-delusion—should be known as the purification of view. 'Definition of name-and-form' and 'delimitation of formations' are also designations for this very thing.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in the Path of Purification, composed for the gladdening of good people,

Paññābhāvanādhikāre

In the Section on the Development of Wisdom,

Diṭṭhivisuddhiniddeso nāma

The Exposition of the Purification of View,

Aṭṭhārasamo paricchedo.

Is the Eighteenth Chapter.

19. Kaṅkhāvitaraṇavisuddhiniddeso

19. Exposition of the Purification by Overcoming Doubt

Paccayapariggahakathā

The Discourse on the Comprehension of Conditions

678. Etasseva [Pg.233] pana nāmarūpassa paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ kaṅkhāvitaraṇavisuddhi nāma.

678. The knowledge that is established by having overcome doubt about the three periods of time through the comprehension of the conditions for this very name-and-form is called the purification by overcoming doubt.

Taṃ sampādetukāmo bhikkhu yathā nāma kusalo bhisakko rogaṃ disvā tassa samuṭṭhānaṃ pariyesati. Yathā vā pana anukampako puriso daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ rathikāya nipannaṃ disvā ‘‘kassa nu kho ayaṃ puttako’’ti tassa mātāpitaro āvajjati, evameva tassa nāmarūpassa hetupaccayapariyesanaṃ āpajjati.

A bhikkhu who wishes to accomplish this undertakes the investigation of the causes and conditions of that name-and-form, just as a skilled physician, upon seeing a disease, seeks its origin; or just as a compassionate man who, upon seeing a tender, helpless infant lying on its back in the street, wonders, "Whose child is this?" and considers its parents.

So āditova iti paṭisañcikkhati ‘‘na tāvidhaṃ nāmarūpaṃ ahetukaṃ, sabbattha sabbadā sabbesañca ekasadisabhāvāpattito, na issarādihetukaṃ, nāmarūpato uddhaṃ issarādīnaṃ abhāvato. Yepi nāmarūpamattameva issarādayoti vadanti, tesaṃ issarādisaṅkhātanāmarūpassa ahetukabhāvappattito. Tasmā bhavitabbamassa hetupaccayehi, ke nu kho te’’ti.

From the very beginning, he reflects thus: "This name-and-form is not without a cause, for that would entail that it would have a single, uniform nature everywhere, at all times, and for all beings. Nor is it caused by a creator god (Issara), etc., for there are no such creators apart from name-and-form. And for those who say that a creator, etc., is nothing but name-and-form, it would follow that the name-and-form designated as 'creator' is itself without a cause. Therefore, it must have causes and conditions. Now, what are they?"

679. So evaṃ nāmarūpassa hetupaccaye āvajjetvā imassa tāva rūpakāyassa evaṃ hetupaccaye pariggaṇhāti – ‘‘ayaṃ kāyo nibbattamāno neva uppalapadumapuṇḍarīkasogandhikādīnaṃ abbhantare nibbattati, na maṇimuttāhārādīnaṃ, atha kho āmāsayapakkāsayānaṃ antare udarapaṭalaṃ pacchato piṭṭhikaṇṭakaṃ purato katvā antaantaguṇaparivārito sayampi duggandhajegucchapaṭikkūlo duggandhajegucchapaṭikkūle paramasambādhe okāse pūtimacchapūtikummāsaoḷigallacandanikādīsu kimiva nibbattati. Tassevaṃ nibbattamānassa ‘avijjā taṇhā upādānaṃ kamma’nti ime cattāro dhammā nibbattakattā hetu, āhāro upatthambhakattā paccayoti pañca dhammā hetupaccayā honti. Tesupi avijjādayo tayo imassa kāyassa mātā viya dārakassa upanissayā honti. Kammaṃ pitā viya puttassa janakaṃ[Pg.234]. Āhāro dhāti viya dārakassa sandhārako’’ti. Evaṃ rūpakāyassa paccayapariggahaṃ katvā, puna ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādinā (saṃ. ni. 2.43) nayena nāmakāyassa paccayapariggahaṃ karoti.

679. Having thus adverted to the causes and conditions of name-and-form, he first comprehends the causes and conditions of this material body as follows: 'This body, when it is produced, is not produced inside a blue lotus, red lotus, white lotus, water lily, or the like, nor inside jewels, pearls, necklaces, or the like. Rather, it is produced between the stomach and the intestines, with the belly-lining behind and the backbone in front, surrounded by the entrails and mesentery, itself foul-smelling, disgusting, and repulsive, in an extremely confined, foul-smelling, disgusting, and repulsive place, like a worm in rotting fish, in putrid gruel, in a cesspool, or in a sewer. When it is thus produced, these four things—ignorance, craving, clinging, and kamma—are its causes because they are its producers, while nutriment is its condition because it is its supporter. Thus, these five things are its causes and conditions. Among them, the three beginning with ignorance are the support for this body, like a mother is for her child. Kamma is the generator, like a father is for his son. Nutriment is the sustainer, like a wet-nurse is for the infant.' Having thus comprehended the conditions of the material body, he then comprehends the conditions of the mental body by the method beginning: 'Dependent on the eye and forms, eye-consciousness arises' (SN 12.43).

So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati.

Having thus seen the occurrence of name-and-form from conditions, he understands that just as it occurs now from conditions, so too in the past it occurred from conditions, and in the future it will occur from conditions.

680. Tassevaṃ samanupassato yā sā pubbantaṃ ārabbha ‘‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20) pañcavidhā vicikicchā vuttā, yāpi aparantaṃ ārabbha ‘‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna’’nti pañcavidhā vicikicchā vuttā, yāpi paccuppannaṃ ārabbha ‘‘etarahi vā pana paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī’’ti (ma. ni. 1.18) chabbidhā vicikicchā vuttā, sā sabbāpi pahīyati.

680. For one who understands in this way, the five kinds of doubt concerning the past, spoken of thus: 'Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? Having been what, what did I become in the past?' (MN 2); and the five kinds of doubt concerning the future, spoken of thus: 'Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? Having been what, what will I become in the future?'; and also the six kinds of doubt concerning the present, spoken of thus: 'Now, in the present time, he is inwardly perplexed: “Do I exist? Do I not exist? What am I? How am I? From where has this being come? Where will it go?”' (MN 2)—all this doubt is abandoned.

681. Aparo sādhāraṇāsādhāraṇavasena duvidhaṃ nāmassa paccayaṃ passati, kammādivasena catubbidhaṃ rūpassa. Duvidho hi nāmassa paccayo sādhāraṇo asādhāraṇo ca. Tattha cakkhādīni cha dvārāni, rūpādīni cha ārammaṇāni nāmassa sādhāraṇo paccayo, kusalādibhedato sabbappakārassāpi tato pavattito. Manasikārādiko asādhāraṇo. Yoniso manasikārasaddhammassavanādiko hi kusalasseva hoti, viparīto akusalassa, kammādiko vipākassa, bhavaṅgādiko kiriyassāti.

681. Another sees the condition for name as twofold, by way of common and uncommon, and for form as fourfold, by way of kamma, etc. For the condition for name is twofold: common and uncommon. Herein, the six doors beginning with the eye and the six objects beginning with forms are the common condition for name, since all kinds of it, distinguished as wholesome, etc., occur from them. Attention and so on is the uncommon condition. For wise attention, hearing the good Dhamma, and so on, are conditions only for the wholesome; the opposite for the unwholesome; kamma, etc., for the resultant; the life-continuum, etc., for the functional.

Rūpassa pana kammaṃ cittaṃ utu āhāroti ayaṃ kammādiko catubbidho paccayo. Tattha kammaṃ atītameva kammasamuṭṭhānassa rūpassa paccayo hoti[Pg.235]. Cittaṃ cittasamuṭṭhānassa uppajjamānaṃ. Utuāhārā utuāhārasamuṭṭhānassa ṭhitikkhaṇe paccayā hontīti. Evameveko nāmarūpassa paccayapariggahaṃ karoti.

For form, the condition is fourfold: kamma, consciousness, temperature, and nutriment. Herein, only past kamma is the condition for kamma-originated form. Consciousness, when arising, is the condition for consciousness-originated form. Temperature and nutriment are conditions for temperature-originated and nutriment-originated form at the moment of presence. In this way a certain one comprehends the conditions for name-and-form.

So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati. Tassevaṃ samanupassato vuttanayeneva tīsupi addhāsu vicikicchā pahīyati.

Having thus seen the occurrence of name-and-form from conditions, he understands that just as it occurs now from conditions, so too in the past it occurred from conditions, and in the future it will occur from conditions. For one who understands thus, doubt concerning the three periods of time is abandoned in the way described.

682. Aparo tesaṃyeva nāmarūpasaṅkhātānaṃ saṅkhārānaṃ jarāpattiṃ jiṇṇānañca bhaṅgaṃ disvā idaṃ saṅkhārānaṃ jarāmaraṇaṃ nāma jātiyā sati hoti, jāti bhave sati, bhavo upādāne sati, upādānaṃ taṇhāya sati, taṇhā vedanāya sati, vedanā phasse sati, phasso saḷāyatane sati, saḷāyatanaṃ nāmarūpe sati, nāmarūpaṃ viññāṇe sati, viññāṇaṃ saṅkhāresu sati, saṅkhārā avijjāya satīti evaṃ paṭilomapaṭiccasamuppādavasena nāmarūpassa paccayapariggahaṃ karoti. Athassa vuttanayeneva vicikicchā pahīyati.

682. Another, seeing the aging of those very formations reckoned as name-and-form, and the breaking up of the aged, comprehends the conditions for name-and-form by way of dependent origination in reverse order: 'This aging and death of formations occurs when there is birth; birth when there is becoming; becoming when there is clinging; clinging when there is craving; craving when there is feeling; feeling when there is contact; contact when there is the sixfold sense base; the sixfold sense base when there is name-and-form; name-and-form when there is consciousness; consciousness when there are formations; formations when there is ignorance.' Then his doubt is abandoned in the manner described.

683. Aparo ‘‘iti kho avijjāpaccayā saṅkhārā’’ti (saṃ. ni. 2.2) pubbe vitthāretvā dassitaanulomapaṭiccasamuppādavaseneva nāmarūpassa paccayapariggahaṃ karoti. Athassa vuttanayeneva kaṅkhā pahīyati.

683. Another comprehends the conditions for name-and-form by way of dependent origination in forward order, as shown in detail before, beginning: 'Thus, with ignorance as condition, formations come to be' (SN 12.2). Then his doubt is abandoned in the manner described.

684. Aparo ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā, idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanāti ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā…pe… cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā’’ti (paṭi. ma. 1.47) evaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti.

684. Another comprehends the conditions for name-and-form by way of the round of kamma and the round of results, as follows: "In a previous kamma-existence, delusion was ignorance; accumulation was volitional formations; delight was craving; approaching was clinging; and volition was becoming. These five things in a previous kamma-existence were the conditions for rebirth-linking here. Here, in this resultant-existence, rebirth-linking is consciousness; descent is name-and-form; sensitivity is the sense base; the touched is contact; the felt is feeling. These five things are the result here of kamma done previously. Here, due to the maturing of the sense bases, delusion is ignorance… volition is becoming. These five things in this kamma-existence here are the conditions for future rebirth-linking" (Paṭis I 47).

685. Tattha catubbidhaṃ kammaṃ – diṭṭhadhammavedanīyaṃ, upapajjavedanīyaṃ, aparāpariyavedanīyaṃ, ahosikammanti. Tesu ekajavanavīthiyaṃ sattasu cittesu kusalā [Pg.236] vā akusalā vā paṭhamajavanacetanā diṭṭhidhammavedanīyakammaṃ nāma. Taṃ imasmiññeva attabhāve vipākaṃ deti. Tathā asakkontaṃ pana ‘‘ahosikammaṃ nāhosi kammavipāko, na bhavissati kammavipāko, natthi kammavipāko’’ti (paṭi. ma. 1.234) imassa tikassa vasena ahosikammaṃ nāma hoti. Atthasādhikā pana sattamajavanacetanā upapajjavedanīyakammaṃ nāma. Taṃ anantare attabhāve vipākaṃ deti. Tathā asakkontaṃ vuttanayeneva ahosikammaṃ nāma hoti. Ubhinnaṃ antare pañca javanacetanā aparāpariyavedanīyakammaṃ nāma. Taṃ anāgate yadā okāsaṃ labhati, tadā vipākaṃ deti. Sati saṃsārappavattiyā ahosikammaṃ nāma na hoti.

685. Herein, kamma is fourfold: immediately effective kamma, subsequently effective kamma, indefinitely effective kamma, and defunct kamma. Among these, the volition of the first impulsion in a single cognitive series of seven cittas, whether wholesome or unwholesome, is called immediately effective kamma. It yields its result in this very existence. If it is unable to do so, it becomes defunct kamma, in the sense of the triad: 'There was kamma, but there was no kamma-result, there will be no kamma-result, and there is no kamma-result.' The volition of the seventh impulsion that accomplishes its purpose is called subsequently effective kamma. It yields its result in the immediately following existence. If it is unable to do so, it becomes defunct kamma in the way just stated. The volitions of the five intermediate impulsions are called indefinitely effective kamma. They yield their result in the future whenever an opportunity arises. As long as the round of existence continues, this kamma does not become defunct.

686. Aparampi catubbidhaṃ kammaṃ – yaṃ garukaṃ, yaṃ bahulaṃ, yadāsannaṃ, kaṭattā vā pana kammanti. Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu yaṃ garukaṃ mātughātādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. Tathā bahulābahulesupi yaṃ bahulaṃ hoti susīlyaṃ vā dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. Yadāsannaṃ nāma maraṇakāle anussaritakammaṃ. Yañhi āsannamaraṇo anussarituṃ sakkoti, teneva upapajjati. Etehi pana tīhi muttaṃ punappunaṃ laddhāsevanaṃ kaṭattā vā pana kammaṃ nāma hoti, tesaṃ abhāve taṃ paṭisandhiṃ ākaḍḍhati.

686. There is another fourfold classification of kamma: weighty kamma, habitual kamma, proximate kamma, and reserve kamma. Herein, whether wholesome or unwholesome, among weighty and non-weighty kammas, that which is weighty—such as matricide or a sublime kamma pertaining to the fine-material and immaterial spheres—ripens first. Similarly, among habitual and non-habitual kammas, that which is habitual—whether virtuous or unvirtuous conduct—ripens first. Proximate kamma is that which is recollected at the time of death. For one is reborn by whatever kamma one who is near death is able to recollect. Apart from these three, kamma that has been repeatedly practiced is called reserve kamma. In the absence of the former three, it is this kamma that brings about rebirth-linking.

687. Aparampi catubbidhaṃ kammaṃ – janakaṃ, upatthambhakaṃ, upapīḷakaṃ, upaghātakanti. Tattha janakaṃ nāma kusalampi hoti akusalampi. Taṃ paṭisandhiyampi pavattepi rūpārūpavipākakkhandhe janeti. Upatthambhakaṃ pana vipākaṃ janetuṃ na sakkoti, aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjamānakasukhadukkhaṃ upatthambheti, addhānaṃ pavatteti. Upapīḷakaṃ aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjamānakasukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na deti. Upaghātakaṃ pana sayaṃ kusalampi akusalampi samānaṃ aññaṃ dubbalakammaṃ ghātetvā tassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. Evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccati.

687. There is still another fourfold kamma: generative, supportive, oppressive, and destructive. Herein, generative kamma, which can be either wholesome or unwholesome, generates the material and immaterial resultant aggregates both at rebirth-linking and during the course of existence. Supportive kamma cannot generate a result itself; rather, when rebirth-linking has been given by another kamma, it supports and prolongs the pleasure and pain that arise in the generated result. Oppressive kamma oppresses and obstructs the pleasure and pain that arise in the result generated by another kamma, not allowing it to continue. Destructive kamma, being itself wholesome or unwholesome, destroys another weaker kamma, wards off its result, and creates an opportunity for its own result. When an opportunity has thus been created by a kamma, its result is said to have arisen.

Iti [Pg.237] imesaṃ dvādasannaṃ kammānaṃ kammantarañceva vipākantarañca buddhānaṃ kammavipākañāṇasseva yāthāvasarasato pākaṭaṃ hoti, asādhāraṇaṃ sāvakehi. Vipassakena pana kammantarañca vipākantarañca ekadesato jānitabbaṃ. Tasmā ayaṃ mukhamattadassanena kammaviseso pakāsitoti.

Thus, the distinctions among these twelve kinds of kamma and the distinctions among their results are fully evident, in all their specific instances, only to the Buddhas' knowledge of kamma and its result, a knowledge not shared with the disciples. A meditator practicing insight, however, should understand the distinctions among kammas and the distinctions among their results in part. Therefore, this specific analysis of kamma has been set forth as a mere indication.

688. Iti imaṃ dvādasavidhaṃ kammaṃ kammavaṭṭe pakkhipitvā evaṃ eko kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti. So evaṃ kammavaṭṭavipākavaṭṭavasena paccayato nāmarūpassa pavattiṃ disvā ‘‘yathā idaṃ etarahi, evaṃ atītepi addhāne kammavaṭṭavipākavaṭṭavasena paccayato pavattittha, anāgatepi kammavaṭṭavipākavaṭṭavaseneva paccayato pavattissatī’’ti. Iti kammañceva kammavipāko ca, kammavaṭṭañca vipākavaṭṭañca, kammapavattañca vipākapavattañca, kammasantati ca vipākasantati ca, kiriyā ca kiriyāphalañca.

688. Thus, having included this twelvefold kamma in the round of kamma, one in this way discerns the conditions for name-and-form by way of the round of kamma and the round of result. Having seen the occurrence of name-and-form as conditioned by the round of kamma and the round of result, one understands: 'Just as it is now, so too in the past time it occurred conditioned by the round of kamma and the round of result; and in the future time it will occur conditioned by the round of kamma and the round of result.' Thus: kamma and kamma-result; the round of kamma and the round of result; the process of kamma and the process of result; the continuity of kamma and the continuity of result; action and the fruit of action.

Kammā vipākā vattanti, vipāko kammasambhavo;

Kammā punabbhavo hoti, evaṃ loko pavattatīti. –

From kamma results proceed, a result has kamma for its source; From kamma comes renewed existence; thus the world revolves.

Samanupassati. Tassevaṃ samanupassato yā sā pubbantādayo ārabbha ‘‘ahosiṃ nu kho aha’’ntiādinā nayena vuttā soḷasavidhā vicikicchā, sā sabbā pahīyati. Sabbabhavayonigatiṭṭhitinivāsesu hetuphalasambandhavasena pavattamānaṃ nāmarūpamattameva khāyati. So neva kāraṇato uddhaṃ kārakaṃ passati, na vipākappavattito uddhaṃ vipākapaṭisaṃvedakaṃ. Kāraṇe pana sati ‘‘kārako’’ti, vipākappavattiyā sati ‘‘paṭisaṃvedako’’ti samaññāmattena paṇḍitā voharanticcevassa sammappaññāya sudiṭṭhaṃ hoti.

He sees this. For one who sees in this way, the sixteen kinds of doubt concerning the past, etc., stated in the way beginning, 'Did I exist in the past?' are all abandoned. In all kinds of existence, generation, destiny, station, and abode, only mere name-and-form is apparent, occurring by way of the connection between cause and effect. He sees no doer apart from the condition, no experiencer apart from the occurrence of the result. And it is well seen by him with right wisdom that the wise use mere conventional expressions when, there being a condition, they speak of a 'doer,' and when, there being an occurrence of a result, they speak of an 'experiencer.'

689. Tenāhu porāṇā –

689. Therefore the ancients have said:

‘‘Kammassa kārako natthi, vipākassa ca vedako;

Suddhadhammā pavattanti, evetaṃ sammadassanaṃ.

No doer of the kamma can be found, no one who reaps the fruit of it; mere phenomena flow on—this is right seeing.

‘‘Evaṃ kamme vipāke ca, vattamāne sahetuke;

Bījarukkhādikānaṃva, pubbā koṭi na nāyati;

Anāgatepi saṃsāre, appavattaṃ na dissati.

With kamma and result thus turning, together with their causal source, like seeds and trees and so on, no first beginning can be known. And in the future round of births, non-occurrence is not seen.

‘‘Etamatthaṃ [Pg.238] anaññāya, titthiyā asayaṃvasī;

Sattasaññaṃ gahetvāna, sassatucchedadassino;

Dvāsaṭṭhidiṭṭhiṃ gaṇhanti, aññamaññavirodhitā.

Not understanding this point, sectarians without self-mastery, grasping the perception of a 'being,' and views of eternalism and annihilation, adopt the sixty-two wrong views, in conflict with one another.

‘‘Diṭṭhibandhanabaddhā te, taṇhāsotena vuyhare;

Taṇhāsotena vuyhantā, na te dukkhā pamuccare.

Bound by the fetters of wrong views, they are carried by craving's stream; and being carried by that stream, they are not freed from suffering.

‘‘Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;

Gambhīraṃ nipuṇaṃ suññaṃ, paccayaṃ paṭivijjhati.

But having understood this well, a bhikkhu, the Buddha's disciple, penetrates the conditionality that is profound, subtle, and void.

‘‘Kammaṃ natthi vipākamhi, pāko kamme na vijjati;

Aññamaññaṃ ubho suññā, na ca kammaṃ vinā phalaṃ.

In the result no kamma is found, nor is the fruit found in the kamma; they are both void of one another, yet no fruit is without the kamma.

‘‘Yathā na sūriye aggi, na maṇimhi na gomaye;

Na tesaṃ bahi so atthi, sambhārehi ca jāyati.

Just as fire is not in the sun, nor in the crystal, nor in cow dung; nor does it exist outside of them, but is born from their components.

‘‘Tathā na anto kammassa, vipāko upalabbhati;

Bahiddhāpi na kammassa, na kammaṃ tattha vijjati.

So too, a result is not found within the kamma, nor outside it; and the kamma is not found within the result that has arisen.

‘‘Phalena suññaṃ taṃ kammaṃ, phalaṃ kamme na vijjati;

Kammañca kho upādāya, tato nibbattate phalaṃ.

That kamma is empty of its fruit, and in the kamma no fruit is found; but depending on that very kamma, the fruit from it is brought to be.

‘‘Na hettha devo brahmā vā, saṃsārassatthikārako;

Suddhadhammā pavattanti, hetusambhārapaccayā’’ti.

There is no god or Brahmā here who is the maker of this round; mere phenomena flow on, conditioned by their causal base.

690. Tassevaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ katvā tīsu addhāsu pahīnavicikicchassa sabbe atītānāgatapaccuppannadhammā cutipaṭisandhivasena viditā honti, sāssa hoti ñātapariññā.

690. For one who has thus discerned the conditions of name-and-form by way of the round of kamma and the round of result, and who has abandoned doubt concerning the three periods of time, all past, future, and present phenomena become known by way of death and rebirth-linking. This is his full understanding of the known.

So evaṃ pajānāti – ye atīte kammapaccayā nibbattā khandhā, te tattheva niruddhā, atītakammapaccayā pana imasmiṃ bhave aññe nibbattā, atītabhavato imaṃ bhavaṃ āgato ekadhammopi natthi, imasmimpi bhave kammapaccayena nibbattā khandhā nirujjhissanti, punabbhave aññe nibbattissanti, imamhā bhavā punabbhavaṃ ekadhammopi na gamissati. Apica kho yathā na ācariyamukhato sajjhāyo antevāsikassa mukhaṃ pavisati, na ca tappaccayā tassa [Pg.239] mukhe sajjhāyo na vattati, na dūtena mantodakaṃ pītaṃ rogino udaraṃ pavisati, na ca tassa tappaccayā rogo na vūpasammati, na mukhe maṇḍanavidhānaṃ ādāsatalādīsu mukhanimittaṃ gacchati, na ca tattha tappaccayā maṇḍanavidhānaṃ na paññāyati, na ekissā vaṭṭiyā dīpasikhā aññaṃ vaṭṭiṃ saṅkamati, na ca tattha tappaccayā dīpasikhā na nibbattati, evameva na atītabhavato imaṃ bhavaṃ, ito vā punabbhavaṃ koci dhammo saṅkamati, na ca atītabhave khandhāyatanadhātupaccayā idha, idha vā khandhāyatanadhātupaccayā punabbhave khandhāyatanadhātuyo na nibbattantīti.

He understands thus: 'The aggregates that were produced in the past conditioned by kamma ceased right there. But conditioned by past kamma, other aggregates have been produced in this existence. Not a single phenomenon has come from the past existence to this existence. And the aggregates produced in this existence conditioned by kamma will cease, and other aggregates will be produced in a future existence. Not a single phenomenon will go from this existence to a future existence.' Moreover, just as a teacher's recitation does not pass into the student's mouth, and yet because of it the recitation occurs in the student's mouth; just as consecrated water drunk by a messenger does not enter the patient's stomach, and yet because of it the patient's illness is cured; just as the decoration on a face does not pass to its reflection in a mirror, and yet because of it the decoration appears there; and just as the flame from one wick does not transmigrate to another wick, and yet because of it a flame is produced on the other wick—so too, no phenomenon transmigrates from a past existence to this one, or from this one to a future existence. And yet, it is not the case that aggregates, bases, and elements are not produced here conditioned by the aggregates, bases, and elements in the past, or that they will not be produced in a future existence conditioned by the aggregates, bases, and elements here.

Yatheva cakkhuviññāṇaṃ, manodhātuanantaraṃ;

Na ceva āgataṃ nāpi, na nibbattaṃ anantaraṃ.

Just as eye-consciousness arises immediately after the mind-element; it has not come from it, and yet it is not that it does not arise in succession.

Tatheva paṭisandhimhi, vattate cittasantati;

Purimaṃ bhijjate cittaṃ, pacchimaṃ jāyate tato.

So too at rebirth-linking does the stream of consciousness proceed; the prior consciousness dissolves, and from it is the next one born.

Tesaṃ antarikā natthi, vīci tesaṃ na vijjati;

Na cito gacchati kiñci, paṭisandhi ca jāyatīti.

Between them is no interval, no wave is found to pass between; nothing goes from this life to the next, and yet rebirth-linking takes place.

691. Evaṃ cutipaṭisandhivasena viditasabbadhammassa sabbākārena nāmarūpassa paccayapariggahañāṇaṃ thāmagataṃ hoti, soḷasavidhā kaṅkhā suṭṭhutaraṃ pahīyati. Na kevalañca sā eva, ‘‘satthari kaṅkhatī’’ti (dha. sa. 1008) ādinayappavattā aṭṭhavidhāpi kaṅkhā pahīyatiyeva, dvāsaṭṭhi diṭṭhigatāni vikkhambhanti. Evaṃ nānānayehi nāmarūpapaccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ kaṅkhāvitaraṇavisuddhīti veditabbaṃ. Dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi etassevādhivacanaṃ. Vuttañhetaṃ –

691. Thus, for one who has understood all phenomena by way of death and rebirth-linking, the knowledge that comprehends the conditions of mentality-materiality in all its aspects becomes strong, and the sixteen kinds of doubt are thoroughly abandoned. Not only these, but the eight kinds of doubt that occur in the way beginning, 'He doubts the Teacher' (Dhs. 1008), are also abandoned, and the sixty-two wrong views are suppressed. In this way, the knowledge that stands firm, having overcome doubt about the three periods of time by comprehending the conditions of mentality-materiality in various ways, is to be known as the purification by overcoming doubt. Knowledge of the stability of phenomena, knowledge of things as they actually are, and right view are also designations for this. For this was said:

‘‘Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. 1.46).

'Ignorance is a condition; formations are dependently arisen. Both these phenomena are dependently arisen.'—The wisdom in comprehending the conditions is knowledge of the stability of phenomena. (Paṭis I 46)

‘‘Aniccato manasikaronto katame dhamme yathābhūtaṃ jānāti passati, kathaṃ sammādassanaṃ hoti, kathaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti, kattha kaṅkhā pahīyati? Dukkhato…pe… anattato manasikaronto katame dhamme yathābhūtaṃ jānāti passati…pe… kattha kaṅkhā pahīyatīti?

'By giving attention to impermanence, what phenomena does one know and see as they actually are? How does right view come to be? How, in consequence of that, are all formations well seen as impermanent? Where is doubt abandoned? By giving attention to suffering...pe... by giving attention to non-self, what phenomena does one know and see as they actually are?...pe... Where is doubt abandoned?'

‘‘Aniccato [Pg.240] manasikaronto nimittaṃ yathābhūtaṃ jānāti passati, tena vuccati sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Dukkhato manasikaronto pavattaṃ yathābhūtaṃ jānāti passati…pe… anattato manasikaronto nimittañca pavattañca yathābhūtaṃ jānāti passati, tena vuccati sammādassanaṃ. Evaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. Ettha kaṅkhā pahīyati.

'By giving attention to impermanence, one knows and sees the sign as it actually is; because of that, it is called right view. In this way, in consequence of that, all formations are well seen as impermanent. Here doubt is abandoned. By giving attention to suffering, one knows and sees the occurrence as it actually is...pe... By giving attention to non-self, one knows and sees both the sign and the occurrence as they actually are; because of that, it is called right view. In this way, in consequence of that, all phenomena are well seen as non-self. Here doubt is abandoned.'

‘‘Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānanti? Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).

'The knowledge of things as they actually are, right view, and the overcoming of doubt—are these phenomena different in meaning and different in phrasing, or are they the same in meaning and different only in phrasing? The knowledge of things as they actually are, right view, and the overcoming of doubt—these phenomena are the same in meaning, different only in phrasing.' (Paṭis I 227)

Iminā pana ñāṇena samannāgato vipassako buddhasāsane laddhassāso laddhapatiṭṭho niyatagatiko cūḷasotāpanno nāma hoti.

Endowed with this knowledge, the insight meditator gains confidence and a firm footing in the Buddha's Dispensation. He is fixed in his destiny and is called a 'lesser stream-enterer.'

Tasmā bhikkhu sadā sato, nāmarūpassa sabbaso;

Paccaye pariggaṇheyya, kaṅkhāvitaraṇatthikoti.

Therefore a bhikkhu, ever mindful, Of mentality-materiality in every way, Should comprehend its conditions, If he would overcome his doubt.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in the Path of Purification, composed for the gladdening of good people,

Paññābhāvanādhikāre

in the section on the Development of Wisdom,

Kaṅkhāvitaraṇavisuddhiniddeso nāma

the Explanation of the Purification by Overcoming Doubt,

Ekūnavīsatimo paricchedo.

the nineteenth chapter, is concluded.

20. Maggāmaggañāṇadassanavisuddhiniddeso

20. Explanation of the Purification by Knowledge and Vision of Path and Not-Path

Sammasanañāṇakathā

The Discussion on the Knowledge of Comprehension

692. Ayaṃ [Pg.241] maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana maggāmaggañāṇadassanavisuddhi nāma.

692. The knowledge that stands firm, having known the path and the not-path thus, 'This is the path, this is not the path,' is called the purification by knowledge and vision of path and not-path.

Taṃ sampādetukāmena kalāpasammasanasaṅkhātāya nayavipassanāya tāva yogo karaṇīyo. Kasmā? Āraddhavipassakassa obhāsādisambhave maggāmaggañāṇasambhavato. Āraddhavipassakassa hi obhāsādīsu sambhūtesu maggāmaggañāṇaṃ hoti, vipassanāya ca kalāpasammasanaṃ ādi. Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ. Apica yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo.

To accomplish that, one who wishes to do so should first apply himself to the methodical insight known as the comprehension of groups (kalāpasammasana). Why? Because for an insight meditator who has undertaken the practice, the knowledge of path and not-path arises with the occurrence of illumination and so on. For when illumination, etc., have occurred for an insight meditator who has undertaken the practice, the knowledge of path and not-path arises, and comprehension of groups is the beginning of insight. That is why this was described immediately after the overcoming of doubt. Furthermore, since the knowledge of path and not-path arises while full understanding by scrutinizing is occurring, and full understanding by scrutinizing is subsequent to full understanding as the known, therefore one who wishes to accomplish that purification by knowledge and vision of path and not-path should first apply himself to the comprehension of groups.

693. Tatrāyaṃ vinicchayo – tisso hi lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññā ca. Yā sandhāya vuttaṃ ‘‘abhiññāpaññā ñātaṭṭhe ñāṇaṃ. Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ. Pahānapaññā pariccāgaṭṭhe ñāṇa’’nti (paṭi. ma. 1.75). Tattha ‘‘ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā’’ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā ñātapariññā nāma. ‘‘Rūpaṃ aniccaṃ, vedanā aniccā’’tiādinā nayena tesaṃyeva dhammānaṃ sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanā paññā tīraṇapariññā nāma. Tesuyeva pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanā paññā pahānapariññā nāma.

693. Herein, this is the detailed analysis: There are three mundane kinds of full understanding: full understanding as the known, full understanding by scrutinizing, and full understanding by abandoning. With reference to this it is said: 'Wisdom of direct knowledge is knowledge in the sense of the known. Wisdom of full understanding is knowledge in the sense of scrutinizing. Wisdom of abandoning is knowledge in the sense of relinquishing' (Paṭis I 75). Herein, the wisdom that proceeds by way of discerning the individual characteristics of the several phenomena, such as 'Form has the characteristic of being afflicted, feeling has the characteristic of being felt,' is called full understanding as the known. The wisdom of insight that has the characteristics of phenomena as its object, which proceeds by ascribing the general characteristics to those same phenomena in the way beginning, 'Form is impermanent, feeling is impermanent,' is called full understanding by scrutinizing. The wisdom of insight that has the characteristics of phenomena as its object, which proceeds by way of abandoning the perception of permanence, etc., in those same phenomena, is called full understanding by abandoning.

Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. Etasmiṃ hi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Kalāpasammasanato pana paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi. Etasmiṃ hi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi[Pg.242]. Tato paṭṭhāya hi aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatīti (paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ. Iti imāsu tīsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññāva adhigatā hoti, itarā ca adhigantabbā. Tena vuttaṃ ‘‘yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo’’ti.

Herein, from the delimitation of formations up to the comprehension of conditions is the domain of full understanding as the known. In this interval, the penetration of the individual characteristics of phenomena is predominant. From the comprehension of groups up to the contemplation of rise and fall is the domain of full understanding by scrutinizing. In this interval, the penetration of the general characteristics is predominant. From the contemplation of dissolution onwards is the domain of full understanding by abandoning. From that point on, 'contemplating as impermanent, one abandons the perception of permanence; contemplating as suffering, one abandons the perception of pleasure; contemplating as non-self, one abandons the perception of self; becoming disenchanted, one abandons delight; becoming dispassionate, one abandons lust; causing to cease, one abandons arising; relinquishing, one abandons grasping' (Paṭis I 52). Thus the seven contemplations that accomplish the abandoning of the perception of permanence, etc., are predominant. Therefore, among these three kinds of full understanding, since the delimitation of formations and the comprehension of conditions have been accomplished, this meditator has attained only full understanding as the known, while the others remain to be attained. Hence it was said: 'Since the knowledge of path and not-path arises while full understanding by scrutinizing is occurring, and full understanding by scrutinizing is subsequent to full understanding as the known, therefore one who wishes to accomplish the purification by knowledge and vision of path and not-path should first apply himself to the comprehension of groups.'

694. Tatrāyaṃ pāḷi –

694. Herein is the Pāli text:

‘‘Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ? Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato vavatthapeti, ekaṃ sammasanaṃ. Anattato vavatthapeti, ekaṃ sammasanaṃ. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… anattato vavatthapeti, ekaṃ sammasanaṃ.

'How is there wisdom in defining by summarizing, and knowledge in comprehending, past, future, and present phenomena? Whatever form—past, future, or present, internal or...pe... far or near—all form he defines as impermanent; this is one comprehension. He defines it as suffering; this is one comprehension. He defines it as non-self; this is one comprehension. Whatever feeling...pe... whatever consciousness...pe... he defines as non-self; this is one comprehension.'

‘‘Cakkhuṃ…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato anattato vavatthapeti, ekaṃ sammasanaṃ.

'The eye...pe... aging-and-death—past, future, and present—he defines as impermanent: this is one comprehension. He defines it as suffering and as non-self: this is one comprehension.'

‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanaṃ… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ…pe… sammasane ñāṇaṃ.

'Form—past, future, and present—is impermanent in the sense of decay, suffering in the sense of fear, non-self in the sense of being without substance': wisdom in defining by summarizing thus, knowledge in comprehending. Feeling... consciousness... the eye...pe... aging-and-death...pe... knowledge in comprehending.

‘‘Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanaṃ… viññāṇaṃ… cakkhuṃ… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ…pe… nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

'Form—past, future, and present—is impermanent, conditioned, dependently arisen, subject to decay, subject to vanishing, subject to fading away, and subject to cessation': wisdom in defining by summarizing thus, knowledge in comprehending. Feeling... consciousness... the eye... aging-and-death—past, future, and present—is impermanent, conditioned...pe... subject to cessation: wisdom in defining by summarizing thus, knowledge in comprehending.

‘‘Jātipaccayā [Pg.243] jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ, anāgatampi addhānaṃ jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

'With birth as condition, there is aging and death; when there is no birth, there is no aging and death': wisdom in defining by summarizing thus, knowledge in comprehending. 'In the past time and in the future time, with birth as condition, there is aging and death; when there is no birth, there is no aging and death': wisdom in defining by summarizing thus, knowledge in comprehending. 'With existence as condition, birth... with ignorance as condition, volitional formations; when there is no ignorance, there are no volitional formations': wisdom in defining by summarizing thus, knowledge in comprehending. 'In the past time and in the future time, with ignorance as condition, volitional formations; when there is no ignorance, there are no volitional formations': wisdom in defining by summarizing thus, knowledge in comprehending.

‘‘Taṃ ñātaṭṭhena ñāṇaṃ. Pajānanaṭṭhena paññā. Tena vuccati atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇa’’nti (paṭi. ma. 1.48).

It is knowledge in the sense of knowing. It is wisdom in the sense of discerning. Therefore it is said: 'The wisdom that defines past, future, and present phenomena by summarizing them is the knowledge of comprehension.' (Paṭisambhidāmagga 1.48)

Ettha ca cakkhuṃ…pe… jarāmaraṇanti iminā peyyālena dvārārammaṇehi saddhiṃ dvārappavattā dhammā, pañcakkhandhā, cha dvārāni, cha ārammaṇāni, cha viññāṇāni, cha phassā, cha vedanā, cha saññā, cha cetanā, cha taṇhā, cha vitakkā, cha vicārā, cha dhātuyo, dasa kasiṇāni, dvattiṃsakoṭṭhāsā, dvādasāyatanāni, aṭṭhārasa dhātuyo, bāvīsati indriyāni, tisso dhātuyo, nava bhavā, cattāri jhānāni, catasso appamaññā, catasso samāpattiyo, dvādasa paṭiccasamuppādaṅgānīti ime dhammarāsayo saṃkhittāti veditabbā.

Here, by this abbreviation 'the eye… aging-and-death,' it should be understood that the following collections of phenomena are condensed: phenomena that occur at the doors along with their objects, the five aggregates, the six sense doors, the six objects, the six consciousnesses, the six contacts, the six feelings, the six perceptions, the six volitions, the six cravings, the six initial applications of mind, the six sustained applications of mind, the six elements, the ten kasiṇas, the thirty-two parts of the body, the twelve sense bases, the eighteen elements, the twenty-two faculties, the three elements, the nine kinds of existence, the four jhānas, the four immeasurables, the four formless attainments, and the twelve links of dependent origination.

Vuttaṃ hetaṃ abhiññeyyaniddese –

For this was stated in the Exposition of What Is to Be Directly Known:

‘‘Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhu, bhikkhave, abhiññeyyaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. Sotaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.

“Bhikkhus, all is to be directly known. And what, bhikkhus, is the all that is to be directly known? The eye, bhikkhus, is to be directly known. Forms… eye-consciousness… eye-contact… and whatever feeling arises conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly known. The ear… and whatever feeling arises conditioned by mind-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly known.

‘‘Rūpaṃ…pe… viññāṇaṃ… cakkhu…pe… mano… rūpā…pe… dhammā… cakkhuviññāṇaṃ…pe… manoviññāṇaṃ… cakkhusamphasso…pe… manosamphasso….

“Form… consciousness… eye… mind… forms… mental phenomena… eye-consciousness… mind-consciousness… eye-contact… mind-contact….

‘‘Cakkhusamphassajā [Pg.244] vedanā…pe… manosamphassajā vedanā… rūpasaññā…pe… dhammasaññā… rūpasañcetanā…pe… dhammasañcetanā… rūpataṇhā…pe… dhammataṇhā… rūpavitakko…pe… dhammavitakko… rūpavicāro…pe… dhammavicāro….

“Feeling born of eye-contact… feeling born of mind-contact… perception of forms… perception of mental phenomena… volition regarding forms… volition regarding mental phenomena… craving for forms… craving for mental phenomena… initial thought about forms… initial thought about mental phenomena… sustained thought about forms… sustained thought about mental phenomena….

‘‘Pathavīdhātu…pe… viññāṇadhātu… pathavīkasiṇaṃ…pe… viññāṇakasiṇaṃ… kesā…pe… muttaṃ… matthaluṅgaṃ….

“The earth element… the consciousness element… the earth kasiṇa… the consciousness kasiṇa… hair of the head… urine… the brain….

‘‘Cakkhāyatanaṃ…pe… dhammāyatanaṃ… cakkhudhātu…pe… manodhātu… manoviññāṇadhātu… cakkhundriyaṃ…pe… aññātāvindriyaṃ….

“The eye base… the mental-phenomena base… the eye element… the mind element… the mind-consciousness element… the eye faculty… the faculty of one who has final knowledge….

‘‘Kāmadhātu… rūpadhātu… arūpadhātu… kāmabhavo… rūpabhavo… arūpabhavo… saññābhavo… asaññābhavo… nevasaññānāsaññābhavo… ekavokārabhavo… catuvokārabhavo… pañcavokārabhavo….

“The sense-sphere realm… the form realm… the formless realm… sensual existence… form existence… formless existence… existence with perception… existence without perception… existence with neither-perception-nor-non-perception… one-constituent existence… four-constituent existence… five-constituent existence….

‘‘Paṭhamaṃ jhānaṃ…pe… catutthaṃ jhānaṃ… mettācetovimutti…pe… upekkhācetovimutti… ākāsānañcāyatanasamāpatti…pe… nevasaññānāsaññāyatanasamāpatti… avijjā abhiññeyyā…pe… jarāmaraṇaṃ abhiññeyya’’nti (paṭi. ma. 1.3; saṃ. ni. 4.46).

“The first jhāna… the fourth jhāna… the mind-deliverance of loving-kindness… the mind-deliverance of equanimity… the attainment of the base of infinite space… the attainment of the base of neither-perception-nor-non-perception… ignorance is to be directly known… aging and death are to be directly known.” (Paṭisambhidāmagga 1.3; SN 35.23)

Taṃ tattha evaṃ vitthārena vuttattā idha sabbaṃ peyyālena saṃkhittaṃ. Evaṃ saṃkhitte panettha ye lokuttarā dhammā āgatā, te asammasanupagattā imasmiṃ adhikāre na gahetabbā. Yepi ca sammasanupagā, tesu ye yassa pākaṭā honti sukhena pariggahaṃ gacchanti, tesu tena sammasanaṃ ārabhitabbaṃ.

Since this was stated there in detail, here it is all condensed by abbreviation. In this condensed version, those supramundane phenomena that are included should not be taken up in this section, as they are not subject to comprehension. But among those that are subject to comprehension, one should begin the comprehension with those that are evident to oneself and easily grasped.

695. Tatrāyaṃ khandhavasena ārabbhavidhānayojanā – yaṃkiñci rūpaṃ…pe… sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato anattato vavatthapeti, ekaṃ sammasananti. Ettāvatā ayaṃ bhikkhu ‘‘yaṃkiñci rūpa’’nti evaṃ aniyamaniddiṭṭhaṃ sabbampi rūpaṃ atītattikena ceva catūhi ca ajjhattādidukehīti ekādasahi okāsehi paricchinditvā sabbaṃ rūpaṃ aniccato vavatthapeti, aniccanti sammasati.

695. Herein, this is the application of the method for undertaking it by way of the aggregates: ‘Whatever form there is… he determines all form as impermanent—this is one comprehension. He determines it as suffering and as non-self—this is one comprehension.’ To this extent, this bhikkhu, having delimited all form—even that which is indefinitely indicated by the expression ‘whatever form’—in eleven cases, namely, by the triad of time and by the four dyads beginning with ‘internal,’ determines all form as impermanent, comprehending it as ‘impermanent.’

Kathaṃ[Pg.245]? Parato vuttanayena. Vuttañhetaṃ – ‘‘rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā’’ti (paṭi. ma. 1.48).

How? According to the method stated hereafter. For it was said: “Form—past, future, or present—is impermanent in the sense of perishing.” (Paṭisambhidāmagga 1.48)

Tasmā esa yaṃ atītaṃ rūpaṃ, taṃ yasmā atīteyeva khīṇaṃ, nayimaṃ bhavaṃ sampattanti aniccaṃ khayaṭṭhena.

Therefore, as to past form, since it perished in the past itself and did not reach this present existence, he comprehends it as impermanent in the sense of perishing.

Yaṃ anāgataṃ anantarabhave nibbattissati, tampi tattheva khīyissati, na tato paraṃ bhavaṃ gamissatīti aniccaṃ khayaṭṭhena.

As to future form that will be produced in the immediately following existence, that too will perish right there; it will not go to a further existence. Thus he comprehends it as impermanent in the sense of perishing.

Yaṃ paccuppannaṃ rūpaṃ, tampi idheva khīyati, na ito gacchatīti aniccaṃ khayaṭṭhena.

As to present form, that too perishes right here; it does not go from here. Thus he comprehends it as impermanent in the sense of perishing.

Yaṃ ajjhattaṃ, tampi ajjhattameva khīyati, na bahiddhābhāvaṃ gacchatīti aniccaṃ khayaṭṭhena.

Whatever is internal, that too perishes internally; it does not pass into an external state. Thus he comprehends it as impermanent in the sense of perishing.

Yaṃ bahiddhā…pe… oḷārikaṃ…pe… sukhumaṃ…pe… hīnaṃ…pe… paṇītaṃ…pe… dūre…pe… santike, tampi tattheva khīyati, na dūrabhāvaṃ gacchatīti aniccaṃ khayaṭṭhenāti sammasati.

Whatever is external… coarse… subtle… inferior… superior… far… near, that too perishes right there; it does not pass into a state of being far away. Thus he comprehends that it is impermanent in the sense of perishing.

Idaṃ sabbampi ‘‘aniccaṃ khayaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti.

All this, by way of “impermanent in the sense of perishing,” is one comprehension. But by way of distinction, it becomes elevenfold.

Sabbameva ca taṃ dukkhaṃ bhayaṭṭhena. Bhayaṭṭhenāti sappaṭibhayatāya. Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte (saṃ. ni. 3.78; a. ni. 4.33) devānaṃ viya. Iti idampi ‘‘dukkhaṃ bhayaṭṭhenā’’ti etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti.

And all of that is suffering in the sense of fear. ‘In the sense of fear’ means because it is frightening. For whatever is impermanent is fear-inspiring, as it was for the devas in the Sīhopama Sutta. Thus this too, by way of “suffering in the sense of fear,” is one comprehension. But by way of distinction, it becomes elevenfold.

Yathā ca dukkhaṃ, evaṃ sabbampi taṃ anattā asārakaṭṭhena. Asārakaṭṭhenāti ‘‘attā nivāsī kārako vedako sayaṃvasī’’ti evaṃ parikappitassa attasārassa abhāvena. Yañhi aniccaṃ, dukkhaṃ, taṃ attanopi aniccataṃ vā udayabbayapīḷanaṃ vā vāretuṃ na sakkoti, kuto tassa kārakādibhāvo. Tenāha – ‘‘rūpañca hidaṃ, bhikkhave, attā abhavissa. Nayidaṃ rūpaṃ ābādhāya saṃvatteyyā’’tiādi (saṃ. ni. 3.59). Iti idampi ‘‘anattā asārakaṭṭhenā’’ti [Pg.246] etassa vasena ekaṃ sammasanaṃ. Bhedato pana ekādasavidhaṃ hoti. Esa nayo vedanādīsu.

And just as it is suffering, so all of it is non-self in the sense of being essenceless. ‘In the sense of being essenceless’ means because of the absence of a self-essence conceived as ‘a resident, a doer, an experiencer, one who is self-governing.’ For whatever is impermanent and suffering cannot ward off its own impermanence or the oppression of arising and passing away, so how could it have the status of a doer, etc.? Therefore the Blessed One said: “Bhikkhus, if this form were self, this form would not lead to affliction,” and so on. Thus this too, by way of “non-self in the sense of being essenceless,” is one comprehension. But by way of distinction, it becomes elevenfold. This is the method for feeling and the other aggregates.

696. Yaṃ pana aniccaṃ, taṃ yasmā niyamato saṅkhatādibhedaṃ hoti. Tenassa pariyāyadassanatthaṃ, nānākārehi vā manasikārappavattidassanatthaṃ ‘‘rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma’’nti puna pāḷi vuttā. Esa nayo vedanādīsūti.

696. Moreover, whatever is impermanent is necessarily differentiated as conditioned, etc. Therefore, to show its various aspects, or to show the occurrence of attention in various ways, the Pāḷi is stated again: “Form—past, future, or present—is impermanent, conditioned, dependently arisen, subject to perishing, subject to vanishing, subject to fading away, subject to cessation.” This is the method for feeling and the other aggregates.

Cattārīsākāraanupassanākathā

The Discourse on Contemplation by Forty Aspects

697. So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya, yaṃ taṃ bhagavatā ‘‘katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī’’ti etassa vibhaṅge –

697. For the sake of making firm the contemplation of the five aggregates as impermanent, suffering, and not-self, in the analysis of what was said by the Blessed One: 'By what forty aspects does one acquire conformity acceptance? By what forty aspects does one enter the fixed course of rightness?'—

‘‘Pañcakkhandhe aniccato, dukkhato, rogato, gaṇḍato, sallato, aghato, ābādhato, parato, palokato, ītito, upaddavato, bhayato, upasaggato, calato, pabhaṅguto, addhuvato, atāṇato, aleṇato, asaraṇato, rittato, tucchato, suññato, anattato, ādīnavato, vipariṇāmadhammato, asārakato, aghamūlato, vadhakato, vibhavato, sāsavato, saṅkhatato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, maraṇadhammato, sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammato’’ti (paṭi. ma. 3.37) –

‘The five aggregates as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as perishable, as a calamity, as a disaster, as fearful, as a menace, as unstable, as crumbling, as transient, as without protection, as without shelter, as without refuge, as empty, as hollow, as void, as not-self, as perilous, as subject to change, as essenceless, as the root of misery, as a slayer, as subject to destruction, as with taints, as conditioned, as Māra’s bait, as subject to birth, as subject to aging, as subject to illness, as subject to death, as subject to sorrow, as subject to lamentation, as subject to despair, as of a nature to be defiled’—

Cattārīsāya ākārehi,

By forty aspects,

‘‘Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī’’tiādinā (paṭi. ma. 3.38) nayena,

‘One who sees the five aggregates as impermanent obtains conformity acceptance. One who sees that the cessation of the five aggregates is permanent, Nibbāna, enters the fixed course of rightness’—by the method beginning thus,

Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ. Tassāpi vasena ime pañcakkhandhe sammasati.

When analyzing conformity knowledge, the contemplation of impermanence and so forth is explained in detail. And by means of that too, one contemplates these five aggregates.

698. Kathaṃ[Pg.247]? So hi ekekaṃ khandhaṃ anaccantikatāya, ādiantavantatāya ca aniccato. Uppādavayapaṭipīḷanatāya, dukkhavatthutāya ca dukkhato. Paccayayāpanīyatāya, rogamūlatāya ca rogato. Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya, uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. Pīḷājanakatāya, antotudanatāya, dunnīharaṇīyatāya ca sallato. Vigarahaṇīyatāya, avaḍḍhiāvahanatāya, aghavatthutāya ca aghato. Aseribhāvajanakatāya, ābādhapadaṭṭhānatāya ca ābādhato. Avasatāya, avidheyyatāya ca parato. Byādhijarāmaraṇehi palujjanatāya palokato. Anekabyasanāvahanatāya ītito. Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato, sabbupaddavavatthutāya ca upaddavato. Sabbabhayānaṃ ākaratāya, dukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhūtatāya ca bhayato. Anekehi anatthehi anubaddhatāya, dosūpasaṭṭhatāya, upasaggo viya anadhivāsanārahatāya ca upasaggato. Byādhijarāmaraṇehi ceva lābhālābhādīhi ca lokadhammehi pacalitatāya calato. Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya pabhaṅguto. Sabbāvatthanipātitāya, thirabhāvassa ca abhāvatāya addhuvato. Atāyanatāya ceva, alabbhaneyyakhematāya ca atāṇato. Allīyituṃ anarahatāya, allīnānampi ca leṇakiccākāritāya aleṇato. Nissitānaṃ bhayasārakattābhāvena asaraṇato. Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya rittato. Rittatāyeva tucchato appakattā vā, appakampi hi loke tucchanti vuccati. Sāmi-nivāsi-kāraka-vedakādhiṭṭhāyakavirahitatāya suññato. Sayañca assāmikabhāvāditāya anattato. Pavattidukkhatāya, dukkhassa ca ādīnavatāya ādīnavato, atha vā ādīnaṃ vāti gacchati pavattatīti ādīnavo, kapaṇamanussassetaṃ adhivacanaṃ, khandhāpi ca kapaṇāyevāti ādīnavasadisatāya ādīnavato. Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya vipariṇāmadhammato. Dubbalatāya, pheggu viya sukhabhañjanīyatāya ca asārakato. Aghahetutāya aghamūlato. Mittamukhasapatto [Pg.248] viya vissāsaghātitāya vadhakato. Vigatabhavatāya, vibhavasambhūtatāya ca vibhavato. Āsavapadaṭṭhānatāya sāsavato. Hetupaccayehi abhisaṅkhatatāya saṅkhatato. Maccumārakilesamārānaṃ āmisabhūtatāya mārāmisato. Jāti-jarā-byādhimaraṇapakatitāya jāti-jarā-byādhi-maraṇadhammato. Soka-parideva-upāyāsahetutāya soka-paridevaupāyāsadhammato. Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya saṃkilesikadhammatoti evaṃ pabhedato vuttassa aniccādisammasanassa vasena sammasati.

698. How? For he contemplates each aggregate as impermanent because it is not everlasting and has a beginning and an end; as suffering because it is oppressed by arising and passing away and is a basis for suffering; as a disease because it must be maintained by conditions and is the root of disease; as a tumor because it is connected with the stake of suffering, oozes with the impurity of defilements, and is swollen, festered, and burst by arising, aging, and breaking up; as a dart because it generates affliction, pricks within, and is hard to extract; as misery because it is reprehensible, brings decline, and is a basis for misery; as an affliction because it produces a state of non-independence and is a ground for ailments; as alien because it is uncontrollable and ungovernable; as perishable because it is shattered by sickness, aging, and death; as a calamity because it brings many misfortunes; as a disaster because it brings vast, unknown harms and is a basis for all troubles; as fearful because it is a source of all fears and is the opponent of the supreme solace called the appeasement of suffering; as a menace because it is bound to many harms, afflicted by faults, and unworthy of endurance like an attack; as unstable because it is shaken by sickness, aging, and death, and by the worldly conditions beginning with gain and loss; as crumbling because it is prone to breaking up by assault and by its own nature; as transient because it falls apart in all states and lacks a stable nature; as without protection because it offers no protection and because safety from it is unobtainable; as without shelter because it is unfit to cling to and does not perform the function of a shelter even for those who cling to it; as without refuge because it does not ward off fear for those who depend on it; as empty because it is devoid of the imagined qualities of permanence, beauty, happiness, and self; as hollow because of its very emptiness, or because of its insignificance, for in the world what is insignificant is called 'hollow'; as void because it is devoid of an owner, indweller, maker, experiencer, or one who exercises control; as not-self because it is itself without a master and so on; as perilous because it is the suffering of existence and a danger of suffering, or because it leads to misery, like a wretched person, for the aggregates too are wretched and thus resemble what is perilous; as subject to change because it has the nature of changing in two ways: through aging and death; as essenceless because it is weak and easily broken like pith; as the root of misery because it is the cause of misery; as a slayer because it betrays trust like an enemy with the face of a friend; as subject to passing away because it is devoid of being and arises from non-being; as with taints because it is a proximate cause for the taints; as conditioned because it is formed by causes and conditions; as Māra’s bait because it is the bait for the Māra of death and the Māra of defilements; as subject to birth, aging, sickness, and death because it has the nature of birth, aging, sickness, and death; as subject to sorrow, lamentation, and despair because it is a cause of sorrow, lamentation, and despair; as of a nature to be defiled because it is an object for the defilements of craving, views, and misconduct. Thus one contemplates by way of the contemplation of impermanence and so on, which has been explained in detail.

Ettha hi aniccato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, asārakato, vibhavato, saṅkhatato, maraṇadhammatoti ekekasmiṃ khandhe dasa dasa katvā paññāsa aniccānupassanāni. Parato, rittato, tucchato, suññato, anattatoti ekekasmiṃ khandhe pañca pañca katvā pañcavīsati anattānupassanāni. Sesāni dukkhato, rogatotiādīni ekekasmiṃ khandhe pañcavīsati pañcavīsati katvā pañcavīsatisataṃ dukkhānupassanānīti.

Herein, the ten aspects for each aggregate—as impermanent, as perishable, as unstable, as crumbling, as transient, as subject to change, as essenceless, as subject to passing away, as conditioned, and as subject to death—make fifty contemplations of impermanence. The five aspects for each aggregate—as alien, as empty, as hollow, as void, and as not-self—make twenty-five contemplations of not-self. The remaining twenty-five aspects for each aggregate—as suffering, as a disease, and so on—make one hundred and twenty-five contemplations of suffering.

Iccassa iminā dvisatabhedena aniccādisammasanena pañcakkhandhe sammasato taṃ nayavipassanāsaṅkhātaṃ aniccadukkhānattasammasanaṃ thiraṃ hoti. Idaṃ tāvettha pāḷinayānusārena sammasanārambhavidhānaṃ.

Thus, for one who contemplates the five aggregates with this contemplation of impermanence and so on in its two hundred divisions, that contemplation of impermanence, suffering, and not-self, known as insight by way of method, becomes firm. This, now, is the procedure for beginning contemplation according to the canonical method.

Indriyatikkhakāraṇanavakakathā

The Discourse on the Nine Causes for the Sharpness of the Faculties

699. Yassa pana evaṃ nayavipassanāya yogaṃ karotopi nayavipassanā na sampajjati, tena ‘‘navahākārehi indriyāni tikkhāni bhavanti – uppannuppannānaṃ saṅkhārānaṃ khayameva passati, tattha ca sakkaccakiriyāya sampādeti, sātaccakiriyāya sampādeti, sappāyakiriyāya sampādeti, samādhissa ca nimittaggāhena, bojjhaṅgānañca anupavattanatāya, kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti, tattha ca abhibhuyya nekkhammena, antarā ca abyosānenā’’ti evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena indriyāni tikkhāni katvā pathavīkasiṇaniddese vuttanayena satta asappāyāni vajjetvā satta sappāyāni sevamānena kālena rūpaṃ sammasitabbaṃ, kālena arūpaṃ. Rūpaṃ sammasantena rūpassa nibbatti passitabbā.

699. But for one who, though practicing methodical insight in this way, does not succeed in it, the faculties should be sharpened by nine methods. It is said: 'The faculties become sharp by nine factors: one sees only the destruction of formations as they arise; one accomplishes this with reverence; one accomplishes this with perseverance; one accomplishes this with suitable application; by grasping the sign of concentration; by the continuous application of the enlightenment factors; one establishes non-attachment to the body and life; by overcoming through renunciation; and by not flagging in the interim.' Having sharpened the faculties by means of these nine factors as stated, and having avoided the seven unsuitable things and cultivated the seven suitable ones in the way described in the exposition on the earth kasiṇa, one should contemplate materiality at the appropriate time and immateriality at the appropriate time. While contemplating materiality, one should perceive the origination of materiality.

Rūpanibbattipassanākārakathā

The Discourse on the Mode of Contemplating the Origination of Materiality

700. Seyyathidaṃ [Pg.249] – idaṃ rūpaṃ nāma kammādivasena catūhi kāraṇehi nibbattati. Tattha sabbesaṃ sattānaṃ rūpaṃ nibbattamānaṃ paṭhamaṃ kammato nibbattati. Paṭisandhikkhaṇeyeva hi gabbhaseyyakānaṃ tāva tisantativasena vatthu-kāya-bhāvadasakasaṅkhātāni tiṃsa rūpāni nibbattanti, tāni ca kho paṭisandhicittassa uppādakkhaṇeyeva. Yathā ca uppādakkhaṇe, tathā ṭhitikkhaṇepi bhaṅgakkhaṇepi.

700. It is as follows: this so-called materiality arises from four causes, beginning with kamma. Therein, for all beings, when materiality arises, it first arises from kamma. For at the very moment of rebirth-linking, in the case of womb-born beings, thirty material phenomena—reckoned as the base-decad, the body-decad, and the sex-decad—arise by way of three decads. And they arise at the very arising-moment of the rebirth-linking consciousness. And just as at the arising-moment, so too at the presence-moment and the dissolution-moment.

Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti. Tenāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.48). Rūpe dharanteyeva hi soḷasavāre bhavaṅgacittaṃ uppajjitvā nirujjhati. Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā. Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā. Ṭhitikkhaṇo pana mahā, yāva soḷasa cittāni uppajjitvā nirujjhanti, tāva vattati. Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyaṃ bhavaṅgaṃ uppajjati. Tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyaṃ bhavaṅgaṃ uppajjati. Iminā nayena yāvatāyukaṃ cittappavatti veditabbā. Āsannamaraṇassa pana ekameva ṭhānappattaṃ purejātaṃ vatthuṃ nissāya soḷasa cittāni uppajjanti.

Therein, materiality is slow to cease and heavy in its turning, while consciousness is quick to cease and light in its turning. Therefore, it is said: 'Bhikkhus, I do not see a single thing that turns so quickly as this consciousness, bhikkhus.' For while one material phenomenon endures, the life-continuum consciousness arises and ceases sixteen times. The arising-moment, presence-moment, and dissolution-moment of consciousness are of equal duration. For materiality, however, only the arising- and dissolution-moments are brief, like those of consciousness. But its presence-moment is long, lasting for as long as sixteen consciousnesses arise and cease. The second consciousness, the life-continuum, arises depending on the pre-arisen physical base that arose at the arising-moment of the rebirth-linking consciousness and has reached its presence-moment. The third consciousness, the life-continuum, arises depending on the pre-arisen physical base that arose together with the second and has reached its presence-moment. In this way, the process of consciousness should be understood to continue for the entire lifespan. But for one nearing death, sixteen consciousnesses arise depending on a single pre-arisen physical base that has reached its presence-moment.

Paṭisandhicittassa uppādakkhaṇe uppannaṃ rūpaṃ paṭisandhicittato uddhaṃ soḷasamena cittena saddhiṃ nirujjhati. Ṭhānakkhaṇe uppannaṃ sattarasamassa uppādakkhaṇena saddhiṃ nirujjhati. Bhaṅgakkhaṇe uppannaṃ sattarasamassa ṭhānakkhaṇaṃ patvā nirujjhati. Yāva pavatti nāma atthi, evameva pavattati. Opapātikānampi sattasantativasena sattati rūpāni evameva pavattanti.

The materiality that arose at the arising-moment of the rebirth-linking consciousness ceases together with the sixteenth consciousness subsequent to the rebirth-linking consciousness. That which arose at the presence-moment ceases together with the arising-moment of the seventeenth subsequent consciousness. That which arose at the dissolution-moment ceases upon reaching the presence-moment of the seventeenth subsequent consciousness. As long as the process of existence continues, it proceeds in just this manner. For spontaneously born beings as well, seventy material phenomena, by way of seven series of decads, proceed in just this way.

701. Tattha kammaṃ, kammasamuṭṭhānaṃ, kammapaccayaṃ, kammapaccayacittasamuṭṭhānaṃ, kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha kammaṃ nāma kusalākusalacetanā. Kammasamuṭṭhānaṃ nāma vipākakkhandhā ca, cakkhudasakādi samasattatirūpañca. Kammapaccayaṃ nāma tadeva, kammaṃ hi kammasamuṭṭhānassa upatthambhakapaccayopi hoti. Kammapaccayacittasamuṭṭhānaṃ nāma vipākacittasamuṭṭhānaṃ rūpaṃ. Kammapaccayaāhārasamuṭṭhānaṃ nāma kammasamuṭṭhānarūpesu [Pg.250] ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā ṭhānaṃ patvā aññanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. Kammapaccayautusamuṭṭhānaṃ nāma kammajatejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññaṃ ojaṭṭhamakanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. Evaṃ tāva kammajarūpassa nibbatti passitabbā.

701. Herein, the following distinction should be understood: kamma, kamma-originated, kamma-as-condition, kamma-conditioned-consciousness-originated, kamma-conditioned-nutriment-originated, and kamma-conditioned-temperature-originated. Herein, kamma is wholesome and unwholesome volition. Kamma-originated are the resultant aggregates and the seventy kinds of materiality beginning with the eye-decad. Kamma-as-condition is that very same thing, for kamma is also a supporting condition for what is kamma-originated. Kamma-conditioned-consciousness-originated is materiality originated by resultant consciousness. Kamma-conditioned-nutriment-originated is when the nutritive essence that has reached its presence-moment in kamma-originated materiality generates another octad with nutritive essence as the eighth; there too, the nutritive essence, having reached its presence-moment, generates another—thus it produces four or five successions. Kamma-conditioned-temperature-originated is when the kamma-born heat element that has reached its presence-moment generates a temperature-originated octad with nutritive essence as the eighth; there too, the temperature generates another octad—thus it produces four or five successions. In this way, first, the origination of kamma-born materiality should be seen.

702. Cittajesupi cittaṃ, cittasamuṭṭhānaṃ, cittapaccayaṃ, cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha cittaṃ nāma ekūnanavuticittāni.

702. Among the consciousness-born phenomena, too, the following distinction should be understood: consciousness, consciousness-originated, consciousness-as-condition, consciousness-conditioned-nutriment-originated, and consciousness-conditioned-temperature-originated. Herein, consciousness refers to the eighty-nine kinds of consciousness.

Tesu dvattiṃsa cittāni, chabbīsekūnavīsati;

Soḷasa rūpiriyāpathaviññattijanakā matā.

Among these, thirty-two, twenty-six, nineteen, and sixteen consciousnesses are known with respect to the generation of materiality, posture, and intimation.

Kāmāvacarato hi aṭṭha kusalāni, dvādasākusalāni, manodhātuvajjā dasa kiriyā, kusalakiriyato dve abhiññācittānīti dvattiṃsa cittāni rūpaṃ, iriyāpathaṃ, viññattiñca janenti. Vipākavajjāni sesadasarūpāvacarāni, aṭṭha arūpāvacarāni, aṭṭha lokuttaracittānīti chabbīsati cittāni rūpaṃ, iriyāpathañca janayanti, na viññattiṃ. Kāmāvacare dasa bhavaṅgacittāni, rūpāvacare pañca, tisso manodhātuyo, ekā vipākāhetukamanoviññāṇadhātusomanassasahagatāti ekūnavīsati cittāni rūpameva janayanti, na iriyāpathaṃ, na viññattiṃ. Dvepañcaviññāṇāni, sabbasattānaṃ paṭisandhicittaṃ, khīṇāsavānaṃ cuticittaṃ, cattāri āruppavipākānīti soḷasa cittāni neva rūpaṃ janayanti, na iriyāpathaṃ, na viññattiṃ. Yāni cettha rūpaṃ janenti, tāni na ṭhitikkhaṇe, bhaṅgakkhaṇe vā, tadā hi cittaṃ dubbalaṃ hoti. Uppādakkhaṇe pana balavaṃ, tasmā taṃ tadā purejātaṃ vatthuṃ nissāya rūpaṃ samuṭṭhāpeti.

For, from the sense-sphere, eight wholesome, twelve unwholesome, ten functional (excluding the mind-element), and two consciousnesses of supernormal knowledge—these thirty-two types of consciousness produce materiality, posture, and intimation. The ten non-resultant fine-material-sphere consciousnesses, the eight non-resultant immaterial-sphere consciousnesses, and the eight supramundane consciousnesses—these twenty-six types of consciousness produce materiality and posture, but not intimation. The ten sense-sphere life-continuum consciousnesses, the five fine-material-sphere ones, the three mind-elements, and the one joy-accompanied resultant rootless mind-consciousness-element—these nineteen types of consciousness produce only materiality, not posture or intimation. The two sets of five sense-consciousnesses, the rebirth-linking consciousness of all beings, the death consciousness of the arahants, and the four immaterial resultants—these sixteen types of consciousness produce neither materiality, nor posture, nor intimation. Among these, those that do produce materiality do not do so at the presence-moment or the dissolution-moment, for then the consciousness is weak. But at the arising-moment it is strong; therefore, at that time, it generates materiality depending on the pre-arisen physical base.

Cittasamuṭṭhānaṃ nāma tayo arūpino khandhā, ‘‘saddanavakaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatī’’ti sattarasavidhaṃ rūpañca. Cittapaccayaṃ nāma ‘‘pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā’’ti (paṭṭhā. 1.1.11) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. Cittapaccayaāhārasamuṭṭhānaṃ nāma cittasamuṭṭhānarūpesu ṭhānappattā [Pg.251] ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. Cittapaccayautusamuṭṭhānaṃ nāma cittasamuṭṭhāno utu ṭhānappatto aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. Evaṃ cittajarūpassa nibbatti passitabbā.

What is called 'consciousness-originated' comprises the three immaterial aggregates and the seventeen kinds of materiality, namely: the sound-nonad, bodily intimation, verbal intimation, the space element, lightness, softness, wieldiness, growth, and continuity. Consciousness-as-condition is the materiality originated from the four sources, as stated: 'Subsequently arisen consciousness and mental factors are a condition for this pre-arisen body.' Consciousness-conditioned-nutriment-originated is when the nutritive essence that has reached its presence-moment in consciousness-originated materiality generates another octad with nutritive essence as the eighth; in this way it produces two or three successions. Consciousness-conditioned-temperature-originated is when the temperature originated by consciousness has reached its presence-moment and generates another octad with nutritive essence as the eighth; in this way it produces two or three successions. Thus the origination of consciousness-born materiality should be seen.

703. Āhārajesupi āhāro, āhārasamuṭṭhānaṃ, āhārapaccayaṃ, āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. Tattha āhāro nāma kabaḷīkāro āhāro. Āhārasamuṭṭhānaṃ nāma upādiṇṇaṃ kammajarūpaṃ paccayaṃ labhitvā tattha patiṭṭhāya ṭhānappattāya ojāya samuṭṭhāpitaṃ ojaṭṭhamakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti cuddasavidhaṃ rūpaṃ. Āhārapaccayaṃ nāma ‘‘kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo’’ti (paṭṭhā. 1.1.15) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. Āhārapaccayaāhārasamuṭṭhānaṃ nāma āhārasamuṭṭhānesu rūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. Ekadivasaṃ paribhuttāhāro sattāhampi upatthambheti. Dibbā pana ojā ekamāsaṃ dvemāsampi upatthambheti. Mātarā paribhuttāhāropi dārakassa sarīraṃ pharitvā rūpaṃ samuṭṭhāpeti. Sarīre makkhitāhāropi rūpaṃ samuṭṭhāpeti. Kammajāhāro upādiṇṇakāhāro nāma. Sopi ṭhānappatto rūpaṃ samuṭṭhāpeti, tatrāpi ojā aññaṃ samuṭṭhāpetīti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. Āhārapaccayautusamuṭṭhānaṃ nāma āhārasamuṭṭhānā tejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti. Tatrāyaṃ āhāro āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayāhāraatthiavigatavasenāti evaṃ āhārajarūpassa nibbatti passitabbā.

703. Regarding things born of nutriment, this distinction should be understood: nutriment, nutriment-originated, conditioned by nutriment, nutriment-conditioned and nutriment-originated, and nutriment-conditioned and temperature-originated. Herein, ‘nutriment’ means edible food. ‘Nutriment-originated’ refers to the fourteen kinds of material form—the nutritive-essence-octad, the space element, lightness, softness, wieldiness, growth, and continuity—produced by the nutritive essence that has reached its presence-moment, having obtained as its support the clung-to kamma-born matter and become established therein. ‘Conditioned by nutriment’ refers to the material form with four origins, as stated: “Edible food is a condition for this body by way of nutriment condition.” ‘Nutriment-conditioned and nutriment-originated’ means that the nutritive essence, having reached its presence-moment among nutriment-originated material forms, produces another nutritive-essence-octad; and there too, the nutritive essence produces another—thus it sets the process in motion for ten or twelve rounds. Food consumed in a single day supports for up to seven days. But divine nutritive essence supports for one or two months. The food consumed by a mother also pervades the child’s body and produces material form. Even food smeared on the body produces material form. The nutritive essence in kamma-born matter is called ‘nutriment in what is clung-to.’ That too, having reached its presence-moment, produces material form; and there too, the nutritive essence produces another—thus it sets in motion four or five processes. ‘Nutriment-conditioned and temperature-originated’ means that the heat element from nutriment-originated matter, having reached its presence-moment, produces a temperature-originated nutritive-essence-octad. Herein, this nutriment becomes a condition by being a generator of nutriment-originated phenomena; for the others, it is a condition by way of dependence, nutriment, presence, and non-disappearance. Thus the arising of nutriment-born material form should be seen.

704. Utujesupi utu, utusamuṭṭhānaṃ, utupaccayaṃ, utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhānanti esa vibhāgo veditabbo. Tattha utu nāma catusamuṭṭhānā tejodhātu, uṇhautu sītautūti evaṃ panesa duvidho hoti. Utusamuṭṭhānaṃ nāma catusamuṭṭhāno utu upādiṇṇakaṃ paccayaṃ labhitvā ṭhānappatto sarīre rūpaṃ samuṭṭhāpeti. Taṃ saddanavakaṃ, ākāsadhātu[Pg.252], lahutā, mudutā, kammaññatā, upacayo, santatīti pannarasavidhaṃ hoti. Utupaccayaṃ nāma utu catusamuṭṭhānikarūpānaṃ pavattiyā ca vināsassa ca paccayo hoti. Utupaccayautusamuṭṭhānaṃ nāma utusamuṭṭhānā tejodhātu ṭhānappattā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññanti evaṃ dīghampi addhānaṃ anupādiṇṇapakkhe ṭhatvāpi utusamuṭṭhānaṃ pavattatiyeva. Utupaccayaāhārasamuṭṭhānaṃ nāma utusamuṭṭhānā ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. Tatrāyaṃ utu utusamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayaatthiavigatavasenāti evaṃ utujarūpassa nibbatti passitabbā. Evañhi rūpassa nibbattiṃ passanto kālena rūpaṃ sammasati nāma.

704. Regarding things born of temperature, this distinction should be understood: temperature, temperature-originated, conditioned by temperature, temperature-conditioned and temperature-originated, and temperature-conditioned and nutriment-originated. Herein, ‘temperature’ refers to the heat element with four origins; it is twofold, as heat-temperature and cold-temperature. ‘Temperature-originated’ means that the temperature with four origins, having obtained the clung-to as its support and reached its presence-moment, produces material form in the body. This comprises fifteen kinds: the sound-nonad, the space element, lightness, softness, wieldiness, growth, and continuity. ‘Conditioned by temperature’ means that temperature is a condition for the occurrence and cessation of the material forms with four origins. ‘Temperature-conditioned and temperature-originated’ means that the heat element from temperature-originated matter, having reached its presence-moment, produces another nutritive-essence-octad; and there too, the temperature produces another. Thus, temperature-originated phenomena continue to occur even over a long period in the non-clung-to sphere. ‘Temperature-conditioned and nutriment-originated’ means that the nutritive essence from temperature-originated matter, having reached its presence-moment, produces another nutritive-essence-octad; and there too, the nutritive essence produces another—thus it sets the process in motion for ten or twelve rounds. Herein, this temperature becomes a condition by being a generator of temperature-originated phenomena; for the others, it is a condition by way of dependence, presence, and non-disappearance. Thus the arising of temperature-born material form should be seen. For one who sees the arising of material form in this way is called one who contemplates material form at the proper time.

Arūpanibbattipassanākārakathā

The Exposition on the Way of Seeing the Arising of the Immaterial

705. Yathā ca rūpaṃ sammasantena rūpassa, evaṃ arūpaṃ sammasantenapi arūpassa nibbatti passitabbā. Sā ca kho ekāsīti lokiyacittuppādavaseneva.

705. Just as one contemplating material form should see the arising of material form, so too one contemplating the immaterial should see the arising of the immaterial. And this occurs by way of the eighty-one kinds of mundane consciousness.

Seyyathidaṃ – idañhi arūpaṃ nāma purimabhave āyūhitakammavasena paṭisandhiyaṃ tāva ekūnavīsaticittuppādappabhedaṃ nibbattati. Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo. Tadeva paṭisandhicittassa anantaracittato paṭṭhāya bhavaṅgavasena, āyupariyosāne cutivasena. Yaṃ tattha kāmāvacaraṃ, taṃ chasu dvāresu balavārammaṇe tadārammaṇavasena.

That is to say, this so-called immaterial first arises at rebirth-linking, due to kamma accumulated in a previous existence, as the nineteen kinds of consciousness. The manner of its arising should be understood in the way explained in the Exposition of Dependent Origination. That same consciousness, from the consciousness immediately following the rebirth-linking consciousness, proceeds by way of the life-continuum, and at the end of the lifespan, by way of the death consciousness. Whatever among this is of the sense sphere, that arises by way of registering consciousness at the six doors when the object is strong.

Pavatte pana asambhinnattā cakkhussa āpāthagatattā rūpānaṃ ālokasannissitaṃ manasikārahetukaṃ cakkhuviññāṇaṃ nibbattati saddhiṃ sampayuttadhammehi. Cakkhupasādassa hi ṭhitikkhaṇe ṭhitippattameva rūpaṃ cakkhuṃ ghaṭṭeti. Tasmiṃ ghaṭṭite dvikkhattuṃ bhavaṅgaṃ uppajjitvā nirujjhati. Tato tasmiṃyeva ārammaṇe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjati. Tadanantaraṃ tadeva rūpaṃ passamānaṃ kusalavipākaṃ akusalavipākaṃ vā cakkhuviññāṇaṃ. Tato tadeva rūpaṃ sampaṭicchamānā vipākamanodhātu. Tato tadeva rūpaṃ santīrayamānā vipākāhetukamanoviññāṇadhātu. Tato tadeva rūpaṃ vavatthāpayamānā kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā[Pg.253]. Tato paraṃ kāmāvacarakusalākusalakiriyacittesu ekaṃ vā upekkhāsahagatāhetukaṃ cittaṃ pañca satta vā javanāni. Tato kāmāvacarasattānaṃ ekādasasu tadārammaṇacittesu javanānurūpaṃ yaṃkiñci tadārammaṇanti. Esa nayo sesadvāresupi. Manodvāre pana mahaggatacittānipi uppajjantīti. Evaṃ chasu dvāresu arūpassa nibbatti passitabbā. Evañhi arūpassa nibbattiṃ passanto kālena arūpaṃ sammasati nāma.

But during the course of existence, when the eye is not impaired and a form has come into its focus, eye-consciousness arises, supported by light and caused by attention, together with its associated mental states. For a form that has reached its static phase impinges on the eye sensitivity at its static moment. When it has impinged, the life-continuum arises and ceases twice. Then, performing the function of adverting to that same object, the functional mind-element arises. Immediately after, seeing that same form, eye-consciousness, which is either wholesome-resultant or unwholesome-resultant, arises. Then, receiving that same form, the resultant mind-element arises. Then, investigating that same form, the resultant rootless mind-consciousness-element arises. Then, determining that same form, the functional rootless mind-consciousness-element accompanied by equanimity arises. After that, one of the sense-sphere wholesome, unwholesome, or functional consciousnesses runs for five or seven moments as impulsion; or a rootless consciousness accompanied by equanimity arises. Then, for sense-sphere beings, from among the eleven registering consciousnesses, a certain registering consciousness suitable to the impulsion arises. This is the method in the remaining doors as well. In the mind door, however, even sublime consciousnesses arise. Thus the arising of the immaterial should be seen in the six doors. For one who sees the arising of the immaterial in this way is called one who at times contemplates the immaterial.

Evaṃ kālena rūpaṃ kālena arūpaṃ sammasitvāpi tilakkhaṇaṃ āropetvā anukkamena paṭipajjamāno eko paññābhāvanaṃ sampādeti.

Thus, by contemplating material form at times and the immaterial at other times, and having applied the three characteristics, a certain one who practices in sequence accomplishes the development of wisdom.

Rūpasattakasammasanakathā

The Discussion on the Sevenfold Contemplation of Form

706. Aparo rūpasattakaarūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati. Tattha ādānanikkhepanato, vayovuḍḍhatthaṅgamato, āhāramayato, utumayato, kammajato, cittasamuṭṭhānato, dhammatārūpatoti imehi ākārehi āropetvā sammasanto rūpasattakavasena āropetvā sammasati nāma. Tenāhu porāṇā –

706. Another person contemplates formations by applying the three characteristics by way of the sevenfold contemplation of form and the sevenfold contemplation of the immaterial. Herein, one who contemplates by applying the characteristics through these modes—(1) by taking up and laying down, (2) by aging and dissolution, (3) as nutriment-originated, (4) as temperature-originated, (5) as kamma-born, (6) as mind-originated, and (7) as form by its intrinsic nature—is said to contemplate by applying them by way of the sevenfold contemplation of form. Thus the ancients have said:

‘‘Ādānanikkhepanato, vayovuḍḍhatthagāmito;

Āhārato ca ututo, kammato cāpi cittato;

Dhammatārūpato satta, vitthārena vipassatī’’ti.

“By taking up and laying down, by aging and dissolution; by nutriment and temperature, by kamma and also by mind; as form by its intrinsic nature—these seven, one contemplates in detail.”

Tattha ādānanti paṭisandhi. Nikkhepananti cuti. Iti yogāvacaro imehi ādānanikkhepehi ekaṃ vassasataṃ paricchinditvā saṅkhāresu tilakkhaṇaṃ āropeti. Kathaṃ? Etthantare sabbe saṅkhārā aniccā. Kasmā? Uppādavayavattito, vipariṇāmato, tāvakālikato, niccapaṭikkhepato ca. Yasmā pana uppannā saṅkhārā ṭhitiṃ pāpuṇanti, ṭhitiyaṃ jarāya kilamanti, jaraṃ patvā avassaṃ bhijjanti, tasmā abhiṇhasampaṭipīḷanato, dukkhamato dukkhavatthuto, sukhapaṭikkhepato ca dukkhā. Yasmā ca ‘‘uppannā saṅkhārā ṭhitiṃ mā pāpuṇantu, ṭhānappattā mā jīrantu, jarappattā mā bhijjantū’’ti imesu tīsu [Pg.254] ṭhānesu kassaci vasavattibhāvo natthi, suññā tena vasavattanākārena, tasmā suññato, assāmikato, avasavattito, attapaṭikkhepato ca anattāti.

Herein, 'taking up' means relinking, and 'laying down' means death. Thus the practitioner, having delimited a span of a hundred years by this taking up and laying down, applies the three characteristics to formations. How? Within this interval, all formations are impermanent. Why? Because they are subject to arising and passing away, because they change, because they are temporary, and because they are the opposite of the permanent. Furthermore, since arisen formations attain a static phase, are afflicted by aging in that phase, and having reached old age, inevitably break up, they are suffering on account of constant oppression, because they are suffering, because they are a basis for suffering, and because they are the opposite of pleasure. And since no one has any power of control over these three states—'May arisen formations not attain a static phase; may those that have attained a static phase not age; may those that have reached old age not break up!'—they are empty of this characteristic of control. Therefore, because they are empty, masterless, and uncontrollable, and because they are the opposite of a self, they are not-self.

707. Evaṃ ādānanikkhepanavasena vassasataparicchinne rūpe tilakkhaṇaṃ āropetvā tato paraṃ vayovuḍḍhatthaṅgamato āropeti. Tattha vayovuḍḍhatthaṅgamo nāma vayavasena vuḍḍhassa vaḍḍhitassa rūpassa atthaṅgamo. Tassa vasena tilakkhaṇaṃ āropetīti attho.

707. In this way, having applied the three characteristics to form delimited by a hundred years by way of taking up and laying down, thereafter one applies them by way of aging and dissolution. Herein, 'aging and dissolution' means the dissolution of form that has grown and aged by way of age. The meaning is that one applies the three characteristics by means of this.

Kathaṃ? So tameva vassasataṃ paṭhamavayena majjhimavayena pacchimavayenāti tīhi vayehi paricchindati. Tattha ādito tettiṃsa vassāni paṭhamavayo nāma. Tato catuttiṃsa majjhimavayo nāma. Tato tettiṃsa pacchimavayo nāmāti. Iti imehi tīhi vayehi paricchinditvā, ‘‘paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Majjhimavaye pavattarūpampi pacchimavayaṃ appatvā tattheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā. Pacchimavaye tettiṃsa vassāni pavattarūpampi maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.

How? He delimits that same hundred years by three ages: the first age, the middle age, and the last age. Herein, the first thirty-three years are called the first age; the next thirty-four years, the middle age; and the subsequent thirty-three years, the last age. Thus, having delimited it by these three ages, he applies the three characteristics: “The form that occurred in the first age ceases right there without reaching the middle age; therefore it is impermanent. What is impermanent is suffering. What is suffering is not-self. The form that occurred in the middle age also ceases right there without reaching the last age; therefore it too is impermanent, suffering, and not-self. Even the form that occurred during the thirty-three years of the last age is in no way capable of continuing on beyond death; therefore it too is impermanent, suffering, and not-self.”

708. Evaṃ paṭhamavayādivasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna ‘‘mandadasakaṃ, khiḍḍādasakaṃ, vaṇṇadasakaṃ, baladasakaṃ, paññādasakaṃ, hānidasakaṃ, pabbhāradasakaṃ, vaṅkadasakaṃ, momūhadasakaṃ, sayanadasaka’’nti imesaṃ dasannaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti.

708. Thus having applied the three characteristics by way of aging and dissolution based on the stages of life beginning with the first age, he again applies the three characteristics by way of aging and dissolution based on these ten decades: the decade of infancy, the decade of play, the decade of beauty, the decade of strength, the decade of wisdom, the decade of decline, the decade of stooping, the decade of crookedness, the decade of dotage, and the decade of lying down.

Tattha dasakesu tāva vassasatajīvino puggalassa paṭhamāni dasa vassāni mandadasakaṃ nāma, tadā hi so mando hoti capalo kumārako. Tato parāni dasa khiḍḍādasakaṃ nāma, tadā hi so khiḍḍāratibahulo hoti. Tato parāni dasa vaṇṇadasakaṃ nāma, tadā hissa vaṇṇāyatanaṃ vepullaṃ pāpuṇāti. Tato parāni dasa baladasakaṃ nāma, tadā hissa balañca thāmo ca vepullaṃ pāpuṇāti. Tato parāni dasa paññādasakaṃ nāma, tadā hissa paññā suppatiṭṭhitā hoti, pakatiyā kira dubbalapaññassāpi [Pg.255] tasmiṃ kāle appamattakā paññā uppajjatiyeva. Tato parāni dasa hānidasakaṃ nāma, tadā hissa khiḍḍārativaṇṇabalapaññā parihāyanti. Tato parāni dasa pabbhāradasakaṃ nāma, tadā hissa attabhāvo purato pabbhāro hoti. Tato parāni dasa vaṅkadasakaṃ nāma, tadā hissa attabhāvo naṅgalakoṭi viya vaṅko hoti. Tato parāni dasa momūhadasakaṃ nāma. Tadā hi so momūho hoti, kataṃ kataṃ pamussati. Tato parāni dasa sayanadasakaṃ nāma, vassasatiko hi sayanabahulova hoti.

Herein, among the decades, for a person who lives a hundred years, the first ten years are called the decade of infancy, for then he is a dull and fickle boy. The next ten years are called the decade of play, for then he is much given to play and amusement. The next ten years are called the decade of beauty, for then his beauty reaches its peak. The next ten years are called the decade of strength, for then his strength and stamina reach their peak. The next ten years are called the decade of wisdom, for then his wisdom becomes well-established; indeed, it is said that even for one naturally weak in wisdom, some small measure of wisdom arises at that time. The next ten years are called the decade of decline, for then his delight in play, his beauty, strength, and wisdom all decline. The next ten years are called the decade of stooping, for then his body stoops forward. The next ten years are called the decade of crookedness, for then his body becomes crooked like the tip of a plough. The next ten years are called the decade of dotage, for then he becomes muddled and forgets what he has done. The next ten years are called the decade of lying down, for a centenarian is indeed much given to lying down.

Tatrāyaṃ yogī etesaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetuṃ iti paṭisañcikkhati – ‘‘paṭhamadasake pavattarūpaṃ dutiyadasakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā. Dutiyadasake…pe… navamadasake pavattarūpaṃ dasamadasakaṃ appatvā tattheva nirujjhati. Dasamadasake pavattarūpaṃ punabbhavaṃ appatvā idheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.

Herein, this practitioner reflects thus to apply the three characteristics by way of aging and dissolution based on these ten decades: “The form that occurred in the first decade ceases right there without reaching the second decade; therefore, it is impermanent, suffering, and not-self. The form that occurred in the second decade… and so on… the form that occurred in the ninth decade ceases right there without reaching the tenth decade. The form that occurred in the tenth decade ceases right here without reaching a new existence; therefore, it too is impermanent, suffering, and not-self.” Thus he applies the three characteristics.

709. Evaṃ dasakavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna tadeva vassasataṃ pañcapañcavassavasena vīsatikoṭṭhāse katvā vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti. Kathaṃ? So hi iti paṭisañcikkhati – ‘‘paṭhame vassapañcake pavattarūpaṃ dutiyaṃ vassapañcakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā. Dutiye vassapañcake pavattarūpaṃ tatiyaṃ…pe… ekūnavīsatime vassapañcake pavattarūpaṃ vīsatimaṃ vassapañcakaṃ appatvā tattheva nirujjhati. Vīsatime vassapañcake pavattarūpaṃ maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā’’ti.

709. Thus, having applied the three characteristics by way of aging and dissolution based on the decades, he again divides that same hundred years into twenty portions of five years each and applies the three characteristics by way of aging and dissolution. How? He reflects thus: “The form that occurred in the first five-year period ceases right there without reaching the second five-year period; therefore, it is impermanent, suffering, and not-self. The form that occurred in the second five-year period… and so on… the form that occurred in the nineteenth five-year period ceases right there without reaching the twentieth five-year period. The form that occurred in the twentieth five-year period is in no way capable of continuing on beyond death; therefore, it too is impermanent, suffering, and not-self.”

Evaṃ vīsatikoṭṭhāsavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna pañcavīsati koṭṭhāse katvā catunnaṃ catunnaṃ vassānaṃ vasena āropeti. Tato tettiṃsa koṭṭhāse katvā tiṇṇaṃ tiṇṇaṃ vassānaṃ vasena, paññāsa koṭṭhāse katvā dvinnaṃ dvinnaṃ vassānaṃ vasena, sataṃ koṭṭhāse katvā ekekavassavasena. Tato ekaṃ vassaṃ tayo [Pg.256] koṭṭhāse katvā vassānahemantagimhesu tīsu utūsu ekekautuvasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.

Thus, having applied the three characteristics by way of aging and dissolution based on the twenty portions, he again applies them by making twenty-five portions of four years each; then by making thirty-three portions of three years each; then by making fifty portions of two years each; and then by making a hundred portions of single years. Then, dividing one year into three portions, he applies the three characteristics to that form subject to aging and dissolution by way of each single season among the three seasons—the rainy season, winter, and summer.

Kathaṃ? ‘‘Vassāne catumāsaṃ pavattarūpaṃ hemantaṃ appatvā tattheva niruddhaṃ. Hemante pavattarūpaṃ gimhaṃ appatvā tattheva niruddhaṃ. Gimhe pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā taṃ aniccaṃ dukkhamanattā’’ti. Evaṃ āropetvā puna ekaṃ vassaṃ cha koṭṭhāse katvā – ‘‘vassāne dvemāsaṃ pavattarūpaṃ saradaṃ appatvā tattheva niruddhaṃ. Sarade pavattarūpaṃ hemantaṃ. Hemante pavattarūpaṃ sisiraṃ. Sisire pavattarūpaṃ vasantaṃ. Vasante pavattarūpaṃ gimhaṃ. Gimhe pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti evaṃ tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.

How? “The form that occurred for four months in the rainy season has ceased right there without reaching winter. The form that occurred in winter has ceased right there without reaching summer. The form that occurred in summer has ceased right there without reaching the rainy season again; therefore it is impermanent, suffering, and not-self.” Having applied the characteristics thus, he again divides one year into six portions: “The form that occurred for two months in the rainy season has ceased right there without reaching autumn. The form that occurred in autumn has ceased without reaching winter. The form that occurred in winter has ceased without reaching the cool season. The form that occurred in the cool season has ceased without reaching spring. The form that occurred in spring has ceased without reaching summer. The form that occurred in summer has ceased right there without reaching the rainy season again; therefore it is impermanent, suffering, and not-self.” In this way he applies the three characteristics to that form subject to aging and dissolution.

Evaṃ āropetvā tato kāḷajuṇhavasena – ‘‘kāḷe pavattarūpaṃ juṇhaṃ appatvā. Juṇhe pavattarūpaṃ kāḷaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti. Tato rattindivavasena – ‘‘rattiṃ pavattarūpaṃ divasaṃ appatvā tattheva niruddhaṃ. Divasaṃ pavattarūpampi rattiṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti. Tato tadeva rattindivaṃ pubbaṇhādivasena cha koṭṭhāse katvā – ‘‘pubbaṇhe pavattarūpaṃ majjhanhaṃ appatvā. Majjhanhe pavattarūpaṃ sāyanhaṃ. Sāyanhe pavattarūpaṃ paṭhamayāmaṃ. Paṭhamayāme pavattarūpaṃ majjhimayāmaṃ. Majjhimayāme pavattarūpaṃ pacchimayāmaṃ appatvā tattheva niruddhaṃ. Pacchimayāme pavattarūpaṃ puna pubbaṇhaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.

Having applied it thus, then by way of the dark and bright fortnights: ‘The form that occurred in the dark fortnight, not having reached the bright fortnight, ceases right there. The form that occurred in the bright fortnight, not having reached the dark fortnight, ceases right there; therefore, it is impermanent, suffering, and not-self’—he applies the three characteristics. Then by way of night and day: ‘The form that occurred at night, not having reached the day, ceases right there. And the form that occurred during the day, not having reached the night, ceases right there; therefore, it is impermanent, suffering, and not-self’—he applies the three characteristics. Then, having divided that same night and day into six parts by way of the forenoon and so on: ‘The form that occurred in the forenoon, not having reached midday… The form that occurred at midday, not having reached the evening… The form that occurred in the evening, not having reached the first watch… The form that occurred in the first watch, not having reached the middle watch… The form that occurred in the middle watch, not having reached the last watch, ceases right there. The form that occurred in the last watch, not having reached the forenoon again, ceases right there; therefore, it is impermanent, suffering, and not-self’—he applies the three characteristics.

710. Evaṃ āropetvā puna tasmiṃyeva rūpe abhikkamapaṭikkamaālokanavilokanasamiñjanapasāraṇavasena – ‘‘abhikkame pavattarūpaṃ paṭikkamaṃ appatvā tattheva nirujjhati. Paṭikkame pavattarūpaṃ ālokanaṃ. Ālokane pavattarūpaṃ vilokanaṃ. Vilokane pavattarūpaṃ samiñjanaṃ. Samiñjane pavattarūpaṃ pasāraṇaṃ appatvā tattheva nirujjhati. Tasmā aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti.

710. Having applied it thus, again on that very materiality, by way of advancing, retreating, looking ahead, looking around, bending, and stretching: ‘Materiality that arises in advancing, not having reached retreating, ceases right there. Materiality that arises in retreating, not having reached looking ahead… Materiality that arises in looking ahead, not having reached looking around… Materiality that arises in looking around, not having reached bending… Materiality that arises in bending, not having reached stretching, ceases right there. Therefore, it is impermanent, suffering, and non-self’—he applies the three characteristics.

Tato ekapadavāraṃ uddharaṇa atiharaṇavītiharaṇavossajjanasannikkhepanasannirumbhanavasena cha koṭṭhāse karoti.

Then he divides the section on a single footstep into six parts by way of: lifting up, carrying forward, moving aside, lowering, placing down, and pressing firmly.

Tattha [Pg.257] uddharaṇaṃ nāma pādassa bhūmito ukkhipanaṃ. Atiharaṇaṃ nāma purato haraṇaṃ. Vītiharaṇaṃ nāma khāṇukaṇṭakadīghajātiādīsu kiñcideva disvā ito cito ca pādasañcāraṇaṃ. Vossajjanaṃ nāma pādassa heṭṭhā oropanaṃ. Sannikkhepanaṃ nāma pathavītale ṭhapanaṃ. Sannirumbhanaṃ nāma puna pāduddharaṇakāle pādassa pathaviyā saddhiṃ abhinippīḷanaṃ. Tattha uddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā atiharaṇavītiharaṇesu. Vossajjane tejodhātu vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā sannikkhepanasannirumbhanesu. Evaṃ cha koṭṭhāse katvā tesaṃ vasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.

Herein, ‘lifting up’ is the lifting of the foot from the ground. ‘Carrying forward’ is the carrying of it forward. ‘Moving aside’ is the moving of the foot here and there on seeing something like a stump, thorn, or snake. ‘Lowering’ is the placing of the foot down. ‘Placing down’ is the setting of it on the surface of the earth. ‘Pressing firmly’ is the firm pressing of the foot against the earth at the time of lifting the foot again. Therein, during lifting up, the earth element and the water element are deficient and weak, while the other two elements are excessive and strong. It is similar during carrying forward and moving aside. During lowering, the fire element and the air element are deficient and weak, while the other two elements are excessive and strong. It is similar during placing down and pressing firmly. Having thus made six divisions, by means of them he applies the three characteristics to that materiality subject to growth and decline.

Kathaṃ? So iti paṭisañcikkhati – ‘‘yā uddharaṇe pavattā dhātuyo, yāni ca tadupādāyarūpāni, sabbe te dhammā atiharaṇaṃ appatvā ettheva nirujjhanti, tasmā aniccā dukkhā anattā. Tathā atiharaṇe pavattā vītiharaṇaṃ. Vītiharaṇe pavattā vossajjanaṃ. Vossajjane pavattā sannikkhepanaṃ. Sannikkhepane pavattā sannirumbhanaṃ appatvā ettheva nirujjhanti. Iti tattha tattha uppannā itaraṃ itaraṃ koṭṭhāsaṃ appatvā tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā saṅkhārā bhijjanti. Tasmā aniccā dukkhā anattā’’ti. Tassevaṃ pabbapabbagate saṅkhāre vipassato rūpasammasanaṃ sukhumaṃ hoti.

How? He reflects thus: ‘The elements that have arisen in lifting, and the materiality derived from them—all these phenomena, not having reached carrying forward, cease right there; therefore they are impermanent, suffering, and non-self. Similarly, those that have arisen in carrying forward, not having reached moving aside… those that have arisen in moving aside, not having reached lowering… those that have arisen in lowering, not having reached placing down… those that have arisen in placing down, not having reached pressing firmly, cease right there. Thus what has arisen in each case, not having reached the next division, breaks up right there. Section by section, joint by joint, limit by limit, the formations break apart, crackling like sesame seeds thrown on a hot pan. Therefore they are impermanent, suffering, and non-self.’ For one who thus sees with insight the formations proceeding section by section, the comprehension of materiality becomes subtle.

711. Sukhumatte ca panassa idaṃ opammaṃ. Eko kira dārutiṇukkādīsu kataparicayo adiṭṭhapubbapadīpo paccantavāsiko nagaramāgamma antarāpaṇe jalamānaṃ padīpaṃ disvā ekaṃ purisaṃ pucchi ambho ‘‘kiṃ nāmetaṃ evaṃ manāpa’’nti? Tamenaṃ so āha ‘‘kimettha manāpaṃ, padīpo nāmesa telakkhayena vaṭṭikkhayena ca gatamaggopissa na paññāyissatī’’ti. Tamañño evamāha ‘‘idaṃ oḷārikaṃ, imissā hi vaṭṭiyā anupubbena ḍayhamānāya tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī’’ti. Tamañño evamāha ‘‘idampi oḷārikaṃ, imissā hi aṅgulaṅgulantare aḍḍhaṅgulaḍḍhaṅgulantare [Pg.258] tantumhi tantumhi aṃsumhi aṃsumhi jālā itarītaraṃ aṃsuṃ appatvāva nirujjhissati. Aṃsuṃ pana muñcitvā na sakkā jālaṃ paññāpetu’’nti.

711. On the subtlety of this, there is this simile. It is said that a certain border-dweller, who was familiar with wood, grass, torches, and the like, but had never before seen a lamp, came to the city. Seeing a burning lamp in the market street, he asked a man, ‘Friend, what is this so pleasing?’ That one told him: ‘What is pleasing about this? This is called a lamp. When the oil and the wick are exhausted, even the path it has taken will not be known.’ Another told him: ‘That is coarse. For as this wick burns down successively, in each third part the flame will cease without ever reaching the other part.’ Yet another told him: ‘This too is coarse. For in this, in each finger-breadth, in each half finger-breadth, in each thread, and in each fiber, the flame will cease without ever reaching the next fiber. But apart from the fiber, it is not possible to point out the flame.’

Tattha ‘‘telakkhayena vaṭṭikkhayena ca padīpassa gatamaggopi na paññāyissatī’’ti purisassa ñāṇaṃ viya yogino ādānanikkhepanato vassasatena paricchinnarūpe tilakkhaṇāropanaṃ. ‘‘Vaṭṭiyā tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino vassasatassa tatiyakoṭṭhāsaparicchinne vayovuḍḍhatthaṅgamarūpe tilakkhaṇāropanaṃ. ‘‘Aṅgulaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino dasavassa pañcavassa catuvassa tivassa dvivassa ekavassa paricchinne rūpe tilakkhaṇāropanaṃ. ‘‘Aḍḍhaṅgulaḍḍhaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino ekekautuvasena ekaṃ vassaṃ tidhā, chadhā ca vibhajitvā catumāsa-dvimāsaparicchinne rūpe tilakkhaṇāropanaṃ. ‘‘Tantumhi tantumhi jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino kāḷajuṇhavasena, rattindivavasena, ekarattindivaṃ cha koṭṭhāse katvā pubbaṇhādivasena ca paricchinne rūpe tilakkhaṇāropanaṃ. ‘‘Aṃsumhi aṃsumhi jālā itarītaraṃ appatvāva nirujjhissatī’’ti purisassa ñāṇaṃ viya yogino abhikkamādivasena ceva uddharaṇādīsu ca ekekakoṭṭhāsavasena paricchinne rūpe tilakkhaṇāropananti.

Herein, the yogi’s application of the three characteristics to materiality limited by a hundred years from its taking up and laying down is like the man’s knowledge that ‘when the oil and the wick are exhausted, even the path the lamp has taken will not be known.’ The yogi’s application of the three characteristics to materiality subject to growth and decline, limited by a third of a hundred years, is like the man’s knowledge that ‘in each third part of the wick, the flame will cease without ever reaching the other part.’ The yogi’s application of the three characteristics to materiality limited by ten years, five years, four years, three years, two years, and one year is like the man’s knowledge that ‘in each finger-breadth, the flame will cease without reaching the other.’ The yogi’s application of the three characteristics to materiality limited by four months and two months—by dividing a single year into three or six parts by way of the seasons—is like the man’s knowledge that ‘in each half finger-breadth, the flame will cease without reaching the other.’ The yogi’s application of the three characteristics to materiality limited by way of the dark and bright fortnights, by way of night and day, and by way of the forenoon, etc., having divided a single night and day into six parts, is like the man’s knowledge that ‘in each thread, the flame will cease without reaching the other.’ The yogi’s application of the three characteristics to materiality limited by way of each single division in advancing, etc., and in lifting, etc., is like the man’s knowledge that ‘in each fiber, the flame will cease without reaching the other.’

712. So evaṃ nānākārehi vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropetvā puna tadeva rūpaṃ visaṅkharitvā āhāramayādivasena cattāro koṭṭhāse katvā ekekakoṭṭhāse tilakkhaṇaṃ āropeti. Tatrāssa āhāramayaṃ rūpaṃ chātasuhitavasena pākaṭaṃ hoti. Chātakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ, jhāmakhāṇuko viya, aṅgārapacchiyaṃ nilīnakāko viya ca dubbaṇṇaṃ dussaṇṭhitaṃ. Suhitakāle samuṭṭhitaṃ dhātaṃ pīṇitaṃ mudu siniddhaṃ phassavantaṃ hoti. So taṃ pariggahetvā ‘‘chātakāle [Pg.259] pavattarūpaṃ suhitakālaṃ appatvā ettheva nirujjhati. Suhitakāle samuṭṭhitampi chātakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.

712. Having thus in various ways applied the three characteristics to materiality subject to growth and decline, he again dismantles that same materiality, and having made four divisions by way of what is nutriment-originated and so on, he applies the three characteristics to each division. Therein, for him, nutriment-originated materiality becomes manifest by way of hunger and satiety. For materiality that arises at a time of hunger is withered and weary, like a burnt stump, and like a crow hiding in a basket of coals it is discolored and ill-formed. Materiality that arises at a time of satiety is supported, plump, soft, smooth, and pleasant to touch. Having grasped this, he applies the three characteristics to it thus: ‘Materiality that arises at a time of hunger, not having reached a time of satiety, ceases right there. And what arises at a time of satiety, not having reached a time of hunger, ceases right there; therefore it is impermanent, suffering, and non-self.’

713. Utumayaṃ sītuṇhavasena pākaṭaṃ hoti. Uṇhakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ dubbaṇṇaṃ. Sītautunā samuṭṭhitaṃ rūpaṃ dhātaṃ pīṇitaṃ siniddhaṃ hoti. So taṃ pariggahetvā ‘‘uṇhakāle pavattarūpaṃ sītakālaṃ appatvā ettheva nirujjhati. Sītakāle pavattarūpaṃ uṇhakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.

713. What is temperature-originated becomes manifest by way of cold and heat. For materiality that arises at a time of heat is withered, weary, and discolored. Materiality that arises from cold temperature is supported, plump, and smooth. Having grasped this, he applies the three characteristics to it thus: ‘Materiality that arises at a time of heat, not having reached a time of cold, ceases right there. Materiality that arises at a time of cold, not having reached a time of heat, ceases right there; therefore it is impermanent, suffering, and non-self.’

714. Kammajaṃ āyatanadvāravasena pākaṭaṃ hoti. Cakkhudvārasmiṃ hi cakkhukāyabhāvadasakavasena tiṃsa kammajarūpāni, upatthambhakāni pana tesaṃ utucittāhārasamuṭṭhānāni catuvīsatīti catupaṇṇāsa honti. Tathā sotaghānajivhādvāresu. Kāyadvāre kāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catucattālīsa. Manodvāre hadayavatthukāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catupaṇṇāsameva.

714. What is kamma-originated becomes manifest by way of the sense-base doors. In the eye-door, there are thirty kamma-originated material phenomena by way of the eye-decad, body-decad, and sex-decad. The supporting phenomena for them, arisen from temperature, consciousness, and nutriment, are twenty-four, thus there are fifty-four. It is similar in the ear, nose, and tongue doors. In the body-door, by way of the body-decad and sex-decad, and by way of what is arisen from temperature and so on, there are forty-four. In the mind-door, by way of the heart-base-decad, body-decad, and sex-decad, and by way of what is arisen from temperature and so on, there are likewise fifty-four.

So sabbampi taṃ rūpaṃ pariggahetvā ‘‘cakkhudvāre pavattarūpaṃ sotadvāraṃ appatvā ettheva nirujjhati. Sotadvāre pavattarūpaṃ ghānadvāraṃ. Ghānadvāre pavattarūpaṃ jivhādvāraṃ. Jivhādvāre pavattarūpaṃ kāyadvāraṃ. Kāyadvāre pavattarūpaṃ manodvāraṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.

Having grasped all that materiality, he applies the three characteristics to it thus: ‘The materiality arising at the eye-door, not reaching the ear-door, ceases right there. The materiality arising at the ear-door, not reaching the nose-door, ceases right there. The materiality arising at the nose-door, not reaching the tongue-door, ceases right there. The materiality arising at the tongue-door, not reaching the body-door, ceases right there. The materiality arising at the body-door, not reaching the mind-door, ceases right there; therefore, it is impermanent, suffering, and non-self.’

715. Cittasamuṭṭhānaṃ somanassitadomanassitavasena pākaṭaṃ hoti, somanassitakāle uppannaṃ hi rūpaṃ siniddhaṃ mudu pīṇitaṃ phassavantaṃ hoti. Domanassitakāle uppannaṃ jhattaṃ kilantaṃ dubbaṇṇaṃ hoti. So taṃ pariggahetvā ‘‘somanassitakāle pavattarūpaṃ domanassitakālaṃ appatvā ettheva nirujjhati. Domanassitakāle pavattarūpaṃ somanassitakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti evaṃ tattha tilakkhaṇaṃ āropeti.

715. Mind-originated materiality becomes manifest by way of joy and sadness. For the materiality that arises at a time of joy is smooth, soft, plump, and pleasant to touch, while the materiality that arises at a time of sadness is withered, weary, and discolored. Having grasped this, he applies the three characteristics to it thus: ‘The materiality that arises during a time of joy ceases right there without reaching a time of sadness. The materiality that arises during a time of sadness ceases right there without reaching a time of joy; therefore, it is impermanent, suffering, and non-self.’

Tassevaṃ [Pg.260] cittasamuṭṭhānarūpaṃ pariggahetvā tattha tilakkhaṇaṃ āropayato ayamattho pākaṭo hoti –

For one who thus grasps mind-originated materiality and applies the three characteristics to it, this meaning becomes manifest:

Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo.

Life, individuality, and happiness and suffering entire, are conjoined with a single consciousness; the moment passes swiftly.

Cullāsīti sahassāni, kappaṃ tiṭṭhanti ye marū;

Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā.

Those gods who live for eighty-four thousand aeons, even they do not endure endowed with two consciousnesses.

Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbeva sadisā khandhā, gatā appaṭisandhikā.

Those aggregates that have ceased for one who is dying, or for one who is living here—all are alike, gone without relinking in rebirth.

Anantarā ca ye bhaggā, ye ca bhaggā anāgate;

Tadantarā niruddhānaṃ, vesamaṃ natthi lakkhaṇe.

Of those that broke up in the immediate past and those that will break up in the future, and of those ceasing in between, there is no difference in their characteristic.

Anibbattena na jāto, paccuppannena jīvati;

Cittabhaṅgā mato loko, paññatti paramatthiyā.

One is not born from the unproduced; one lives by the present. With the breakup of consciousness, the world is dead: this is a designation in the ultimate sense.

Anidhānagatā bhaggā, puñjo natthi anāgate;

Nibbattā yepi tiṭṭhanti, āragge sāsapūpamā.

Having broken up, they are not stored away; no heap exists for the future. Even those that have arisen and exist are like a mustard seed on an awl's point.

Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;

Palokadhammā tiṭṭhanti, purāṇehi amissitā.

For phenomena that have arisen, their breakup is imminent. They exist as things of a perishable nature, unmixed with the old.

Adassanato āyanti, bhaggā gacchantudassanaṃ;

Vijjuppādova ākāse, uppajjanti vayanti cāti. (mahāni. 10);

From an unseen state they come; having broken up, they go to an unseen state. Like a flash of lightning in the sky, they arise and pass away.

716. Evaṃ āhāramayādīsu tilakkhaṇaṃ āropetvā puna dhammatārūpe tilakkhaṇaṃ āropeti. Dhammatārūpaṃ nāma bahiddhā anindriyabaddhaṃ ayalohatipusīsasuvaṇṇarajatamuttāmaṇiveḷuriyasaṅkhasilāpavāḷalohitaṅgamasāragallabhūmipāsāṇapabbatatiṇarukkhalatādibhedaṃ vivaṭṭakappato paṭṭhāya uppajjanakarūpaṃ. Tadassa asokaṅkurādivasena pākaṭaṃ hoti.

716. Thus, having applied the three characteristics to nutriment-originated materiality and the others, he then applies the three characteristics to materiality as a natural process. Materiality as a natural process is external materiality not bound up with the faculties, of such kinds as iron, bronze, tin, lead, gold, silver, pearls, gems, lapis lazuli, conch shells, crystal, coral, rubies, cat's-eye gems, earth, stones, mountains, grass, trees, and creepers—materiality that has been arising since the aeon of evolution. This becomes manifest to him by way of the Ashoka sprout and so on.

Asokaṅkuraṃ hi āditova tanurattaṃ hoti, tato dvīhatīhaccayena ghanarattaṃ, puna dvīhatīhaccayena mandarattaṃ, tato taruṇapallavavaṇṇaṃ, tato [Pg.261] pariṇatapallavavaṇṇaṃ, tato haritapaṇṇavaṇṇaṃ. Tato nīlapaṇṇavaṇṇaṃ. Tato nīlapaṇṇavaṇṇakālato paṭṭhāya sabhāgarūpasantatimanuppabandhāpayamānaṃ saṃvaccharamattena paṇḍupalāsaṃ hutvā vaṇṭato chijjitvā patati.

For the Ashoka sprout is at first light red; then after two or three days it becomes deep red; again after two or three days it becomes pale red; then the color of a young shoot; then the color of a mature shoot; then the color of a green leaf; then the color of a dark leaf. Then, from the time it has the color of a dark leaf, maintaining a continuity of similar materiality, after about a year it becomes a yellow leaf and, breaking off from the stalk, it falls.

So taṃ pariggahetvā ‘‘tanurattakāle pavattarūpaṃ ghanarattakālaṃ appatvā nirujjhati. Ghanarattakāle pavattarūpaṃ mandarattakālaṃ. Mandarattakāle pavattarūpaṃ taruṇapallavavaṇṇakālaṃ. Taruṇapallavavaṇṇakāle pavattaṃ pariṇatapallavavaṇṇakālaṃ. Pariṇatapallavavaṇṇakāle pavattaṃ haritapaṇṇavaṇṇakālaṃ. Haritapaṇṇakāle pavattaṃ nīlapaṇṇavaṇṇakālaṃ. Nīlapaṇṇavaṇṇakāle pavattaṃ paṇḍupalāsakālaṃ. Paṇḍupalāsakāle pavattaṃ vaṇṭato chijjitvā patanakālaṃ appatvāva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā’’ti tilakkhaṇaṃ āropeti, evaṃ tattha tilakkhaṇaṃ āropetvā iminā nayena sabbampi dhammatārūpaṃ sammasati.

Having grasped that, he reflects: 'The form that arises at the time it is light red ceases without reaching the time it is deep red. The form that arises at the time it is deep red ceases without reaching the time it is pale red. The form that arises at the time it is pale red ceases without reaching the time it is the color of a young shoot. The form that arises at the time it is the color of a young shoot ceases without reaching the time it is the color of a mature shoot. The form that arises at the time it is the color of a mature shoot ceases without reaching the time it is the color of a green leaf. The form that arises at the time it is the color of a green leaf ceases without reaching the time it is the color of a dark leaf. The form that arises at the time it is the color of a dark leaf ceases without reaching the time it is a yellow leaf. The form that arises at the time it is a yellow leaf ceases without even reaching the time it breaks from the stalk and falls. Therefore, it is impermanent, suffering, and not-self.' Thus he applies the three characteristics to it. Having applied the three characteristics to it in this way, by this method he contemplates all natural materiality.

Evaṃ tāva rūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati.

Thus far one contemplates formations by applying the three characteristics by way of the sevenfold materiality.

Arūpasattakasammasanakathā

Discourse on the Sevenfold Contemplation of the Immaterial

717. Yaṃ pana vuttaṃ ‘‘arūpasattakavasenā’’ti, tattha ayaṃ mātikā – kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭanato, nikantipariyādānatoti.

717. Now, as to what was said, "by way of the sevenfold immaterial," this is the outline: by groups, by pairs, by moments, in sequence, by uprooting view, by thoroughly uprooting conceit, and by the complete exhaustion of delight.

Tattha kalāpatoti phassapañcamakā dhammā. Kathaṃ kalāpato sammasatīti? Idha bhikkhu iti paṭisañcikkhati – ‘‘ye ime ‘kesā aniccā dukkhā anattā’ti sammasane uppannā phassapañcamakā dhammā, ye ca ‘lomā…pe… matthaluṅgaṃ aniccaṃ dukkhamanattā’ti sammasane uppannā phassapañcamakā dhammā, sabbe te itarītaraṃ appatvā pabbaṃpabbaṃ odhiodhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā, tasmā aniccā dukkhā anattā’’ti. Ayaṃ tāva visuddhikathāyaṃ nayo.

Herein, "by groups" refers to the phenomena in the group of five with contact as the fifth. How does one contemplate by groups? Here, a bhikkhu reflects thus: "Those phenomena in the group of five with contact as the fifth that arose during the contemplation 'Hairs of the head are impermanent, suffering, not-self,' and those phenomena in the group of five with contact as the fifth that arose during the contemplation 'Hairs of the body ... the brain in the head is impermanent, suffering, not-self'—all these have perished without reaching one another, having become separated section by section, boundary by boundary, crackling like sesame seeds thrown on a hot pan. Therefore, they are impermanent, suffering, and not-self." This, for now, is the method in the Discourse on Purification.

Ariyavaṃsakathāyaṃ pana ‘‘heṭṭhā rūpasattake sattasu ṭhānesu ‘rūpaṃ aniccaṃ dukkhamanattā’ti pavattaṃ cittaṃ aparena cittena ‘aniccaṃ dukkhamanattā’ti sammasanto ‘kalāpato [Pg.262] sammasatī’ti’’ vuttaṃ, taṃ yuttataraṃ. Tasmā sesānipi teneva nayena vibhajissāma.

However, in the Discourse on the Noble Lineages it is said: 'When one contemplates with a subsequent mind, as "impermanent, suffering, not-self," the mind that had occurred in the seven instances of the sevenfold materiality below while contemplating "materiality is impermanent, suffering, not-self," this is called "contemplating by groups."' This is more suitable. Therefore, we will analyze the remaining items by this same method.

718. Yamakatoti idha bhikkhu ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā tampi cittaṃ aparena cittena ‘‘aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā tampi cittaṃ aparena cittena ‘‘aniccaṃ dukkhamanattā’’ti sammasati. Evaṃ yamakato sammasati nāma.

718. As to 'by pairs': here a bhikkhu, having contemplated the materiality of taking up and putting down as "impermanent, suffering, not-self," then contemplates that very mind with a subsequent mind as "impermanent, suffering, not-self." Having contemplated the materiality of aging, growth, and passing away; materiality produced by nutriment, by temperature, by kamma, by mind; and natural materiality as "impermanent, suffering, not-self," he then contemplates that very mind with a subsequent mind as "impermanent, suffering, not-self." Thus is it called contemplating by pairs.

719. Khaṇikatoti idha bhikkhu ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Evaṃ rūpapariggāhakacittato paṭṭhāya cattāri cattāri cittāni sammasanto khaṇikato sammasati nāma.

719. As to 'by moments': here a bhikkhu, having contemplated the materiality of taking up and putting down as "impermanent, suffering, not-self," contemplates that first mind with a second mind, the second with a third, the third with a fourth, and the fourth with a fifth, as "this too is impermanent, suffering, not-self." Having contemplated the materiality of aging, growth, and passing away; materiality produced by nutriment, by temperature, by kamma, by mind; and natural materiality as "impermanent, suffering, not-self," he contemplates that first mind with a second mind, the second with a third, the third with a fourth, and the fourth with a fifth, as "this too is impermanent, suffering, not-self." Thus, starting from the mind that grasps materiality, by contemplating the minds four times in this manner, this is called contemplating by moments.

720. Paṭipāṭitoti ādānanikkheparūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena…pe… dasamaṃ ekādasamena ‘‘etampi aniccaṃ dukkhamanattā’’ti sammasati. Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ ‘‘aniccaṃ dukkhamanattā’’ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena…pe… dasamaṃ ekādasamena ‘‘etampi aniccaṃ dukkhamanattā’’ti evaṃ vipassanā paṭipāṭiyā sakalampi divasabhāgaṃ sammasituṃ vaṭṭeyya. Yāva dasamacittasammasanā pana rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti. Tasmā dasameyeva ṭhapetabbanti vuttaṃ. Evaṃ sammasanto paṭipāṭito sammasati nāma.

720. As to 'in sequence': having contemplated the materiality of taking up and putting down as "impermanent, suffering, not-self," one contemplates that first mind with a second mind, the second with a third, the third with a fourth ... the tenth with an eleventh, as "this too is impermanent, suffering, not-self." Having contemplated the materiality of aging, growth, and passing away; materiality produced by nutriment, by temperature, by kamma, by mind; and natural materiality as "impermanent, suffering, not-self," one contemplates that first mind with a second mind, the second with a third, the third with a fourth ... the tenth with an eleventh, as "this too is impermanent, suffering, not-self." In this way, by the sequence of insight, one could contemplate for an entire portion of the day. However, up to the contemplation of the tenth mind, both the material meditation subject and the immaterial meditation subject become proficient. Therefore, it is said that one should stop at the tenth. Contemplating in this way is called contemplating in sequence.

721. Diṭṭhiugghāṭanato mānaugghāṭanato nikantipariyādānatoti imesu tīsu visuṃ sammasananayo nāma natthi. Yaṃ panetaṃ heṭṭhā [Pg.263] rūpaṃ, idha ca arūpaṃ pariggahitaṃ, taṃ passanto rūpārūpato uddhaṃ aññaṃ sattaṃ nāma na passati. Sattassa adassanato paṭṭhāya sattasaññā ugghāṭitā hoti. Sattasaññaṃ ugghāṭitacittena saṅkhāre pariggaṇhato diṭṭhi nuppajjati. Diṭṭhiyā anuppajjamānāya diṭṭhi ugghāṭitā nāma hoti. Diṭṭhiugghāṭitacittena saṅkhāre pariggaṇhato māno nuppajjati. Māne anuppajjante māno samugghāṭito nāma hoti. Mānasamugghāṭitacittena saṅkhāre pariggaṇhato taṇhā nuppajjati. Taṇhāya anuppajjantiyā nikanti pariyādiṇṇā nāma hotīti idaṃ tāva visuddhikathāyaṃ vuttaṃ.

721. As for 'by the uprooting of view, by the thorough uprooting of conceit, and by the complete exhaustion of delight,' there is no separate method of contemplation for these three. Rather, having apprehended the materiality below and the immateriality here, one does not perceive any being beyond materiality and immateriality. From the non-perception of a being, the perception of a being is uprooted. When, with a mind from which the perception of a being is uprooted, one apprehends formations, no view arises. When no view arises, view is said to be uprooted. When, with a mind from which view is uprooted, one apprehends formations, no conceit arises. When no conceit arises, conceit is said to be thoroughly uprooted. When, with a mind from which conceit is thoroughly uprooted, one apprehends formations, no craving arises. When no craving arises, delight is said to be completely exhausted. This, for now, has been stated in the Discourse on Purification.

Ariyavaṃsakathāyaṃ pana ‘‘diṭṭhiugghāṭanato mānasamugghāṭanato nikantipariyādānato’’ti mātikaṃ ṭhapetvā ayaṃ nayo dassito.

However, in the discourse on the noble lineage, having laid down the matrix: 'from the uprooting of view, from the uprooting of conceit, from the complete abandoning of delight,' this method is shown.

‘‘Ahaṃ vipassāmi, mama vipassanā’’ti gaṇhato hi diṭṭhisamugghāṭanaṃ nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana diṭṭhiugghāṭanaṃ nāma hoti.

For one who grasps, 'I contemplate, it is my contemplation,' there is no uprooting of view. But for one who grasps, 'It is only formations that contemplate formations, comprehend, determine, apprehend, and delimit them,' there is the uprooting of view.

‘‘Suṭṭhu vipassāmi, manāpaṃ vipassāmī’’ti gaṇhato mānasamugghāṭo nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana mānasamugghāṭo nāma hoti.

For one who grasps, 'I contemplate well, I contemplate delightfully,' there is no uprooting of conceit. But for one who grasps, 'It is only formations that contemplate formations, comprehend, determine, apprehend, and delimit them,' there is the uprooting of conceit.

‘‘Vipassituṃ sakkomī’’ti vipassanaṃ assādentassa nikantipariyādānaṃ nāma na hoti. ‘‘Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī’’ti gaṇhato pana nikantipariyādānaṃ nāma hoti.

For one who savors insight, thinking, 'I am able to contemplate,' there is no complete abandoning of delight. But for one who grasps, 'It is only formations that contemplate formations, comprehend, determine, apprehend, and delimit them,' there is the complete abandoning of delight.

Sace saṅkhārā attā bhaveyyuṃ, attāti gahetuṃ vaṭṭeyyuṃ, anattā ca pana attāti gahitā, tasmā te avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhāti passato diṭṭhiugghāṭanaṃ nāma hoti.

If formations were self, it would be proper to take them as self. But what is non-self is taken as self. Therefore, for one who sees them as non-self in the sense of being uncontrollable, as impermanent in the sense of ceasing to be after having come to be, and as suffering in the sense of being oppressed by arising and passing away, the uprooting of view occurs.

Sace saṅkhārā niccā bhaveyyuṃ, niccāti gahetuṃ vaṭṭeyyuṃ, aniccā ca pana niccāti gahitā, tasmā te hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhā, avasavattanaṭṭhena anattāti passato mānasamugghāṭo nāma hoti.

If formations were permanent, it would be proper to take them as permanent. But what is impermanent is taken as permanent. Therefore, for one who sees them as impermanent in the sense of ceasing to be after having come to be, as suffering in the sense of being oppressed by arising and passing away, and as non-self in the sense of being uncontrollable, the uprooting of conceit occurs.

Sace [Pg.264] saṅkhārā sukhā bhaveyyuṃ, sukhāti gahetuṃ vaṭṭeyyuṃ, dukkhā ca pana sukhāti gahitā, tasmā te uppādavayapaṭipīḷanaṭṭhena dukkhā, hutvā abhāvaṭṭhena aniccā, avasavattanaṭṭhena anattāti passato nikantipariyādānaṃ nāma hoti.

If formations were pleasant, it would be proper to take them as pleasant. But what is suffering is taken as pleasant. Therefore, for one who sees them as suffering in the sense of being oppressed by arising and passing away, as impermanent in the sense of ceasing to be after having come to be, and as non-self in the sense of being uncontrollable, the complete abandoning of delight occurs.

Evaṃ saṅkhāre anattato passantassa diṭṭhisamugghāṭanaṃ nāma hoti. Aniccato passantassa mānasamugghāṭanaṃ nāma hoti. Dukkhato passantassa nikantipariyādānaṃ nāma hoti. Iti ayaṃ vipassanā attano attano ṭhāneyeva tiṭṭhatīti.

Thus, for one who sees formations as non-self, the uprooting of view occurs. For one who sees them as impermanent, the uprooting of conceit occurs. For one who sees them as suffering, the complete abandoning of delight occurs. Thus this insight stands in its own proper place.

Evaṃ arūpasattakavasenāpi tilakkhaṇaṃ āropetvā saṅkhāre sammasati. Ettāvatā panassa rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti.

In this way, one also comprehends formations by applying the three characteristics by way of the sevenfold comprehension of mentality. With this, both one's form meditation subject and mentality meditation subject become proficient.

722. So evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā, tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahati.

722. Thus, one who has mastered the meditation subjects of form and mentality, while penetrating here a portion of the eighteen great insights—which are to be attained in all aspects by way of the full understanding of abandoning, beginning from the contemplation of dissolution upwards—abandons the opposing states.

Aṭṭhārasa mahāvipassanā nāma aniccānupassanādikā paññā. Yāsu aniccānupassanaṃ bhāvento niccasaññaṃ pajahati, dukkhānupassanaṃ bhāvento sukhasaññaṃ pajahati, anattānupassanaṃ bhāvento attasaññaṃ pajahati, nibbidānupassanaṃ bhāvento nandiṃ pajahati, virāgānupassanaṃ bhāvento rāgaṃ pajahati, nirodhānupassanaṃ bhāvento samudayaṃ pajahati, paṭinissaggānupassanaṃ bhāvento ādānaṃ pajahati, khayānupassanaṃ bhāvento ghanasaññaṃ pajahati, vayānupassanaṃ bhāvento āyūhanaṃ pajahati, vipariṇāmānupassanaṃ bhāvento dhuvasaññaṃ pajahati, animittānupassanaṃ bhāvento nimittaṃ pajahati, appaṇihitānupassanaṃ bhāvento paṇidhiṃ pajahati, suññatānupassanaṃ bhāvento abhinivesaṃ pajahati, adhipaññādhammavipassanaṃ bhāvento sārādānābhinivesaṃ pajahati, yathābhūtañāṇadassanaṃ bhāvento sammohābhinivesaṃ pajahati, ādīnavānupassanaṃ bhāvento ālayābhinivesaṃ pajahati, paṭisaṅkhānupassanaṃ bhāvento appaṭisaṅkhaṃ pajahati, vivaṭṭānupassanaṃ bhāvento saṃyogābhinivesaṃ pajahati.

The eighteen great insights are wisdoms such as the contemplation of impermanence. By developing the contemplation of impermanence, one abandons the perception of permanence. By developing the contemplation of suffering, one abandons the perception of pleasure. By developing the contemplation of non-self, one abandons the perception of self. By developing the contemplation of disenchantment, one abandons delight. By developing the contemplation of dispassion, one abandons passion. By developing the contemplation of cessation, one abandons origination. By developing the contemplation of relinquishment, one abandons grasping. By developing the contemplation of destruction, one abandons the perception of compactness. By developing the contemplation of passing away, one abandons accumulation. By developing the contemplation of change, one abandons the perception of stability. By developing the contemplation of the signless, one abandons the sign. By developing the contemplation of the desireless, one abandons desire. By developing the contemplation of emptiness, one abandons adherence. By developing the higher-wisdom-insight into phenomena, one abandons adherence to grasping at a core. By developing the knowledge and vision of things as they really are, one abandons adherence to delusion. By developing the contemplation of danger, one abandons adherence to clinging. By developing the contemplation of reflection, one abandons non-reflection. By developing the contemplation of turning away, one abandons adherence to the fetters.

Tāsu [Pg.265] yasmā iminā aniccādilakkhaṇattayavasena saṅkhārā diṭṭhā, tasmā anicca-dukkha-anattānupassanā paṭividdhā honti. Yasmā ca ‘‘yā ca aniccānupassanā yā ca animittānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ’’. Tathā ‘‘yā ca dukkhānupassanā yā ca appaṇihitānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ’’. ‘‘Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227) vuttaṃ. Tasmā tāpi paṭividdhā honti.

Among these, because formations have been seen by way of these three characteristics of impermanence and so forth, the contemplations of impermanence, suffering, and non-self are penetrated. And because it is said: 'The contemplation of impermanence and the contemplation of the signless are the same in meaning, differing only in expression. Similarly, the contemplation of suffering and the contemplation of the desireless are the same in meaning, differing only in expression. The contemplation of non-self and the contemplation of emptiness are the same in meaning, differing only in expression' (Paṭisambhidāmagga I 227), these too are penetrated.

Adhipaññādhammavipassanā pana sabbāpi vipassanā. Yathābhūtañāṇadassanaṃ kaṅkhāvitaraṇavisuddhiyā eva saṅgahitaṃ. Iti idampi dvayaṃ paṭividdhameva hoti. Sesesu vipassanāñāṇesu kiñci paṭividdhaṃ, kiñci appaṭividdhaṃ, tesaṃ vibhāgaṃ parato āvikarissāma.

The higher-wisdom-insight into phenomena, however, is all insight. The knowledge and vision of things as they really are is included in the purification by overcoming doubt itself. Thus, this pair is also penetrated. Among the remaining insight-knowledges, some are penetrated and some are not; we will make their distinction clear later.

Yadeva hi paṭividdhaṃ, taṃ sandhāya idaṃ vuttaṃ ‘‘evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā. Tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahatī’’ti.

It is with reference to what has been penetrated that this was said: 'Thus, one who has mastered the meditation subjects of form and mentality, while penetrating here a portion of the eighteen great insights—which are to be attained in all aspects by way of the full understanding of abandoning, beginning from the contemplation of dissolution upwards—abandons the opposing states.'

Udayabbayañāṇakathā

The Explanation of the Knowledge of Arising and Passing Away

723. So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā, yaṃ taṃ sammasanañāṇānantaraṃ ‘‘paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇa’’nti (paṭi. ma. mātikā 1.6) udayabbayānupassanaṃ vuttaṃ, tassa adhigamāya yogaṃ ārabhati. Ārabhamāno ca saṅkhepato tāva ārabhati. Tatrāyaṃ pāḷi –

723. Thus, with his knowledge purified by abandoning the perception of permanence and so on, the counterparts of the contemplation of impermanence and so on, and having gone beyond the knowledge of comprehension, he undertakes the practice to attain the contemplation of arising and passing away. This, which follows the knowledge of comprehension, is spoken of as 'wisdom in contemplating the alteration of present phenomena, knowledge in the contemplation of arising and passing away' (Paṭis. M. 1:6). When undertaking this, he begins at first in brief. Here is the Pāli text:

‘‘Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. Jātā vedanā… saññā… saṅkhārā… viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇa’’nti (paṭi. ma. 1.49).

'How is there wisdom in contemplating the alteration of present phenomena, knowledge in contemplating arising and passing away? Arisen form is present; its characteristic of production is arising, its characteristic of alteration is passing away; the contemplation of this is knowledge. Arisen feeling… perception… formations… consciousness… arisen eye… up to… arisen becoming is present; its characteristic of production is arising, its characteristic of alteration is passing away; the contemplation of this is knowledge' (Paṭis. M. 1:49).

So [Pg.266] iminā pāḷinayena jātassa nāmarūpassa nibbattilakkhaṇaṃ jātiṃ uppādaṃ abhinavākāraṃ ‘‘udayo’’ti, vipariṇāmalakkhaṇaṃ khayaṃ bhaṅgaṃ ‘‘vayo’’ti samanupassati. So evaṃ pajānāti ‘‘imassa nāmarūpassa uppattito pubbe anuppannassa rāsi vā nicayo vā natthi, uppajjamānassāpi rāsito vā nicayato vā āgamanaṃ nāma natthi, nirujjhamānassāpi disāvidisāgamanaṃ nāma natthi, niruddhassāpi ekasmiṃ ṭhāne rāsito nicayato nidhānato avaṭṭhānaṃ nāma natthi. Yathā pana vīṇāya vādiyamānāya uppannasaddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato, na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca upavīṇañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti. Evaṃ sabbepi rūpārūpino dhammā ahutvā sambhonti, hutvā paṭiventī’’ti.

Thus, by this Pāli method, he contemplates the characteristic of origination of arisen name-and-form—birth, arising, a fresh state—as 'arising,' and the characteristic of alteration—dissolution, breaking apart—as 'passing away.' He understands thus: 'Before the arising of this name-and-form, there was no mass or accumulation of the unarisen. When arising, there is no coming from a mass or accumulation. When ceasing, there is no going to any direction. When ceased, there is no remaining as a mass, accumulation, or deposit in any place. Just as when a lute is played, the sound that arises has no prior accumulation before its arising, nor does it come from an accumulation when arising, nor does it go to any direction when ceasing, nor does it remain accumulated anywhere when ceased—but rather, dependent on the lute, the plectrum, and the man's appropriate effort, it comes to be from not having been, and having been, it ceases. So too, all material and immaterial phenomena come to be from not having been, and having been, they cease.'

724. Evaṃ saṅkhepato udayabbayamanasikāraṃ katvā puna yāni etasseva udayabbayañāṇassa vibhaṅge –

724. Having thus briefly attended to arising and passing away, again, in the analysis of this very knowledge of arising and passing away:

‘‘Avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā… kammasamudayā… āhārasamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

'With the arising of ignorance, the arising of form'—he sees the arising of the form aggregate in terms of the arising of conditions. 'With the arising of craving… kamma… nutriment, the arising of form'—he sees the arising of the form aggregate in terms of the arising of conditions. Even when seeing the characteristic of production, he sees the arising of the form aggregate. Seeing the arising of the form aggregate, he sees these five characteristics.

‘‘Avijjānirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā… kammanirodhā… āhāranirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passantopi imāni pañca lakkhaṇāni passati’’ (paṭi. ma. 1.50).

'With the cessation of ignorance, form ceases'—he sees the passing away of the form aggregate in terms of the cessation of conditions. 'With the cessation of craving… of kamma… of nutriment, form ceases'—he sees the passing away of the form aggregate in terms of the cessation of conditions. Even when seeing the characteristic of alteration, he sees the passing away of the form aggregate. Even when seeing the passing away of the form aggregate, he sees these five characteristics' (Paṭis. M. 1:50).

Tathā ‘‘avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā… kammasamudayā… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa [Pg.267] udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. Avijjānirodhā… taṇhānirodhā… kammanirodhā… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati’’ (paṭi. ma. 1.50).

Similarly: 'With the arising of ignorance, the arising of feeling'—he sees the arising of the feeling aggregate in terms of the arising of conditions. 'With the arising of craving… with the arising of kamma… with the arising of contact, the arising of feeling'—he sees the arising of the feeling aggregate in terms of the arising of conditions. Even when seeing the characteristic of production, he sees the arising of the feeling aggregate. Seeing the arising of the feeling aggregate, he sees these five characteristics. 'With the cessation of ignorance… with the cessation of craving… with the cessation of kamma… with the cessation of contact, the cessation of feeling'—he sees the passing away of the feeling aggregate in terms of the cessation of conditions. Even when seeing the characteristic of alteration, he sees the passing away of the feeling aggregate. Seeing the passing away of the feeling aggregate, he sees these five characteristics' (Paṭis. M. 1:50).

Vedanākkhandhassa viya ca saññāsaṅkhāraviññāṇakkhandhānaṃ. Ayaṃ pana viseso, viññāṇakkhandhassa phassaṭṭhāne ‘‘nāmarūpasamudayā, nāmarūpanirodhā’’ti –

For the aggregates of perception, formations, and consciousness, it is like for the feeling aggregate. However, there is this distinction: for the consciousness aggregate, in place of 'contact' it is said: 'With the arising of name-and-form... with the cessation of name-and-form...'

Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā paññāsa lakkhaṇāni vuttāni. Tesaṃ vasena evampi rūpassa udayo evampi rūpassa vayo, evampi rūpaṃ udeti, evampi rūpaṃ vetīti paccayato ceva khaṇato ca vitthārena manasikāraṃ karoti.

Thus, for each aggregate, fifty characteristics are spoken of for the seeing of arising and passing away, ten for each. Based on these, he attends in detail to: 'In this way there is the arising of form, in this way its passing away; in this way form arises, in this way it passes away,' considering this both in terms of conditions and in terms of moments.

725. Tassevaṃ manasikaroto ‘‘iti kirime dhammā ahutvā sambhonti, hutvā paṭiventī’’ti ñāṇaṃ visadataraṃ hoti. Tassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti.

725. As he thus attends, his knowledge becomes clearer: 'Indeed, these phenomena, not having been, come into being; and having been, they vanish.' For him who thus sees arising and passing away in two ways—by way of conditions and by way of moments—the distinctions concerning the truths, dependent origination, the method, and characteristics become manifest.

726. Yañhi so avijjādisamudayā khandhānaṃ samudayaṃ, avijjādinirodhā ca khandhānaṃ nirodhaṃ passati, idamassa paccayato udayabbayadassanaṃ. Yaṃ pana nibbattilakkhaṇavipariṇāmalakkhaṇāni passanto khandhānaṃ udayabbayaṃ passati, idamassa khaṇato udayabbayadassanaṃ, uppattikkhaṇeyeva hi nibbattilakkhaṇaṃ. Bhaṅgakkhaṇe ca vipariṇāmalakkhaṇaṃ.

726. For when he sees the arising of the aggregates due to the arising of ignorance and so on, and the cessation of the aggregates due to the cessation of ignorance and so on, this is his seeing of arising and passing away in terms of conditions. But when he sees the arising and passing away of the aggregates by observing the characteristics of production and alteration, this is his seeing of arising and passing away in terms of moments. For the characteristic of production is at the moment of arising, and the characteristic of alteration is at the moment of dissolution.

727. Iccassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato paccayato udayadassanena samudayasaccaṃ pākaṭaṃ hoti janakāvabodhato. Khaṇato udayadassanena dukkhasaccaṃ pākaṭaṃ hoti jātidukkhāvabodhato. Paccayato vayadassanena nirodhasaccaṃ pākaṭaṃ hoti paccayānuppādena paccayavataṃ anuppādāvabodhato. Khaṇato vayadassanena dukkhasaccameva pākaṭaṃ hoti maraṇadukkhāvabodhato. Yañcassa [Pg.268] udayabbayadassanaṃ, maggovāyaṃ lokikoti maggasaccaṃ pākaṭaṃ hoti tatra sammohavighātato.

727. Thus, for one who sees arising and passing away in these two ways—by way of conditions and by way of moments—the truth of origination becomes evident through seeing arising by way of conditions, by comprehending the generative cause. The truth of suffering becomes evident through seeing arising by way of moments, by comprehending the suffering of birth. The truth of cessation becomes evident through seeing passing away by way of conditions, by comprehending the non-arising of things dependent on conditions through the non-arising of their conditions. The truth of suffering becomes evident again through seeing passing away by way of moments, by comprehending the suffering of death. And that seeing of arising and passing away, which is the mundane path, makes the truth of the path evident by dispelling delusion therein.

728. Paccayato cassa udayadassanena anulomo paṭiccasamuppādo pākaṭo hoti, ‘‘imasmiṃ sati idaṃ hotī’’ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) avabodhato. Paccayato vayadassanena paṭilomo paṭiccasamuppādo pākaṭo hoti, ‘‘imassa nirodhā idaṃ nirujjhatī’’ti (ma. ni. 1.406; saṃ. ni. 2.21; udā. 2) avabodhato. Khaṇato pana udayabbayadassanena paṭiccasamuppannā dhammā pākaṭā honti saṅkhatalakkhaṇāvabodhato. Udayabbayavanto hi saṅkhatā, te ca paṭiccasamuppannāti.

728. Furthermore, for one who sees arising by way of conditions, dependent origination in forward order becomes clear, through comprehending, 'When this is, that comes to be' (M I 404; S II 21; Ud 1). By seeing passing away by way of conditions, dependent origination in reverse order becomes clear, through comprehending, 'With the cessation of this, that ceases' (M I 406; S II 21; Ud 2). But by seeing arising and passing away by way of moments, dependently arisen phenomena become clear through comprehending the characteristic of the conditioned. For things that possess arising and passing away are conditioned, and those are dependently arisen.

729. Paccayato cassa udayadassanena ekattanayo pākaṭo hoti hetuphalasambandhena santānassa anupacchedāvabodhato. Atha suṭṭhutaraṃ ucchedadiṭṭhiṃ pajahati. Khaṇato udayadassanena nānattanayo pākaṭo hoti navanavānaṃ uppādāvabodhato. Atha suṭṭhutaraṃ sassatadiṭṭhiṃ pajahati. Paccayato cassa udayabbayadassanena abyāpāranayo pākaṭo hoti dhammānaṃ avasavattibhāvāvabodhato. Atha suṭṭhutaraṃ attadiṭṭhiṃ pajahati. Paccayato pana udayadassanena evaṃdhammatānayo pākaṭo hoti paccayānurūpena phalassa uppādāvabodhato. Atha suṭṭhutaraṃ akiriyadiṭṭhiṃ pajahati.

729. Furthermore, for one who sees arising by way of conditions, the method of unity becomes clear through comprehending the non-interruption of the continuity by the connection of cause and result. Then one thoroughly abandons the view of annihilation. By seeing arising by way of moments, the method of diversity becomes clear through comprehending the arising of ever new phenomena. Then one thoroughly abandons the view of eternalism. Furthermore, by seeing arising and passing away by way of conditions, the method of non-agency becomes clear through comprehending the state of phenomena being beyond control. Then one thoroughly abandons the view of self. But by seeing arising by way of conditions, the method of thusness becomes clear through comprehending the arising of the result in conformity with the condition. Then one thoroughly abandons the view of non-action.

730. Paccayato cassa udayadassanena anattalakkhaṇaṃ pākaṭaṃ hoti dhammānaṃ nirīhakattapaccayapaṭibaddhavuttitāvabodhato. Khaṇato udayabbayadassanena aniccalakkhaṇaṃ pākaṭaṃ hoti hutvā abhāvāvabodhato, pubbantāparantavivekāvabodhato ca. Dukkhalakkhaṇampi pākaṭaṃ hoti udayabbayehi paṭipīḷanāvabodhato. Sabhāvalakkhaṇampi pākaṭaṃ hoti udayabbayaparicchinnāvabodhato. Sabhāvalakkhaṇe saṅkhatalakkhaṇassa tāvakālikattampi pākaṭaṃ hoti udayakkhaṇe vayassa, vayakkhaṇe ca udayassa abhāvāvabodhatoti.

730. Furthermore, by seeing arising by way of conditions, the characteristic of not-self becomes clear through comprehending that phenomena are without an agent and their occurrence is bound to conditions. By seeing arising and passing away by way of moments, the characteristic of impermanence becomes clear through comprehending their non-existence after having come to be, and through comprehending their voidness of a past and a future. The characteristic of suffering also becomes clear through comprehending the oppression by arising and passing away. The characteristic of own-nature also becomes clear through comprehending that it is defined by arising and passing away. Within the characteristic of own-nature, the temporariness of the characteristic of the conditioned also becomes clear through comprehending the absence of passing away at the moment of arising, and the absence of arising at the moment of passing away.

731. Tassevaṃ pākaṭībhūtasaccapaṭiccasamuppādanayalakkhaṇabhedassa ‘‘evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī’’ti niccanavāva hutvā saṅkhārā [Pg.269] upaṭṭhahanti. Na kevalañca niccanavā, sūriyuggamane ussāvabindu viya udakabubbuḷo viya udake daṇḍarāji viya āragge sāsapo viya vijjuppādo viya ca parittaṭṭhāyino. Māyāmarīcisupinantaalātacakkagandhabbanagarapheṇakadaliādayo viya assārā nissārāti cāpi upaṭṭhahanti.

731. To one for whom the distinctions of the truths, dependent origination, methods, and characteristics have thus become manifest, formations appear as ever new, in the sense: 'Indeed, these phenomena, not having arisen before, arise; and having arisen, they cease.' And not only as ever new, but they also appear as lasting for a short time, like a dewdrop at sunrise, a bubble on water, a line drawn on water, a mustard seed on the point of an awl, or a flash of lightning. They also appear as coreless and essenceless, like an illusion, a mirage, a dream, a whirling firebrand, a city of gandhabbas, foam, a plantain trunk, and so on.

Ettāvatānena ‘‘vayadhammameva uppajjati, uppannañca vayaṃ upetī’’ti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ nāma taruṇavipassanāñāṇaṃ adhigataṃ hoti, yassādhigamā āraddhavipassakoti saṅkhaṃ gacchati.

By this much, having penetrated the fifty characteristics in this manner—'Only that which is of a vanishing nature arises, and what has arisen goes to vanishing'—one has attained the tender insight-knowledge called 'contemplation of arising and passing away.' Through its attainment, one is reckoned as 'one who has commenced insight.'

Vipassanupakkilesakathā

The Account of the Corruptions of Insight

732. Athassa imāya taruṇavipassanāya āraddhavipassakassa dasa vipassanupakkilesā uppajjanti. Vipassanupakkilesā hi paṭivedhappattassa ariyasāvakassa ceva vippaṭipannakassa ca nikkhittakammaṭṭhānassa kusītapuggalassa nuppajjanti. Sammāpaṭipannakassa pana yuttapayuttassa āraddhavipassakassa kulaputtassa uppajjantiyeva.

732. Then, for this one who has commenced insight with this tender insight, ten corruptions of insight arise. For the corruptions of insight do not arise for a noble disciple who has attained penetration, nor for one who is practicing wrongly, nor for one who has laid aside his meditation subject, nor for a lazy person. But they do indeed arise for a son of good family who is practicing rightly, is properly engaged, and has commenced insight.

Katame pana te dasa upakkilesāti? Obhāso, ñāṇaṃ, pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikantīti. Vuttañhetaṃ –

Now, what are these ten corruptions? Illumination, knowledge, rapture, tranquility, happiness, resolution, exertion, establishment, equanimity, and delight. For it has been said:

‘‘Kathaṃ dhammuddhaccaviggahitamānasaṃ hoti? Aniccato manasikaroto obhāso uppajjati, ‘obhāso dhammo’ti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti’’.

'How is it that the mind becomes seized by agitation over phenomena? For one attending to impermanence, an illumination arises. One adverts to the illumination, thinking, 'This illumination is the Dhamma.' From that, distraction and agitation arise. With a mind seized by that agitation, one does not know as it really is the establishing of mindfulness on impermanence... on suffering... on not-self.'

Tathā ‘‘aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti… passaddhi… sukhaṃ… adhimokkho… paggaho… upaṭṭhānaṃ… upekkhā… nikanti uppajjati, ‘nikanti dhammo’ti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī’’ti (paṭi. ma. 2.6).

Similarly: 'For one attending to impermanence, knowledge arises... rapture... tranquility... happiness... resolution... exertion... establishment... equanimity... delight arises. One adverts to the delight, thinking, "This delight is the Dhamma." From that, distraction and agitation arise. With a mind seized by that agitation, one does not know as it really is the establishing of mindfulness on impermanence... on suffering... on not-self' (Paṭis II 6).

733. Tattha [Pg.270] obhāsoti vipassanobhāso. Tasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggappattosmi phalapattosmī’’ti amaggameva ‘‘maggo’’ti, aphalameva ca ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā obhāsameva assādento nisīdati.

733. Herein, illumination means the illumination of insight. When it arises, the meditator thinks: 'Indeed, never before has such an illumination arisen in me. Surely, I have attained the path, I have attained the fruit!' He grasps what is not the path as 'path' and what is not the fruit as 'fruit.' For him who thus grasps the non-path as path and the non-fruit as fruit, the course of insight is said to have gone astray. Abandoning his basic meditation subject, he sits down just enjoying the illumination.

So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati. Kassaci antogabbhaṃ. Kassaci bahigabbhampi. Kassaci sakalavihāraṃ, gāvutaṃ, aḍḍhayojanaṃ, yojanaṃ, dviyojanaṃ, tiyojanaṃ…pe… kassaci pathavītalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi.

Now this illumination arises for a certain bhikkhu illuminating only the space of his seat. For another, the inner chamber. For another, the exterior of the chamber too. For another, the entire monastery, a gāvuta, half a yojana, a yojana, two yojanas, three yojanas... For another, it makes a single light from the surface of the earth up to the Akaniṭṭha Brahma-world. But for the Blessed One, it arose illuminating the ten-thousand-world-system.

Evaṃ vemattatāya cassa idaṃ vatthu – cittalapabbate kira dvikuṭṭagehassa anto dve therā nisīdiṃsu. Taṃdivasañca kāḷapakkhuposatho hoti, meghapaṭalacchannā disā, rattibhāge caturaṅgasamannāgataṃ tamaṃ pavattati. Atheko thero āha – ‘‘bhante, mayhaṃ idāni cetiyaṅgaṇamhi sīhāsane pañcavaṇṇāni kusumāni paññāyantī’’ti. Taṃ itaro āha – ‘‘anacchariyaṃ, āvuso, kathesi, mayhaṃ panetarahi mahāsamuddamhi yojanaṭṭhāne macchakacchapā paññāyantī’’ti.

And on its diversity, this is a story. On Cittalapabbata, it seems, two elders were sitting inside a two-storied house. That day was the Uposatha of the dark fortnight, the quarters were covered by a veil of clouds, and in the night a four-factored darkness prevailed. Then one elder said: 'Venerable sir, just now five-colored flowers on the lion-throne in the shrine courtyard are visible to me.' The other said to him: 'You say nothing wonderful, friend. But to me, just now, fish and turtles a yojana away in the great ocean are visible.'

Ayaṃ pana vipassanupakkileso yebhuyyena samathavipassanālābhino uppajjati. So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato ‘‘arahā aha’’nti cittaṃ uppādeti uccavālikavāsī mahānāgatthero viya haṃkanakavāsī mahādattatthero viya cittalapabbate niṅkapeṇṇakapadhānagharavāsī cūḷasumanatthero viya ca.

This corruption of insight, however, arises for the most part in one who has obtained both serenity and insight. Because the defilements suppressed by the attainment do not manifest, he generates the thought, 'I am an arahant,' like the Elder Mahānāga, a resident of Uccavālika, or the Elder Mahādatta, a resident of Haṃkanaka, or the Elder Cūḷasumana, a resident of the Niṅkapeṇṇaka meditation house on Cittalapabbata.

Tatridaṃ ekavatthuparidīpanaṃ – talaṅgaravāsī dhammadinnatthero kira nāma eko pabhinnapaṭisambhido mahākhīṇāsavo mahato bhikkhusaṅghassa ovādadāyako [Pg.271] ahosi. So ekadivasaṃ attano divāṭṭhāne nisīditvā ‘‘kinnu kho amhākaṃ ācariyassa uccavālikavāsīmahānāgattherassa samaṇabhāvakiccaṃ matthakaṃ pattaṃ, no’’ti āvajjanto puthujjanabhāvamevassa disvā ‘‘mayi agacchante puthujjanakālakiriyameva karissatī’’ti ca ñatvā iddhiyā vehāsaṃ uppatitvā divāṭṭhāne nisinnassa therassa samīpe orohitvā vanditvā vattaṃ dassetvā ekamantaṃ nisīdi. ‘‘Kiṃ, āvuso dhammadinna, akāle āgatosī’’ti ca vutte ‘‘pañhaṃ, bhante, pucchituṃ āgatomhī’’ti āha. Tato ‘‘pucchāvuso, jānamānā kathayissāmā’’ti vutte pañhasahassaṃ pucchi.

Herein, this is an illustration with one story. It seems there was an elder named Dhammadinna, a resident of Talaṅgara, a great arahant who had attained the analytical knowledges and was an advisor to a large Saṅgha of bhikkhus. One day, while sitting in his daytime quarters, he adverted: 'Has our teacher, the Elder Mahānāga of Uccavālika, reached the culmination of the task of a recluse, or not?' Seeing that he was still a worldling, and knowing, 'If I do not go, he will die as a worldling,' he rose into the air by psychic power, descended near the elder who was seated in his daytime quarters, paid homage, showed his respects, and sat down to one side. When he was asked, 'Why have you come at the wrong time, friend Dhammadinna?' he replied, 'I have come to ask a question, venerable sir.' Then, when told, 'Ask, friend; if we know, we shall say,' he asked a thousand questions.

Thero pucchitapucchitaṃ asajjamānova kathesi. Tato ‘‘atitikkhaṃ vo, bhante, ñāṇaṃ, kadā tumhehi ayaṃ dhammo adhigato’’ti vutte ‘‘ito saṭṭhivassakāle, āvuso’’ti āha. Samādhimpi, bhante, vaḷañjethāti, na yidaṃ, āvuso, bhāriyanti. Tena hi, bhante, ekaṃ hatthiṃ māpethāti. Thero sabbasetaṃ hatthiṃ māpesi. Idāni, bhante, yathā ayaṃ hatthī añcitakaṇṇo pasāritanaṅguṭṭho soṇḍaṃ mukhe pakkhipitvā bheravaṃ koñcanādaṃ karonto tumhākaṃ abhimukho āgacchati, tathā naṃ karothāti. Thero tathā katvā vegena āgacchato hatthissa bheravaṃ ākāraṃ disvā uṭṭhāya palāyituṃ āraddho. Tamenaṃ khīṇāsavatthero hatthaṃ pasāretvā cīvarakaṇṇe gahetvā ‘‘bhante, khīṇāsavassa sārajjaṃ nāma hotī’’ti āha.

The elder answered each question he was asked without hesitating. Then, when asked, 'Your knowledge is exceedingly sharp, venerable sir. When did you attain this Dhamma?' he replied, 'Sixty years ago, friend.' 'Do you still practice concentration, venerable sir?' 'Friend, that is not a difficult task.' 'In that case, venerable sir, create an elephant.' The elder created an all-white elephant. 'Now, venerable sir, make it come towards you with its ears bent back, its tail outstretched, and its trunk placed in its mouth, making a terrifying trumpeting sound.' The elder did so, but on seeing the terrifying appearance of the elephant coming at him with speed, he got up and started to flee. The elder who was an arahant stretched out his hand, grabbed him by the corner of his robe, and said: 'Venerable sir, can one whose cankers are destroyed have fear?'

So tamhi kāle attano puthujjanabhāvaṃ ñatvā ‘‘avassayo me, āvuso, dhammadinna hohī’’ti vatvā pādamūle ukkuṭikaṃ nisīdi. ‘‘Bhante, tumhākaṃ avassayo bhavissāmiccevāhaṃ āgato, mā cintayitthā’’ti kammaṭṭhānaṃ kathesi. Thero kammaṭṭhānaṃ gahetvā caṅkamaṃ āruyha tatiye padavāre aggaphalaṃ arahattaṃ pāpuṇi. Thero kira dosacarito ahosi. Evarūpā bhikkhū obhāse kampanti.

At that moment, realizing his own state as a worldling, he said, 'Friend Dhammadinna, be my refuge!' and sat down on his heels at his feet. 'Venerable sir, it is precisely to become your refuge that I have come. Do not worry.' And he gave him a meditation subject. The elder took the meditation subject, mounted the meditation walk, and at the third step attained the supreme fruit, arahantship. It seems the elder was of a hateful temperament. Such bhikkhus are shaken by the illumination.

734. Ñāṇanti vipassanāñāṇaṃ. Tassa kira rūpārūpadhamme tulayantassa tīrentassa vissaṭṭhaindavajiramiva avihatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ ñāṇaṃ uppajjati.

734. Knowledge means insight knowledge. It is said that for one who is weighing and judging material and immaterial phenomena, there arises a knowledge that is sharp, brave, and exceedingly clear, with its speed unimpeded like the thunderbolt of Indra that has been released.

Pītīti [Pg.272] vipassanāpīti. Tassa kira tasmiṃ samaye khuddakāpīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti ayaṃ pañcavidhā pīti sakalasarīraṃ pūrayamānā uppajjati.

Rapture means insight-rapture. It is said that at that time these five kinds of rapture arise, filling his entire body: minor rapture, momentary rapture, showering rapture, uplifting rapture, and pervading rapture.

Passaddhīti vipassanāpassaddhi. Tassa kira tasmiṃ samaye rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittānaṃ neva daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññaṃ, na vaṅkatā hoti, atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni suvisadāni ujukāniyeva honti. So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati. Yaṃ sandhāya vuttaṃ –

Tranquility means insight-tranquility. It is said that at that time, for one sitting in his night quarters or day quarters, there is no distress, heaviness, rigidity, unwieldiness, sickness, or crookedness of body and mind. Instead, his body and mind are tranquil, light, malleable, wieldy, proficient, and straight. With his body and mind aided by these qualities beginning with tranquility, at that time he experiences a superhuman delight. In reference to this it has been said:

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī rati hoti, sammā dhammaṃ vipassato.

For a bhikkhu who has entered an empty abode, Whose mind is peaceful, There is a superhuman delight As he rightly discerns the Dhamma.

‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 373-374);

"Whenever he comprehends the arising and passing away of the aggregates, he finds rapture and joy: that is the deathless for those who know." (Dhp. 374)

Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādisampayuttā passaddhi uppajjati.

Thus, for him, tranquility arises, which, being endowed with lightness and other such qualities, brings about this superhuman delight.

Sukhanti vipassanāsukhaṃ. Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati.

"Sukha" means the happiness of insight. For at that time, an extremely refined happiness arises in him, suffusing his entire body.

Adhimokkhoti saddhā. Vipassanāsampayuttāyeva hissa cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā uppajjati.

"Adhimokkha" means faith. For a powerful faith associated only with insight arises in him, which is an exceptional clarity concerning the mind and mental factors.

Paggahoti vīriyaṃ. Vipassanāsampayuttameva hissa asithilaṃ anaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati.

"Paggaha" means energy. For energy associated only with insight arises in him that is not lax, not over-exerted, and well-sustained.

Upaṭṭhānanti sati. Vipassanāsampayuttāyeva hissa supaṭṭhitā supatiṭṭhitā nikhātā acalā pabbatarājasadisā sati uppajjati. So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasikaroti paccavekkhati, taṃ taṃ ṭhānamassa okkhanditvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti.

"Upaṭṭhāna" means mindfulness. For mindfulness associated only with insight arises in him that is well-established, firmly founded, dug in, unshakable, like a king of mountains. Whatever object he adverts to, considers, gives attention to, or reviews, that very object presents itself to his mindfulness, leaping and jumping upon it, like another world to the divine eye.

Upekkhāti [Pg.273] vipassanupekkhā ceva āvajjanupekkhā ca. Tasmiṃ hissa samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhāpi balavatī uppajjati. Manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva pattapuṭe pakkhitta tattanārāco viya ca sūrā tikhiṇā hutvā vahati.

"Upekkhā" means both the equanimity of insight and the equanimity of adverting. At that time, a powerful equanimity of insight, which is a state of neutrality towards all formations, arises in him, as does the equanimity of adverting at the mind-door. For him, as he adverts to this or that object, the latter proceeds valiantly and sharply, like a discharged thunderbolt of Inda or like a heated iron arrow placed in a leaf-cup.

Nikantīti vipassanānikanti. Evaṃ obhāsādipaṭimaṇḍitāya hissa vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati. Yā nikanti kilesoti pariggahetumpi na sakkā hoti.

"Nikanti" means delight in insight. For as he forms an attachment to the insight adorned with light and so on, a subtle delight of peaceful appearance arises in him. This delight is such that it cannot even be grasped as a defilement.

Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikanti uppannapubbā, addhā maggappattosmi phalappattosmī’’ti amaggameva ‘‘maggo’’ti aphalameva ca ‘‘phala’’nti gaṇhāti. Tassa amaggaṃ ‘‘maggo’’ti aphalaṃ ‘‘phala’’nti gaṇhato vipassanāvīthi ukkantā nāma hoti. So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdatīti.

Just as with the light, so too, when any of these others has arisen, the yogi thinks: "Surely, never before has such knowledge arisen in me, nor such joy, tranquility, happiness, resolution, exertion, mindfulness, equanimity, or delight. I have certainly attained the path, I have attained the fruit!" Thus he grasps what is not the path as the path and what is not the fruit as the fruit. For one who grasps the non-path as the path and the non-fruit as the fruit, the course of insight is said to have gone astray. Having abandoned his basic meditation subject, he sits savoring that very delight.

735. Ettha ca obhāsādayo upakkilesavatthutāya upakkilesāti vuttā, na akusalattā. Nikanti pana upakkileso ceva upakkilesavatthu ca. Vatthuvaseneva cete dasa. Gāhavasena pana samatiṃsa honti. Kathaṃ? ‘‘Mama obhāso uppanno’’ti gaṇhato hi diṭṭhigāho hoti, ‘‘manāpo vata obhāso uppanno’’ti gaṇhato mānagāho, obhāsaṃ assādayato taṇhāgāho, iti obhāse diṭṭhimānataṇhāvasena tayo gāhā. Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti. Tesaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu kampati vikkhipati. Obhāsādīsu ekekaṃ ‘‘etaṃ mama, esohamasmi, eso me attā’’ti (ma. ni. 1.241) samanupassati. Tenāhu porāṇā –

735. Herein, light and the others are called corruptions because they are the basis for corruption, not because they are unwholesome. Delight, however, is both a corruption and a basis for corruption. By way of their basis, they are ten. But by way of grasping, they become thirty. How so? For one who grasps thinking, "Light has arisen for me," there is grasping by view. For one who grasps thinking, "Ah, how pleasing is the light that has arisen," there is grasping by conceit. For one who savors the light, there is grasping by craving. Thus, in the case of light, there are three kinds of grasping: by view, conceit, and craving. The same applies to the rest. In this way, by way of grasping, there are thirty corruptions. Because of them, the unskilled, inexpert yogi trembles and is distracted by light and the others. He regards each of them, from light onwards, thus: "This is mine, this I am, this is my self." Therefore the ancients said:

‘‘Obhāse ceva ñāṇe ca, pītiyā ca vikampati;

Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.

"At light and knowledge, and at joy, he trembles; at tranquility and happiness, by which the mind is shaken.

‘‘Adhimokkhe [Pg.274] ca paggāhe, upaṭṭhāne ca kampati;

Upekkhāvajjanāyañca, upekkhāya nikantiyā’’ti. (paṭi. ma. 2.7);

"At resolution and exertion, and at mindfulness, he trembles; at the equanimity of adverting, at equanimity, and at delight."

Maggāmaggavavatthānakathā

The Discourse on the Determination of Path and Not-Path

736. Kusalo pana paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu ‘‘ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo’’ti iti vā taṃ paññāya paricchindati upaparikkhati. Atha vā panassa evaṃ hoti, ‘‘sace obhāso attā bhaveyya, ‘attā’ti gahetuṃ vaṭṭeyya. Anattā ca panāyaṃ ‘attā’ti gahito. Tasmā so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, uppādavayapaṭipīḷanaṭṭhena dukkho’’ti sabbaṃ arūpasattake vuttanayena vitthāretabbaṃ. Yathā ca obhāse, evaṃ sesesupi.

736. But the skilled, wise, expert, and intelligent yogi, when light and the others arise, defines and investigates them with wisdom thus: "This light has arisen in me. But it is impermanent, conditioned, dependently arisen, of a nature to be destroyed, of a nature to vanish, of a nature to fade away, of a nature to cease." Or it occurs to him thus: "If light were self, it would be right to take it as 'self.' But it is non-self, though taken as 'self.' Therefore, because it is not subject to one's will, it is non-self; because it ceases after having come to be, it is impermanent; because it is oppressed by arising and passing away, it is suffering." All this should be elaborated in the way stated in the sevenfold analysis of the formless. And as with light, so with the rest.

So evaṃ upaparikkhitvā obhāsaṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti (ma. ni. 1.241) samanupassati. Ñāṇaṃ…pe… nikantiṃ ‘‘netaṃ mama, nesohamasmi, na meso attā’’ti (ma. ni. 1.241) samanupassati. Evaṃ samanupassanto obhāsādīsu na kampati na vedhati. Tenāhu porāṇā –

Having investigated in this way, he regards light thus: "This is not mine, this I am not, this is not my self." He regards knowledge... he regards delight thus: "This is not mine, this I am not, this is not my self." Regarding them thus, he does not tremble or shake on account of light and the others. Therefore the ancients said:

‘‘Imāni dasa ṭhānāni, paññāyassa pariccitā;

Dhammuddhaccakusalo hoti, na ca vikkhepaṃ gacchatī’’ti. (paṭi. ma. 2.7);

"When these ten instances are defined by one's wisdom, one becomes skilled in regard to agitation over phenomena and does not fall into distraction."

So evaṃ vikkhepaṃ agacchanto taṃ samatiṃsavidhaṃ upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo. Upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti. Tassevaṃ ‘‘ayaṃ maggo, ayaṃ na maggo’’ti maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ maggāmaggañāṇadassanavisuddhīti veditabbaṃ.

Thus, not falling into distraction and having disentangled the thirty-fold tangle of corruptions, he determines what is the path and what is not the path, knowing: "Light and the other states are not the path; but the insight knowledge that is free from the corruptions and has entered upon the right course—that is the path." The knowledge that is established by knowing, "This is the path, this is not the path," should be understood as the purification by knowledge and vision of path and not-path.

Ettāvatā ca pana tena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti. Kathaṃ? Diṭṭhivisuddhiyaṃ tāva nāmarūpassa vavatthāpanena dukkhasaccassa vavatthānaṃ kataṃ. Kaṅkhāvitaraṇavisuddhiyaṃ paccayapariggahaṇena samudayasaccassa vavatthānaṃ. Imissaṃ maggāmaggañāṇadassanavisuddhiyaṃ sammāmaggassa avadhāraṇena maggasaccassa vavatthānaṃ [Pg.275] katanti, evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti.

And by this much, a determination of the three truths has been made by him. How? Firstly, in the purification of view, by determining mentality-materiality, a determination of the truth of suffering is made. In the purification by overcoming doubt, by comprehending conditions, a determination of the truth of the origin is made. In this purification by knowledge and vision of path and not-path, by ascertaining the right path, a determination of the truth of the path is made. Thus, by means of mundane knowledge alone, a determination of the three truths has been made.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in the Path of Purification, composed for the gladdening of good people,

Paññābhāvanādhikāre

in the Section on the Development of Wisdom,

Maggāmaggañāṇadassanavisuddhiniddeso nāma

the exposition of the Purification by Knowledge and Vision of Path and Not-Path,

Vīsatimo paricchedo.

the Twentieth Chapter.

21. Paṭipadāñāṇadassanavisuddhiniddeso

21. Exposition of the Purification by Knowledge and Vision of the Way

Upakkilesavimuttaudayabbayañāṇakathā

Discourse on the Knowledge of Arising and Passing Away Freed from Corruptions

737. Aṭṭhannaṃ [Pg.276] pana ñāṇānaṃ vasena sikhāppattā vipassanā, navamañca saccānulomikañāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma. Aṭṭhannanti cettha upakkilesavimuttaṃ vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇaṃ, bhaṅgānupassanāñāṇaṃ, bhayatupaṭṭhānañāṇaṃ, ādīnavānupassanāñāṇaṃ, nibbidānupassanāñāṇaṃ, muñcitukamyatāñāṇaṃ, paṭisaṅkhānupassanāñāṇaṃ, saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni veditabbāni. Navamaṃ saccānulomikañāṇanti anulomassetaṃ adhivacanaṃ. Tasmā taṃ sampādetukāmena upakkilesavimuttaṃ udayabbayañāṇaṃ ādiṃ katvā etesu ñāṇesu yogo karaṇīyo.

737. Insight that has reached its culmination by means of the eight knowledges, and the ninth, the knowledge in conformity with the truths—this is called the purification by knowledge and vision of the way. Herein, the eight knowledges are to be understood as: the knowledge of contemplation of arising and passing away, which is free from corruptions and reckoned as insight that has entered the path; the knowledge of contemplation of dissolution; the knowledge of the appearance of terror; the knowledge of contemplation of danger; the knowledge of contemplation of disenchantment; the knowledge of desire for deliverance; the knowledge of contemplation of reflection; and the knowledge of equanimity towards formations. The ninth, the knowledge in conformity with the truths, is a designation for conformity knowledge. Therefore, one who wishes to accomplish this should make an effort in these knowledges, beginning with the knowledge of contemplation of arising and passing away, which is free from corruptions.

738. Puna udayabbayañāṇe yogo kimatthiyoti ce? Lakkhaṇasallakkhaṇattho. Udayabbayañāṇaṃ hi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi. Upakkilesavimuttaṃ pana sakkoti. Tasmā lakkhaṇasallakkhaṇatthamettha puna yogo karaṇīyo.

738. And why make effort again in the knowledge of contemplation of arising and passing away? For the purpose of discerning the characteristics. For the knowledge of contemplation of arising and passing away, having been previously defiled by the ten corruptions, was unable to discern the three characteristics as they really are. But when freed from the corruptions, it is able to. Therefore, effort must be made here again for the purpose of discerning the characteristics.

739. Lakkhaṇāni pana kissa amanasikārā kena paṭicchannattā na upaṭṭhahanti? Aniccalakkhaṇaṃ tāva udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti. Dukkhalakkhaṇaṃ abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti. Anattalakkhaṇaṃ nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti. Udayabbayampana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Abhiṇhasampaṭipīḷanaṃ manasikatvā iriyāpathe ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.

739. But due to not attending to what, and due to being concealed by what, do the characteristics not appear? The characteristic of impermanence, in the first place, does not appear because of not attending to arising and passing away and because it is concealed by continuity. The characteristic of suffering does not appear because of not attending to constant oppression and because it is concealed by the postures. The characteristic of not-self does not appear because of not attending to the analysis of the various elements and because it is concealed by compactness. But when arising and passing away are comprehended and continuity is disrupted, the characteristic of impermanence appears as it really is. When constant oppression is attended to and the postures are exposed, the characteristic of suffering appears as it really is. When the various elements are analyzed and compactness is broken down, the characteristic of not-self appears as it really is.

740. Ettha ca aniccaṃ, aniccalakkhaṇaṃ, dukkhaṃ, dukkhalakkhaṇaṃ, anattā, anattalakkhaṇanti ayaṃ vibhāgo veditabbo. Tattha aniccanti khandhapañcakaṃ. Kasmā? Uppādavayaññathattabhāvā[Pg.277], hutvā abhāvato vā. Uppādavayaññathattaṃ aniccalakkhaṇaṃ hutvā abhāvasaṅkhāto vā ākāravikāro.

740. Herein, this distinction is to be understood: the impermanent and the characteristic of impermanence; suffering and the characteristic of suffering; not-self and the characteristic of not-self. Therein, 'the impermanent' refers to the five aggregates. Why? Because of their arising, passing away, and altering, or because they cease to be after having been. Arising, passing away, and alteration is the characteristic of impermanence; or it is the change of mode reckoned as ceasing to be after having been.

‘‘Yadaniccaṃ taṃ dukkha’’nti (saṃ. ni. 3.15) vacanato pana tadeva khandhapañcakaṃ dukkhaṃ. Kasmā? Abhiṇhapaṭipīḷanā, abhiṇhapaṭipīḷanākāro dukkhalakkhaṇaṃ.

But in accordance with the text, 'What is impermanent is suffering' (SN 22.15), those same five aggregates are suffering. Why? Because of constant oppression. The mode of constant oppression is the characteristic of suffering.

‘‘Yaṃ dukkhaṃ tadanattā’’ti (saṃ. ni. 3.15) pana vacanato tadeva khandhapañcakaṃ anattā. Kasmā? Avasavattanato, avasavattanākāro anattalakkhaṇaṃ.

And in accordance with the text, 'What is suffering, that is not-self' (SN 22.15), those same five aggregates are not-self. Why? Because they are not subject to control. The mode of being not subject to control is the characteristic of not-self.

Tayidaṃ sabbampi ayaṃ yogāvacaro upakkilesavimuttena vīthipaṭipannavipassanāsaṅkhātena udayabbayānupassanāñāṇena yāthāvasarasato sallakkheti.

This meditator discerns all this as it really is with the knowledge of contemplation of arising and passing away, which is free from corruptions and reckoned as insight that has entered the path.

Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ.

The knowledge of contemplation of arising and passing away free from corruptions is concluded.

Bhaṅgānupassanāñāṇakathā

Discourse on the Knowledge of Contemplation of Dissolution

741. Tassevaṃ sallakkhetvā punappunaṃ ‘‘aniccaṃ dukkhamanattā’’ti rūpārūpadhamme tulayato tīrayato taṃ ñāṇaṃ tikkhaṃ hutvā vahati, saṅkhārā lahuṃ upaṭṭhahanti, ñāṇe tikkhe vahante saṅkhāresu lahuṃ upaṭṭhahantesu uppādaṃ vā ṭhitiṃ vā pavattaṃ vā nimittaṃ vā na sampāpuṇāti. Khayavayabhedanirodheyeva sati santiṭṭhati. Tassa ‘‘evaṃ uppajjitvā evaṃ nāma saṅkhāragataṃ nirujjhatī’’ti passato etasmiṃ ṭhāne bhaṅgānupassanaṃ nāma vipassanāñāṇaṃ uppajjati. Yaṃ sandhāya vuttaṃ –

741. For one who has thus discerned, as he repeatedly weighs and judges material and immaterial states as 'impermanent, suffering, not-self,' that knowledge becomes sharp and proceeds swiftly, and formations appear readily. When his knowledge proceeds sharply and formations appear readily, his mind does not alight on their arising, or standing, or occurrence, or sign. His mindfulness is established only on their destruction, passing away, breaking up, and cessation. For him who sees, 'Having thus arisen, the aggregate of formations thus ceases,' at that point the insight knowledge called 'contemplation of dissolution' arises. In reference to this it was said:

‘‘Kathaṃ ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? Rūpārammaṇatā cittaṃ uppajjitvā bhijjati, taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti kathaṃ anupassati? Aniccato anupassati no niccato, dukkhato anupassati no sukhato, anattato anupassati no attato, nibbindati no nandati, virajjati no rajjati, nirodheti no samudeti, paṭinissajjati no ādiyati.

"How is wisdom in the contemplation of dissolution by reflecting on the object, which is knowledge in insight? A mind having form as its object arises and breaks up. Having reflected on that object, one contemplates the dissolution of that mind. How does one contemplate? One contemplates it as impermanent, not as permanent; as suffering, not as pleasant; as not-self, not as self. One becomes disenchanted, one does not delight; one becomes dispassionate, one is not impassioned; one brings it to cessation, one does not cause it to originate; one relinquishes, one does not grasp.

‘‘Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto [Pg.278] nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ paṭinissajjanto ādānaṃ pajahati.

"Contemplating as impermanent, one abandons the perception of permanence. Contemplating as suffering, one abandons the perception of pleasure. Contemplating as not-self, one abandons the perception of self. Becoming disenchanted, one abandons delight. Becoming dispassionate, one abandons lust. Bringing to cessation, one abandons origination. Relinquishing, one abandons grasping."

‘‘Vedanārammaṇatā…pe… saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhārammaṇatā…pe… jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati…pe… paṭinissajjanto ādānaṃ pajahati.

“A mind having feeling as its object... perception as its object... formations as its object... consciousness as its object... the eye as its object... aging-and-death as its object arises and breaks up... By relinquishing, one abandons grasping.”

‘‘Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā;

Āvajjanābalañceva, paṭisaṅkhāvipassanā.

“Transition of the basis, turning away of wisdom, and the power of adverting: this is insight of reflection.”

‘‘Ārammaṇaanvayena, ubho ekavavatthanā;

Nirodhe adhimuttatā, vayalakkhaṇavipassanā.

“By following the object, the determination of both as one, and resolve upon cessation: this is insight into the characteristic of passing away.”

‘‘Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṃ, adhipaññāvipassanā.

“Reflection on the object, contemplation of its dissolution, and its appearance as empty: this is insight of higher wisdom.”

‘‘Kusalo tīsu anupassanāsu, catasso ca vipassanāsu;

Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatī’’ti.

“Skilled in the three contemplations and in the four insights; through skill in the three establishments, one is not shaken by various views.”

‘‘Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, tena vuccati ‘ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇa’’’nti (paṭi. ma. 1.51-52).

“It is knowledge in the sense of knowing, wisdom in the sense of discerning. Therefore it is said: ‘Wisdom in the contemplation of dissolution by reflecting on the object is knowledge in insight.’”

742. Tattha ārammaṇapaṭisaṅkhāti yaṃkiñci ārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. Bhaṅgānupassane paññāti tassa, ārammaṇaṃ khayato vayato paṭisaṅkhāya uppannassa ñāṇassa bhaṅgaṃ anupassane yā paññā, idaṃ vipassane ñāṇanti vuttaṃ. Taṃ kathaṃ hotīti ayaṃ tāva kathetukamyatāpucchāya attho. Tato yathā taṃ hoti, taṃ dassetuṃ ‘‘rūpārammaṇatā’’tiādi vuttaṃ.

742. Herein, ‘by reflecting on the object’ means: having known whatever object by reflecting on it, having seen it as subject to destruction and passing away. ‘Wisdom in the contemplation of dissolution’ means: the wisdom in contemplating the dissolution of the knowledge that has arisen by reflecting on the object as subject to destruction and passing away; this is called ‘knowledge in insight.’ ‘How does this come to be?’—this is the meaning of the question expressing the desire to explain. Then, to show how it comes to be, ‘the state of having form as object,’ etc., was said.

Tattha rūpārammaṇatā cittaṃ uppajjitvā bhijjatīti rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati. Atha vā rūpārammaṇabhāve cittaṃ uppajjitvā bhijjatīti attho. Taṃ ārammaṇaṃ paṭisaṅkhāti taṃ rūpārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. Tassa cittassa bhaṅgaṃ anupassatīti yena cittena taṃ rūpārammaṇaṃ khayato vayato diṭṭhaṃ, tassa cittassa aparena cittena bhaṅgaṃ anupassatīti attho. Tenāhu porāṇā ‘‘ñātañca ñāṇañca ubhopi vipassatī’’ti.

Herein, ‘a mind in the state of having form as its object arises and breaks up’ means a mind with a form as its object arises and breaks up. Or the meaning is that a mind arises in the state of having a form as its object and breaks up. ‘Having reflected on that object’ means: having known that form-object by reflecting on it, having seen it as subject to destruction and passing away. ‘One contemplates the dissolution of that mind’ means: with a subsequent mind one contemplates the dissolution of that mind by which the form-object was seen as subject to destruction and passing away. Hence the ancients said: ‘One has insight into both the known and the knowledge.’”

Ettha [Pg.279] ca anupassatīti anu anu passati, anekehi ākārehi punappunaṃ passatīti attho. Tenāha – ‘‘anupassatīti kathaṃ anupassati. Aniccato anupassatī’’tiādi.

Herein, ‘contemplates’ (anupassati) means sees again and again (anu anu passati); the meaning is that one sees repeatedly in many aspects. Hence it was said: ‘“How does one contemplate?” “One contemplates as impermanent,”’ and so on.

Tattha yasmā bhaṅgo nāma aniccatāya paramā koṭi, tasmā so bhaṅgānupassako yogāvacaro sabbaṃ saṅkhāragataṃ aniccato anupassati, no niccato. Tato aniccassa dukkhattā, dukkhassa ca anattattā tadeva dukkhato anupassati, no sukhato. Anattato anupassati no attato.

Herein, since dissolution is the highest point of impermanence, that meditator who contemplates dissolution contemplates all conditioned phenomena as impermanent, not as permanent. Then, because what is impermanent is suffering, and what is suffering is not-self, he contemplates that same thing as suffering, not as pleasant, and as not-self, not as self.

Yasmā pana yaṃ aniccaṃ dukkhamanattā, na taṃ abhinanditabbaṃ. Yañca anabhinanditabbaṃ, na tattha rajjitabbaṃ. Tasmā etasmiṃ bhaṅgānupassanānusārena ‘‘aniccaṃ dukkhamanattā’’ti diṭṭhe saṅkhāragate nibbindati, no nandati. Virajjati, no rajjati. So evaṃ arajjanto lokikeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti. Samudayaṃ na karotīti attho.

Furthermore, since what is impermanent, suffering, and not-self should not be delighted in, and one should not have passion for what should not be delighted in, therefore, in accordance with the contemplation of dissolution, with regard to conditioned phenomena seen as ‘impermanent, suffering, and not-self,’ one becomes disenchanted, one does not delight; one becomes dispassionate, one is not impassioned. Thus, by not being impassioned, one brings lust to cessation for the time being with merely mundane knowledge; one does not cause it to originate. The meaning is that one does not produce its origination.

Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhampi anvayañāṇavasena nirodheti, no samudeti. Nirodhatova manasikaroti. Nirodhamevassa passati, no samudayanti attho.

Alternatively, being thus dispassionate, just as he brings to cessation the conditioned phenomena that are seen, so too, by way of inferential knowledge, he brings to cessation those that are unseen; he does not cause them to originate. He attends only to cessation. The meaning is that he sees only their cessation, not their origination.

So evaṃ paṭipanno paṭinissajjati, no ādiyati. Kiṃ vuttaṃ hoti? Ayampi aniccādianupassanā tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Tasmā tāya samannāgato bhikkhu yathāvuttena nayena kilese pariccajati, nibbāne ca pakkhandati. Nāpi nibbattanavasena kilese ādiyati, na adosadassitāvasena saṅkhatārammaṇaṃ. Tena vuccati ‘‘paṭinissajjati no ādiyatī’’ti.

Practicing thus, one relinquishes, one does not grasp. What is meant by this? This contemplation of impermanence, etc., is called both ‘relinquishment by abandoning’—because, by way of temporary abandonment, one abandons the defilements together with the formations of the aggregates—and ‘relinquishment by proceeding’—because, by seeing the danger in the conditioned, one proceeds towards its opposite, Nibbāna, with an inclination for it. Therefore, a bhikkhu endowed with this abandons the defilements in the aforesaid manner and proceeds towards Nibbāna. He neither grasps the defilements by way of generating them, nor a conditioned object by way of not seeing its danger. Hence it is said: ‘He relinquishes, he does not grasp.’

743. Idānissa tehi ñāṇehi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ ‘‘aniccato anupassanto niccasaññaṃ pajahatī’’tiādi vuttaṃ. Tattha nandinti sappītikaṃ taṇhaṃ. Sesaṃ vuttanayameva.

743. Now, to show the abandoning of those states that is effected by these knowledges, it is said: ‘Contemplating things as impermanent, one abandons the perception of permanence,’ and so on. Herein, ‘delight’ means craving accompanied by zest. The rest is as has been explained.

744. Gāthāsu [Pg.280] pana vatthusaṅkamanāti rūpassa bhaṅgaṃ disvā puna yena cittena bhaṅgo diṭṭho, tassāpi bhaṅgadassanavasena purimavatthuto aññavatthusaṅkamanā. Paññāya ca vivaṭṭanāti udayaṃ pahāya vaye santiṭṭhanā. Āvajjanābalañcevāti rūpassa bhaṅgaṃ disvā puna bhaṅgārammaṇassa cittassa bhaṅgadassanatthaṃ anantarameva āvajjanasamatthatā. Paṭisaṅkhāvipassanāti esā ārammaṇapaṭisaṅkhābhaṅgānupassanā nāma.

744. But in the verses, ‘transition of the basis’ means this: having seen the dissolution of form, one then sees the dissolution of the very mind by which that dissolution was seen; this is a transition from the former basis to another basis. And ‘the turning away of wisdom’ means that, having abandoned arising, one becomes established in dissolution. And ‘the power of adverting’ is the ability, immediately after seeing the dissolution of form, to advert in order to see the dissolution of the mind that had dissolution as its object. ‘Insight by reflection’ is this contemplation of dissolution by reflecting upon the object.

745. Ārammaṇaanvayena ubho ekavavatthanāti paccakkhato diṭṭhassa ārammaṇassa anvayena anugamanena yathā idaṃ, tathā atītepi saṅkhāragataṃ bhijjittha, anāgatepi bhijjissatīti evaṃ ubhinnaṃ ekasabhāveneva vavatthāpananti attho.

745. ‘The determination of both as one by following the object’ means this: by sequentially following the object that has been directly seen, one determines both past and future phenomena as having the very same nature, thus: ‘Just as this present formation broke up, so too did conditioned things in the past break up, and so will they break up in the future.’

Vuttampi cetaṃ porāṇehi –

This was also said by the ancients:

‘‘Saṃvijjamānamhi visuddhadassano,Tadanvayaṃ neti atītanāgate;

Sabbepi saṅkhāragatā palokino,Ussāvabindū sūriyeva uggate’’ti.

“One with purified vision of the present, infers accordingly for the past and future. All conditioned things are perishable, like dewdrops when the sun has risen.”

Nirodhe adhimuttatāti evaṃ ubhinnaṃ bhaṅgavasena ekavavatthānaṃ katvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā taggarutā tanninnatā tappoṇatā tappabbhāratāti attho. Vayalakkhaṇavipassanāti esā vayalakkhaṇavipassanā nāmāti vuttaṃ hoti.

'Being resolved on cessation' means this: having thus determined both as one by way of dissolution, one is resolved on, gives gravity to, inclines towards, converges upon, and leans towards that very cessation, which is reckoned as dissolution. This is the meaning. This is what is meant by 'insight into the characteristic of vanishing.'

746. Ārammaṇañca paṭisaṅkhāti purimañca rūpādiārammaṇaṃ jānitvā. Bhaṅgañca anupassatīti tassārammaṇassa bhaṅgaṃ disvā tadārammaṇassa cittassa bhaṅgaṃ anupassati. Suññato ca upaṭṭhānanti tassevaṃ bhaṅgaṃ anupassato ‘‘saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī’’ti suññato upaṭṭhānaṃ ijjhati.

746. 'And one reflects on the object' means: having known the previous object, such as form. 'And one contemplates dissolution' means: having seen the dissolution of that object, one contemplates the dissolution of the mind that had that as its object. 'And the appearance as empty' means: for one who contemplates dissolution in this way, the appearance as empty succeeds, thus: 'It is only formations that break up; their breaking up is death; there is no other being.'

Tenāhu [Pg.281] porāṇā –

Therefore the ancients have said:

‘‘Khandhā nirujjhanti na catthi añño,Khandhāna bhedo maraṇanti vuccati;

Tesaṃ khayaṃ passati appamatto,Maṇiṃva vijjhaṃ vajirena yoniso’’ti.

“The aggregates cease; there is no other being. The breakup of the aggregates is called death. The heedful one, wisely, sees their destruction, like piercing a gem with a diamond.”

Adhipaññāvipassanāti yā ca ārammaṇapaṭisaṅkhā yā ca bhaṅgānupassanā yañca suññato upaṭṭhānaṃ, ayaṃ adhipaññāvipassanā nāmāti vuttaṃ hoti.

'Insight of higher wisdom' means this: the reflection on the object, the contemplation of dissolution, and the appearance as empty—this is what is called 'insight of higher wisdom.'

747. Kusalo tīsu anupassanāsūti aniccānupassanādīsu tīsu cheko bhikkhu. Catasso ca vipassanāsūti nibbidādīsu ca catūsu vipassanāsu. Tayo upaṭṭhāne kusalatāti khayato vayato suññatoti imasmiñca tividhe upaṭṭhāne kusalatāya. Nānādiṭṭhīsu na kampatīti sassatadiṭṭhiādīsu nānappakārāsu diṭṭhīsu na vedhati.

747. 'Skilled in the three contemplations' means a bhikkhu is adept in the three contemplations beginning with the contemplation of impermanence. 'And in the four insights' means in the four insights beginning with disenchantment. 'Skill in the three appearances' means skill in this threefold appearance: as destruction, as vanishing, and as empty. 'Is not shaken by diverse views' means one does not waver amidst the various kinds of views, such as the view of eternalism.

748. So evaṃ avedhamāno ‘‘aniruddhameva nirujjhati, abhinnameva bhijjatī’’ti pavattamanasikāro dubbalabhājanassa viya bhijjamānassa, sukhumarajasseva vippakiriyamānassa, tilānaṃ viya bhajjiyamānānaṃ sabbasaṅkhārānaṃ uppādaṭṭhitipavattanimittaṃ vissajjetvā bhedameva passati. So yathā nāma cakkhumā puriso pokkharaṇītīre vā nadītīre vā ṭhito thūlaphusitake deve vassante udakapiṭṭhe mahantamahantāni udakabubbuḷakāni uppajjitvā uppajjitvā sīghaṃ sīghaṃ bhijjamānāni passeyya, evameva sabbe saṅkhārā bhijjanti bhijjantīti passati. Evarūpaṃ hi yogāvacaraṃ sandhāya vuttaṃ bhagavatā –

748. Thus, not wavering, with his attention proceeding as 'what has not yet ceased is ceasing, what has not yet broken is breaking,' he abandons the sign of arising, presence, and occurrence of all formations—which are like a weak vessel being broken, like fine dust being scattered, like sesame seeds being roasted—and sees only their breakup. Just as a person with good sight standing on the bank of a pond or a river when it is raining with heavy drops would see large bubbles arising and quickly breaking up on the surface of the water, so too he sees: 'All formations are breaking up, breaking up.' It was with reference to such a meditator that the Blessed One said:

‘‘Yathā bubbuḷakaṃ passe, yathā passe marīcikaṃ;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (dha. pa. 170);

“As one would see a bubble, and as one would see a mirage, so the King of Death does not see one who looks upon the world.”

749. Tassevaṃ ‘‘sabbe saṅkhārā bhijjanti bhijjantī’’ti abhiṇhaṃ passato aṭṭhānisaṃsaparivāraṃ bhaṅgānupassanāñāṇaṃ balappattaṃ hoti. Tatrime aṭṭhānisaṃsā – bhavadiṭṭhippahānaṃ, jīvitanikantipariccāgo, sadāyuttapayuttatā, visuddhājīvitā, ussukkappahānaṃ, vigatabhayatā, khantisoraccapaṭilābho, aratiratisahanatāti.

749. For one who repeatedly sees in this way, 'All formations are breaking up, breaking up,' the knowledge of the contemplation of dissolution, endowed with eight benefits, becomes powerful. These are the eight benefits: the abandoning of the view of being, the relinquishing of craving for life, being always yoked and diligent, purity of livelihood, the abandoning of anxiety, freedom from fear, the acquisition of patience and gentleness, and the endurance of discontent and delight.

Tenāhu [Pg.282] porāṇā –

Therefore the ancients have said:

‘‘Imāni aṭṭhagguṇamuttamāni,Disvā tahiṃ sammasate punappunaṃ;

Ādittacelassirasūpamo muni,Bhaṅgānupassī amatassa pattiyā’’ti.

“Having seen these eight supreme benefits, he reflects on them again and again. The sage, like one whose clothes or head are on fire, contemplates dissolution for the attainment of the Deathless.”

Bhaṅgānupassanāñāṇaṃ niṭṭhitaṃ.

The knowledge of the contemplation of dissolution is concluded.

Bhayatupaṭṭhānañāṇakathā

Discourse on the Knowledge of Appearance as Terror

750. Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu pabhedakā saṅkhārā sukhena jīvitukāmassa bhīrukapurisassa sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinnamadacaṇḍahatthighoraāsīvisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti. Tassa ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgate nibbattanakasaṅkhārāpi evameva nirujjhissantī’’ti passato etasmiṃ ṭhāne bhayatupaṭṭhānañāṇaṃ nāma uppajjati.

750. As he thus cultivates, develops, and makes much of this contemplation of dissolution—which has as its object the destruction, passing away, breaking up, and cessation of all formations—the formations that bring about distinction in all kinds of becoming, birth-places, destinies, stations, and abodes of beings appear to him as a great terror, just as lions, tigers, leopards, bears, hyenas, yakkhas, raksasas, fierce bulls, savage dogs, fierce elephants in rut, terrible venomous snakes, thunderbolts, charnel grounds, battlefields, and blazing pits of embers appear to a timid man who wishes to live in comfort. When he sees, “Past formations have ceased, present ones are ceasing, and future formations that would be generated will also cease in just the same way,” at this stage the knowledge called ‘appearance as terror’ arises in him.

Tatrāyaṃ upamā – ekissā kira itthiyā tayo puttā rājaparādhikā, tesaṃ rājā sīsacchedaṃ āṇāpesi. Sā puttehi saddhiṃ āghātanaṃ agamāsi. Athassā jeṭṭhaputtassa sīsaṃ chinditvā majjhimassa chindituṃ ārabhiṃsu. Sā jeṭṭhassa sīsaṃ chinnaṃ majjhimassa ca chijjamānaṃ disvā kaniṭṭhamhi ālayaṃ vissajji ‘‘ayampi etesaññeva sadiso bhavissatī’’ti. Tattha tassā itthiyā jeṭṭhaputtassa chinnasīsadassanaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, majjhimassa chijjamānasīsadassanaṃ viya paccuppannānaṃ nirodhadassanaṃ, ‘‘ayampi etesaññeva sadiso bhavissatī’’ti kaniṭṭhaputtamhi ālayavissajjanaṃ viya ‘‘anāgatepi nibbattanakasaṅkhārā bhijjissantī’’ti anāgatānaṃ nirodhadassanaṃ. Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ.

Here is a simile: It is said that a certain woman had three sons who were offenders against the king, and the king ordered their beheading. She went to the execution ground with her sons. There, they cut off the head of the eldest son and began to cut off the middle one’s. Seeing the eldest son’s head already severed and the middle one’s being cut, she relinquished attachment to the youngest, thinking, 'This one too will meet the same fate.' Herein, the woman seeing the eldest son’s severed head is like a yogi’s seeing the cessation of past formations. Seeing the middle son’s head being cut is like seeing the cessation of present formations. Relinquishing attachment to the youngest son, thinking, 'This one too will meet the same fate,' is like seeing the cessation of future formations, thinking, 'Future formations that would be generated will also break apart.' When one sees thus, at this stage the knowledge of appearance as terror arises.

Aparāpi upamā – ekā kira pūtipajā itthī dasa dārake vijāyi. Tesu nava matā, eko hatthagato marati, aparo kucchiyaṃ. Sā nava dārake [Pg.283] mate dasamañca mīyamānaṃ disvā kucchigate ālayaṃ vissajji ‘‘ayampi etesaññeva sadiso bhavissatī’’ti. Tattha tassā itthiyā navannaṃ dārakānaṃ maraṇānussaraṇaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, hatthagatassa mīyamānabhāvadassanaṃ viya yogino paccuppannānaṃ nirodhadassanaṃ, kucchigate ālayavissajjanaṃ viya anāgatānaṃ nirodhadassanaṃ. Tassevaṃ passato etasmiṃ khaṇe uppajjati bhayatupaṭṭhānañāṇaṃ.

Another simile: It is said that a certain woman whose children were prone to die gave birth to ten children. Nine of them died, one was dying in her arms, and another was in her womb. Seeing the nine dead and the tenth dying, she relinquished attachment to the one in her womb, thinking, “This one too will have the same fate.” Herein, the woman’s recollection of the death of the nine children is like a yogi’s seeing the cessation of past formations. Seeing the one in her arms in the process of dying is like a yogi’s seeing the cessation of present formations. Relinquishing attachment to the one in her womb is like the yogi's seeing of the cessation of future formations. When one sees thus, the knowledge of appearance as terror arises at that moment.

751. Bhayatupaṭṭhānañāṇaṃ pana bhāyati na bhāyatīti? Na bhāyati. Tañhi atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantīti tīraṇamattameva hoti. Tasmā yathā nāma cakkhumā puriso nagaradvāre tisso aṅgārakāsuyo olokayamāno sayaṃ na bhāyati, kevalaṃ hissa ‘‘ye ye ettha nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī’’ti tīraṇamattameva hoti. Yathā vā pana cakkhumā puriso khadirasūlaṃ ayosūlaṃ suvaṇṇasūlanti paṭipāṭiyā ṭhapitaṃ sūlattayaṃ olokayamāno sayaṃ na bhāyati, kevalaṃ hissa ‘‘ye ye imesu sūlesu nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī’’ti tīraṇamattameva hoti, evameva bhayatupaṭṭhānañāṇaṃ sayaṃ na bhāyati, kevalaṃ hissa aṅgārakāsuttayasadisesu, sūlattayasadisesu ca tīsu bhavesu ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī’’ti tīraṇamattameva hoti. Yasmā panassa kevalaṃ sabbabhavayonigatiṭhitinivāsagatā saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā bhayatupaṭṭhānanti vuccati.

751. Now, does the knowledge of appearance as terror fear, or does it not? It does not fear. It is merely a judgment that past formations have ceased, present ones are ceasing, and future ones will cease. Just as a man with eyesight, seeing three pits of burning coals at the city gate, does not fear for himself but merely judges, 'Whoever falls here will suffer greatly.' Or like a man with eyesight seeing three stakes—an acacia stake, an iron stake, and a golden stake—arranged in a row, who does not fear for himself but merely judges, 'Whoever falls upon these stakes will suffer greatly.' Similarly, the knowledge of appearance as terror does not itself fear. It is merely a judgment concerning the three kinds of existence, which are like the three pits of burning coals or the three stakes, that 'past formations have ceased, present ones are ceasing, and future ones will cease.' However, because all formations belonging to every becoming, birth-place, destiny, station, and abode appear to him as calamitous and perilous, as a terror, it is called the knowledge of appearance as terror.

Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi –

Thus, concerning its appearance as terror, this is the canonical text:

‘‘Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? Dukkhato. Anattato manasikaroto kiṃ bhayato upaṭṭhātīti? Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti. Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhātī’’ti (paṭi. ma. 1.227).

“When one attends to impermanence, what appears as terror? When one attends to suffering, what appears as terror? When one attends to non-self, what appears as terror? When one attends to impermanence, the sign appears as terror. When one attends to suffering, the ongoing process appears as terror. When one attends to non-self, both the sign and the ongoing process appear as terror.”

Tattha [Pg.284] nimittanti saṅkhāranimittaṃ. Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ. Aniccato manasikaronto hi saṅkhārānaṃ maraṇameva passati, tenassa nimittaṃ bhayato upaṭṭhāti. Pavattanti rūpārūpabhavapavatti. Dukkhato manasikaronto hi sukhasammatāyapi pavattiyā abhiṇhapaṭipīḷanabhāvameva passati, tenassa pavattaṃ bhayato upaṭṭhāti. Anattato manasikaronto pana ubhayampetaṃ suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ assāmikaṃ apariṇāyakaṃ passati. Tenassa nimittañca pavattañca ubhayaṃ bhayato upaṭṭhātīti.

Herein, ‘sign’ means the sign of formations. This is a designation for past, future, and present formations. For one who attends to impermanence sees only the death of formations; thus the sign appears to him as terror. ‘Ongoing process’ means the ongoing process of material and immaterial existence. For one who attends to suffering sees only the state of constant oppression even in the ongoing process that is considered to be pleasant; thus the ongoing process appears to him as terror. But one who attends to non-self sees both of these as void, hollow, and empty, without an owner or governor, like an empty village, a mirage, a celestial city, and so on. Thus, both the sign and the ongoing process appear to him as terror.

Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ.

The Knowledge of Appearance as Terror is concluded.

Ādīnavānupassanāñāṇakathā

Discourse on the Knowledge of Contemplation of Danger

752. Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu neva tāṇaṃ, na leṇaṃ, na gati, nappaṭisaraṇaṃ paññāyati. Sabbabhavayonigatiṭhitinivāsagatesu saṅkhāresu ekasaṅkhārepi patthanā vā parāmāso vā na hoti. Tayo bhavā vītaccikaṅgārapuṇṇaaṅgārakāsuyo viya, cattāro mahābhūtā ghoravisaāsīvisā viya, pañcakkhandhā ukkhittāsikavadhakā viya, cha ajjhattikāyatanāni suññagāmo viya, cha bāhirāyatanāni gāmaghātakacorā viya, satta viññāṇaṭṭhitiyo, nava ca sattāvāsā ekādasahi aggīhi ādittā sampajjalitā sajotibhūtā viya ca, sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya ca nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahanti.

752. For one who resorts to, develops, and cultivates that knowledge of appearance as terror, no protection, shelter, refuge, or resort is discerned in any becoming, birth-place, destiny, station, or abode of beings. In regard to the formations found in any becoming, birth-place, destiny, station, or abode, there is not even in a single formation any longing or grasping. The three kinds of existence appear like a pit of glowing embers; the four great elements like terribly venomous serpents; the five aggregates like slayers with raised swords; the six internal sense bases like an empty village; the six external sense bases like village-plundering robbers; the seven stations of consciousness and the nine abodes of beings like what is ablaze, burning, and has become a mass of flames from the eleven fires; and all formations present themselves as being like a boil, a disease, a dart, a calamity, and an affliction, as being tasteless, sapless, a great mass of danger.

Kathaṃ? Sukhena jīvitukāmassa bhīrukapurisassa ramaṇīyākārasaṇṭhitampi savāḷakamiva vanagahanaṃ, sasaddūlā viya guhā, sagāharakkhasaṃ viya udakaṃ, samussitakhaggā viya paccatthikā, savisaṃ viya bhojanaṃ, sacoro viya maggo, ādittamiva agāraṃ, uyyuttasenā viya raṇabhūmi. Yathā hi so puriso etāni savāḷakavanagahanādīni āgamma bhīto saṃviggo lomahaṭṭhajāto samantato ādīnavameva passati, evamevāyaṃ yogāvacaro [Pg.285] bhaṅgānupassanāvasena sabbasaṅkhāresu bhayato upaṭṭhitesu samantato nirasaṃ nirassādaṃ ādīnavameva passati. Tassevaṃ passato ādīnavañāṇaṃ nāma uppannaṃ hoti. Yaṃ sandhāya idaṃ vuttaṃ –

How so? For a timid person who desires to live in comfort, even a delightfully configured forest thicket is like one with beasts of prey; a cave is like one with tigers; a body of water is like one with a water-demon; enemies are like those with raised swords; food is like that mixed with poison; a road is like one with a robber; a house is like one on fire; a battlefield is like one with an army arrayed for battle. Just as that person, having come to that forest thicket with beasts of prey and so on, becomes frightened, agitated, with his hair standing on end, and sees only danger all around, just so this meditator, by means of contemplating dissolution, when all formations have appeared as terror, sees on all sides only what is sapless, tasteless, and dangerous. For one who sees thus, the knowledge of danger arises. It is with reference to this that it was said:

‘‘Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? Uppādo bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ bhayanti… nimittaṃ bhayanti… āyūhanā bhayanti… paṭisandhi bhayanti… gati bhayanti… nibbatti bhayanti… upapatti bhayanti… jāti bhayanti… jarā bhayanti… byādhi bhayanti… maraṇaṃ bhayanti… soko bhayanti… paridevo bhayanti… upāyāso bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo khemanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso khemanti santipade ñāṇaṃ. Uppādo bhayaṃ, anuppādo khemanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso bhayaṃ, anupāyāso khemanti santipade ñāṇaṃ.

“How is wisdom in the appearance of fear knowledge of danger? ‘Arising is fear’—this is wisdom in the appearance of fear, knowledge of danger. ‘Occurrence is fear’ … ‘the sign is fear’ … ‘volitional formation is fear’ … ‘rebirth-linking is fear’ … ‘destiny is fear’ … ‘generation is fear’ … ‘reappearance is fear’ … ‘birth is fear’ … ‘aging is fear’ … ‘illness is fear’ … ‘death is fear’ … ‘sorrow is fear’ … ‘lamentation is fear’ … ‘despair is fear’—this is wisdom in the appearance of fear, knowledge of danger. ‘Non-arising is security’—this is knowledge in the peaceful state. ‘Non-occurrence …pe… non-despair is security’—this is knowledge in the peaceful state. ‘Arising is fear, non-arising is security’—this is knowledge in the peaceful state. ‘Occurrence …pe… despair is fear, non-despair is security’—this is knowledge in the peaceful state.”

‘‘Uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo sukhanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso sukhanti santipade ñāṇaṃ. Uppādo dukkhaṃ, anuppādo sukhanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso dukkhaṃ, anupāyāso sukhanti santipade ñāṇaṃ.

“‘Arising is suffering’—this is wisdom in the appearance of fear, knowledge of danger. ‘Occurrence …pe… despair is suffering’—this is wisdom in the appearance of fear, knowledge of danger. ‘Non-arising is happiness’—this is knowledge in the peaceful state. ‘Non-occurrence …pe… non-despair is happiness’—this is knowledge in the peaceful state. ‘Arising is suffering, non-arising is happiness’—this is knowledge in the peaceful state. ‘Occurrence …pe… despair is suffering, non-despair is happiness’—this is knowledge in the peaceful state.”

‘‘Uppādo sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo nirāmisanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso nirāmisanti santipade ñāṇaṃ. Uppādo sāmisaṃ, anuppādo nirāmisanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso sāmisaṃ, anupāyāso nirāmisanti santipade ñāṇaṃ.

“‘Arising is with bait’—this is wisdom in the appearance of fear, knowledge of danger. ‘Occurrence …pe… despair is with bait’—this is wisdom in the appearance of fear, knowledge of danger. ‘Non-arising is without bait’—this is knowledge in the peaceful state. ‘Non-occurrence …pe… non-despair is without bait’—this is knowledge in the peaceful state. ‘Arising is with bait, non-arising is without bait’—this is knowledge in the peaceful state. ‘Occurrence …pe… despair is with bait, non-despair is without bait’—this is knowledge in the peaceful state.”

Uppādo [Pg.286] ‘‘saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ…pe… upāyāso saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Anuppādo nibbānanti santipade ñāṇaṃ. Appavattaṃ…pe… anupāyāso nibbānanti santipade ñāṇaṃ. Uppādo saṅkhārā, anuppādo nibbānanti santipade ñāṇaṃ. Pavattaṃ…pe… upāyāso saṅkhārā, anupāyāso nibbānanti santipade ñāṇaṃ.

“‘Arising is formations’—this is wisdom in the appearance of fear, knowledge of danger. ‘Occurrence …pe… despair is formations’—this is wisdom in the appearance of fear, knowledge of danger. ‘Non-arising is Nibbāna’—this is knowledge in the peaceful state. ‘Non-occurrence …pe… non-despair is Nibbāna’—this is knowledge in the peaceful state. ‘Arising is formations, non-arising is Nibbāna’—this is knowledge in the peaceful state. ‘Occurrence …pe… despair is formations, non-despair is Nibbāna’—this is knowledge in the peaceful state.”

‘‘Uppādañca pavattañca, nimittaṃ dukkhanti passati;

Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ.

“One sees arising, occurrence, the sign, / volitional formation, and rebirth-linking as suffering; / this is the knowledge of danger.

‘‘Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca;

Anāyūhanā appaṭisandhi, ñāṇaṃ santipade idaṃ.

“And non-arising, non-occurrence, the signless, / non-volitional-formation, and non-rebirth-linking / as happiness: this is the knowledge in the peaceful state.

‘‘Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati;

Pañcaṭhāne santipade, dasa ñāṇe pajānāti;

Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatī’’ti.

“This knowledge of danger / arises in five instances; / in the peaceful state, in five instances, / one fully understands ten knowledges. / Through skill in the two knowledges / one does not waver among various views.”

‘‘Taṃ ñātaṭṭhena ñāṇaṃ. Pajānanaṭṭhena paññā. Tena vuccati ‘‘bhayatupaṭṭhāne paññā ādīnave ñāṇa’’nti (paṭi. ma. 1.53).

That is knowledge in the sense of knowing it; it is wisdom in the sense of discerning it. Therefore it is said: ‘Wisdom in the appearance of fear is knowledge of danger’.

753. Tattha uppādoti purimakammapaccayā idha uppatti. Pavattanti tathā uppannassa pavatti. Nimittanti sabbampi saṅkhāranimittaṃ. Āyūhanāti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. Paṭisandhīti āyatiṃ uppatti. Gatīti yāya gatiyā sā paṭisandhi hoti. Nibbattīti khandhānaṃ nibbattanaṃ. Upapattīti ‘‘samāpannassa vā upapannassa vā’’ti (dha. sa. 1289, 1291) evaṃ vuttā vipākappavatti. Jātīti jarādīnaṃ paccayabhūtā bhavapaccayā jāti. Jarāmaraṇādayo pākaṭā eva. Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā. Sesā tesaṃ vevacanavasena. Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. Gati upapattīti idaṃ dvayaṃ pavattassa. Jarādayo nimittassāti. Tenāha –

753. Herein, arising is generation here conditioned by past kamma. Occurrence is the occurrence of what has been thus generated. Sign is the sign that is all formations. Volitional formation is the kamma that is the cause for future rebirth-linking. Rebirth-linking is future generation. Destiny is the destiny in which that rebirth-linking occurs. Generation is the generation of the aggregates. Reappearance is the occurrence of the result as stated: ‘of one who has attained or has reappeared’. Birth is the birth conditioned by existence that is the condition for aging, etc. Aging, death, and so on are self-evident. Here, the five terms beginning with ‘arising’ are stated as the objects for the knowledge of danger. The others are stated as their synonyms. For ‘generation’ and ‘birth’ are synonyms for ‘arising’ and ‘rebirth-linking.’ ‘Destiny’ and ‘reappearance’ are synonyms for ‘occurrence.’ Aging and so on are synonyms for ‘sign.’ Hence he said:

‘‘Uppādañca pavattañca, nimittaṃ dukkhanti passati;

Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave ida’’nti ca.‘‘Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyatī’’ti ca.

“One sees arising, occurrence, the sign, / volitional formation, and rebirth-linking as suffering; / this is the knowledge of danger.” And: “This knowledge of danger / arises in five instances.”

Anuppādo [Pg.287] khemanti santipade ñāṇantiādi pana ādīnavañāṇassa paṭipakkhañāṇadassanatthaṃ vuttaṃ. Bhayatupaṭṭhānena vā ādīnavaṃ disvā ubbiggahadayānaṃ abhayampi atthi khemaṃ nirādīnavanti assāsajananatthampi etaṃ vuttaṃ. Yasmā vā panassa uppādādayo bhayato sūpaṭṭhitā honti, tassa tappaṭipakkhaninnaṃ cittaṃ hoti, tasmā bhayatupaṭṭhānavasena siddhassa ādīnavañāṇassa ānisaṃsadassanatthampetaṃ vuttanti veditabbaṃ.

However, the passage beginning ‘“Non-arising is security”—this is knowledge in the peaceful state’ was stated to show the knowledge that is the counterpart to the knowledge of danger. Or it was stated to give reassurance to those with agitated hearts who have seen the danger through the appearance of fear, telling them: ‘There is also the fearless, the secure, the free from danger.’ Or else, since for this meditator arising and so on have become well-manifest as fearful, his mind inclines to their counterpart. Therefore, it should be understood that this was also stated to show the benefit of the knowledge of danger, which is perfected by means of the appearance of fear.

Ettha ca yaṃ bhayaṃ, taṃ yasmā niyamato dukkhaṃ. Taṃ vaṭṭāmisalokāmisakilesāmisehi avippamuttattā sāmisameva. Yañca sāmisaṃ, taṃ saṅkhāramattameva. Tasmā ‘‘uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇa’’ntiādi vuttaṃ. Evaṃ santepi bhayākārena dukkhākārena sāmisākārenāti evaṃ ākāranānattato pavattivasenevettha nānattaṃ veditabbaṃ.

Here, whatever is fear is necessarily suffering. Because it is not liberated from the bait of the round, the bait of the world, and the bait of the defilements, it is itself with bait. And whatever is with bait is a mere formation. Therefore it was said: ‘“Arising is suffering”—this is wisdom in the appearance of fear, knowledge of danger,’ and so on. This being so, the diversity here should be understood as due to the process of occurrence with its variety of aspects, that is, the aspect of fear, the aspect of suffering, and the aspect of being with bait.

Dasañāṇe pajānātīti ādīnavañāṇaṃ pajānanto uppādādivatthukāni pañca, anuppādādivatthukāni pañcāti dasa ñāṇāni pajānāti paṭivijjhati sacchikaroti. Dvinnaṃ ñāṇānaṃ kusalatāti ādīnavañāṇassa ceva santipadañāṇassa cāti imesaṃ dvinnaṃ kusalatāya. Nānādiṭṭhīsu na kampatīti paramadiṭṭhadhammanibbānādivasena pavattāsu diṭṭhīsu na vedhati. Sesamettha uttānamevāti.

As to ‘one fully understands ten knowledges’: while fully understanding the knowledge of danger, one fully understands, penetrates, and realizes ten knowledges, that is, the five that have arising and so on as their object, and the five that have non-arising and so on as their object. As to ‘through skill in the two knowledges’: this means by skill in these two, that is, the knowledge of danger and the knowledge of the peaceful state. As to ‘one does not waver among various views’: one does not tremble at views that proceed in such ways as ‘the supreme Nibbāna visible in this very life.’ The rest here is self-evident.

Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ.

The Knowledge of Contemplation of Danger is concluded.

Nibbidānupassanāñāṇakathā

An Explanation of the Knowledge of Contemplation of Disenchantment

754. So evaṃ sabbasaṅkhāre ādīnavato passanto sabbabhavayonigativiññāṇaṭṭhitisattāvāsagate sabhedake saṅkhāragate nibbindati ukkaṇṭhati nābhiramati.

754. Thus, seeing all formations as dangerous, he becomes disenchanted with, is wearied by, and does not delight in the entire conditioned realm, which is subject to breaking up—in all kinds of existence, origins, destinies, stations of consciousness, and abodes of beings.

Seyyathāpi nāma, cittakūṭapabbatapādābhirato suvaṇṇarājahaṃso asucimhi caṇḍālagāmadvāraāvāṭe nābhiramati, sattasu mahāsaresuyeva abhiramati, evameva ayampi yogīrājahaṃso suparidiṭṭhādīnave sabhedake saṅkhāragate nābhiramati. Bhāvanārāmatāya pana bhāvanāratiyā samannāgatattā sattasu anupassanāsuyeva ramati.

Just as a golden royal swan that delights at the foot of Mount Cittakūṭa does not delight in a filthy cesspool at the gate of an outcaste village but delights only in the seven great lakes, so too this royal swan of a yogi, having clearly seen the danger in the conditioned realm that is subject to breaking up, does not delight in it. But because he is endowed with delight in development and joy in development, he delights only in the seven contemplations.

Yathā [Pg.288] ca suvaṇṇapañjare pakkhitto sīho migarājā nābhiramati, tiyojanasahassavitthate pana himavanteyeva ramati, evamayaṃ yogīsīho tividhe sugatibhavepi nābhiramati, tīsu pana anupassanāsuyeva ramati.

And just as a lion, the king of beasts, put into a golden cage does not delight, but delights only in the Himalayas that stretch for three thousand leagues, so too this yogi-lion does not delight even in the threefold happy existence, but delights only in the three contemplations.

Yathā ca sabbaseto sattapatiṭṭho iddhimā vehāsaṅgamo chaddanto nāgarājā nagaramajjhe nābhiramati, himavati chaddantadahagahaneyeva abhiramati, evamayaṃ yogīvaravāraṇo sabbasmimpi saṅkhāragate nābhiramati, anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati, tanninnatappoṇatappabbhāramānaso hotīti.

And just as the elephant king Chaddanta, an all-white elephant with seven points of support, endowed with psychic power, a sky-goer, does not delight in the middle of a city but delights only in the thickets by Lake Chaddanta in the Himalayas, so too this excellent yogi-elephant does not delight in the entire conditioned realm. He delights only in the state of peace, seen in accordance with the principle 'Non-arising is security,' and his mind inclines, slopes, and leans towards it.

Nibbidānupassanāñāṇaṃ niṭṭhitaṃ.

The Knowledge of Contemplation of Disenchantment is finished.

755. Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā –

755. This knowledge, however, is one in meaning with the two preceding knowledges. Therefore the ancients have said:

‘‘Bhayatupaṭṭhānaṃ ekameva tīṇi nāmāni labhati, sabbasaṅkhāre bhayato addasāti bhayatupaṭṭhānaṃ nāma jātaṃ. Tesuyeva saṅkhāresu ādīnavaṃ uppādetīti ādīnavānupassanā nāma jātaṃ. Tesuyeva saṅkhāresu nibbindamānaṃ uppannanti nibbidānupassanā nāma jāta’’nti.

‘The knowledge of appearance as fearful is one and the same, but it receives three names. Because one has seen all formations as fearful, it is called “knowledge of appearance as fearful.” Because it arouses the perception of danger in regard to those same formations, it is called “contemplation of danger.” Because it arises as disenchantment in regard to those same formations, it is called “contemplation of disenchantment.”’

Pāḷiyampi vuttaṃ – ‘‘yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).

It is also said in the Pāḷi: ‘The wisdom in the appearance as fearful, the knowledge of danger, and disenchantment—these states are one in meaning; only the phrasing is different’ (Paṭis.m. I, 227).

Muñcitukamyatāñāṇakathā

An Explanation of the Knowledge of the Wish for Deliverance

756. Iminā pana nibbidāñāṇena imassa kulaputtassa nibbindantassa ukkaṇṭhantassa anabhiramantassa sabbabhavayonigativiññāṇaṭṭhitisattāvāsagatesu sabhedakesu saṅkhāresu ekasaṅkhārepi cittaṃ na sajjati, na laggati, na bajjhati, sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. Yathā kiṃ? Yathā nāma jālabbhantaragato maccho, sappamukhagato maṇḍūko, pañjarapakkhitto vanakukkuṭo, daḷhapāsavasagato migo, ahituṇḍikahatthagato sappo, mahāpaṅkapakkhando kuñjaro, supaṇṇamukhagato [Pg.289] nāgarājā, rāhumukhappaviṭṭho cando, sapattaparivārito purisoti evamādayo tato tato muccitukāmā nissaritukāmāva honti, evaṃ tassa yogino cittaṃ sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. Athassa evaṃ sabbasaṅkhāresu vigatālayassa sabbasmā saṅkhāragatā muccitukāmassa uppajjati muñcitukamyatā ñāṇanti.

756. Now, through this knowledge of disenchantment, the mind of this clansman—who is becoming disenchanted, wearied, and finds no delight—does not cling to, adhere to, or get bound by even a single formation among all the formations subject to breaking up, in all kinds of existence, origins, destinies, stations of consciousness, and abodes of beings. His mind desires to be delivered and to escape from the entire conditioned realm. How so? Just as a fish that has gotten into a net, a frog in a snake’s mouth, a wild fowl put in a cage, a deer caught in a strong snare, a snake in a snake-charmer’s hand, an elephant that has plunged into a great mire, a Nāga king in a supaṇṇa’s mouth, the moon that has entered Rāhu’s mouth, or a man surrounded by his enemies—just as these all desire to be delivered and to escape from their respective situations, so the yogi’s mind desires to be delivered and to escape from the entire conditioned realm. Then, for one who is thus without attachment to all formations and who desires deliverance from the entire conditioned realm, there arises the knowledge of the wish for deliverance.

Muñcitukamyatāñāṇaṃ niṭṭhitaṃ.

The Knowledge of the Wish for Deliverance is finished.

Paṭisaṅkhānupassanāñāṇakathā

An Explanation of the Knowledge of Contemplation by Reflection

757. So evaṃ sabbabhavayonigatiṭṭhitinivāsagatehi sabhedakehi saṅkhārehi muccitukāmo sabbasmā saṅkhāragatā muccituṃ puna te evaṃ saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā pariggaṇhāti.

757. Thus, wishing to be delivered from formations that are subject to breaking up—in all kinds of existence, origins, destinies, stations, and abodes—in order to be delivered from the entire conditioned realm, he again comprehends those same formations by means of the knowledge of contemplation by reflection, applying the three characteristics to them.

So sabbasaṅkhāre anaccantikato, tāvakālikato, uppādavayaparicchinnato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, assārakato, vibhavato, saṅkhatato, maraṇadhammatotiādīhi kāraṇehi aniccāti passati.

He sees all formations as impermanent for such reasons as: because they are not lasting, because they are temporary, because they are limited by arising and passing away, because they are perishable, because they are trembling, because they are breaking up, because they are unstable, because they are subject to change, because they are essenceless, because they are subject to destruction, because they are conditioned, and because they are subject to death.

Abhiṇhapaṭipīḷanato, dukkhamato, dukkhavatthuto, rogato, gaṇḍato, sallato, aghato, ābādhato, ītito, upaddavato, bhayato, upasaggato, atāṇato, aleṇato, asaraṇato, ādīnavato, aghamūlato, vadhakato, sāsavato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammatotiādīhi kāraṇehi dukkhāti passati.

He sees them as suffering for such reasons as: because they are a constant oppression, suffering itself, a basis for suffering, a disease, a boil, a dart, misery, an affliction, a calamity, a distress, a fear, a danger, without protection, without shelter, without refuge, fraught with danger, the root of misery, a killer, tainted, Māra’s bait, subject to birth, subject to aging, subject to sickness, subject to sorrow, subject to lamentation, subject to despair, and subject to defilement.

Ajaññato, duggandhato, jegucchato, paṭikkūlato, amaṇḍanārahato, virūpato, bībhacchatotiādīhi kāraṇehi dukkhalakkhaṇassa parivārabhūtato asubhato passati.

He sees them as foul because they are an accessory to the characteristic of suffering, and for such reasons as: because they are base, foul-smelling, disgusting, repulsive, unworthy of adornment, ugly, and loathsome.

Parato, rittato, tucchato, suññato, assāmikato, anissarato, avasavattitotiādīhi kāraṇehi anattato passati.

He sees them as not-self for such reasons as: because they are other, empty, vain, void, masterless, without a ruler, and uncontrollable.

758. Evañhi [Pg.290] passatānena tilakkhaṇaṃ āropetvā saṅkhārā pariggahitā nāma honti. Kasmā panāyamete evaṃ pariggaṇhātīti? Muñcanassa upāyasampādanatthaṃ.

758. When one sees in this way, it is said that formations have been comprehended by applying the three characteristics. But why does he comprehend them in this way? For the purpose of providing the means for deliverance.

Tatrāyaṃ upamā – eko kira puriso ‘‘macche gahessāmī’’ti macchakhippaṃ gahetvā udake oḍḍāpesi so khippamukhena hatthaṃ otāretvā antoudake sappaṃ gīvāya gahetvā ‘‘maccho me gahito’’ti attamano ahosi. So ‘‘mahā vata mayā maccho laddho’’ti ukkhipitvā passanto sovatthikattayadassanena sappoti sañjānitvā bhīto ādīnavaṃ disvā gahaṇe nibbinno muñcitukāmo hutvā muñcanassa upāyaṃ karonto agganaṅguṭṭhato paṭṭhāya hatthaṃ nibbeṭhetvā bāhuṃ ukkhipitvā uparisīse dve tayo vāre āvijjhitvā sappaṃ dubbalaṃ katvā ‘‘gaccha duṭṭha sappā’’ti nissajjitvā vegena taḷākapāḷiṃ āruyha ‘‘mahantassa vata bho sappassa mukhato muttomhī’’ti āgatamaggaṃ olokayamāno aṭṭhāsi.

Here is a simile. A man, it seems, thinking, ‘I will catch a fish,’ took a fish-trap and cast it in the water. Putting his hand in through the trap’s mouth, he caught a snake by the neck inside the water and was delighted, thinking, ‘I have caught a fish.’ Thinking, ‘What a big fish I’ve got!’ he lifted it up to look. But on seeing the three marks on its neck, he recognized it was a snake. He became frightened, saw the danger, and grew disenchanted with what he had caught. Wishing to release it, he devised a means for its release: starting from the tip of its tail, he unwound his hand, raised his arm, and whirled the snake over his head two or three times. Having thus weakened it, he threw it away, saying, ‘Go, you vile snake!’ Then he quickly climbed up on the bank of the pond and stood there looking back along the way he had come, thinking, ‘Sirs, I have escaped from the mouth of a great snake!’

Tattha tassa purisassa ‘‘maccho’’ti sappaṃ gīvāya gahetvā tuṭṭhakālo viya imassāpi yogino āditova attabhāvaṃ paṭilabhitvā tuṭṭhakālo, tassa khippamukhato sīsaṃ nīharitvā sovatthikattayadassanaṃ viya imassa ghanavinibbhogaṃ katvā saṅkhāresu tilakkhaṇadassanaṃ, tassa bhītakālo viya imassa bhayatupaṭṭhānañāṇaṃ. Tato ādīnavadassanaṃ viya ādīnavānupassanāñāṇaṃ, gahaṇe nibbindanaṃ viya nibbidānupassanāñāṇaṃ. Sappaṃ muñcitukāmatā viya muñcitukamyatāñāṇaṃ, muñcanassa upāyakaraṇaṃ viya paṭisaṅkhānupassanāñāṇena saṅkhāresu tilakkhaṇāropanaṃ. Yathā hi so puriso sappaṃ āvijjhitvā dubbalaṃ katvā nivattetvā ḍaṃsituṃ asamatthabhāvaṃ pāpetvā sumuttaṃ muñcati, evamayaṃ yogāvacaro tilakkhaṇāropanena saṅkhāre āvijjhitvā dubbale katvā puna niccasukhasubhaattākārena upaṭṭhātuṃ asamatthataṃ pāpetvā sumuttaṃ muñcati. Tena vuttaṃ ‘‘muñcanassa upāyasampādanatthaṃ evaṃ pariggaṇhātī’’ti.

Herein, the time of the man’s delight on catching the snake by the neck, thinking it was a fish, is like the time of this yogi’s delight on first obtaining an individual existence. The man’s seeing the three marks on its neck after pulling the snake’s head out of the trap’s mouth is like this yogi’s seeing the three characteristics in formations after having broken down their compactness. The time of the man’s fear is like this yogi’s knowledge of appearance as fearful. His seeing the danger is like the knowledge of contemplation of danger. His disenchantment with his catch is like the knowledge of contemplation of disenchantment. His wish to release the snake is like the knowledge of the wish for deliverance. His devising a means for its release is like the applying of the three characteristics to formations by means of the knowledge of contemplation by reflection. For just as that man, by whirling the snake, weakening it, and rendering it incapable of biting back, releases it well, so this yogi, by applying the three characteristics, whirls formations, weakens them, and renders them incapable of appearing again in the guise of permanence, pleasure, beauty, or self, and so releases them well. Therefore it was said: ‘For the purpose of providing the means for deliverance, he comprehends them in this way.’

759. Ettāvatā tassa uppannaṃ hoti paṭisaṅkhāñāṇaṃ. Yaṃ sandhāya vuttaṃ –

759. By this much the knowledge of reflection has arisen in him. With reference to this it is said:

‘‘Aniccato [Pg.291] manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Dukkhato. Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjatī’’ti (paṭi. ma. 1.227).

‘When one gives attention to impermanence, what knowledge of reflection arises? Knowledge of reflection on suffering. When one gives attention to not-self, what knowledge of reflection arises? When one gives attention to impermanence, the knowledge of reflection on the sign arises. When one gives attention to suffering, the knowledge of reflection on the occurrence arises. When one gives attention to not-self, the knowledge of reflection on both the sign and the occurrence arises’ (Paṭis.m. I, 227).

Ettha ca nimittaṃ paṭisaṅkhāti saṅkhāranimittaṃ ‘‘addhuvaṃ tāvakālika’’nti aniccalakkhaṇavasena jānitvā. Kāmañca na paṭhamaṃ jānitvā pacchā ñāṇaṃ uppajjati, vohāravasena pana ‘‘manañca paṭicca dhamme ca uppajjati manoviññāṇa’’ntiādīni (ma. ni. 3.421) viya evaṃ vuccati. Ekattanayena vā purimañca pacchimañca ekaṃ katvā evaṃ vuttanti veditabbaṃ. Iminā nayena itarasmimpi padadvaye attho veditabboti.

Herein, ‘reflects on the sign’ means knowing the sign of formations as ‘unstable, temporary’ by way of the characteristic of impermanence. And it is not that one first knows and then knowledge arises afterward; rather, this is said as a matter of convention, like the passage beginning, ‘Dependent on the mind and on phenomena, mind-consciousness arises’ (MN 148). Or it should be understood that this is said by unifying the former and the latter according to the principle of oneness. The meaning of the other two phrases should be understood in the same way.

Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ.

The Knowledge of Contemplation by Reflection is finished.

Saṅkhārupekkhāñāṇakathā

Discourse on the Knowledge of Equanimity Towards Formations

760. So evaṃ paṭisaṅkhānupassanāñāṇena ‘‘sabbe saṅkhārā suññā’’ti pariggahetvā puna ‘‘suññamidaṃ attena vā attaniyena vā’’ti (ma. ni. 3.69) dvikoṭikaṃ suññataṃ pariggaṇhāti. So evaṃ neva attānaṃ, na paraṃ kiñci attano parikkhārabhāve ṭhitaṃ disvā puna ‘‘nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, kismiñci kiñcanatatthī’’ti yā ettha catukoṭikā suññatā kathitā, taṃ pariggaṇhāti.

760. Having thus grasped with the knowledge of contemplation by reflection that 'all formations are empty,' he further grasps the twofold emptiness: 'This is empty of self or of what belongs to self.' Seeing that neither a self nor anything other exists as a possession of his, he then grasps the fourfold emptiness stated here: 'I am not anywhere, nor am I anyone's possession in any way; and there is nothing of mine anywhere, nor is there for me any possession in anything.'

Kathaṃ? Ayañhi nāhaṃ kvacanīti kvaci attānaṃ na passati. Kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati. Bhātiṭṭhānevā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ, parikkhāraṭṭhāne vā parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. Na ca mama kvacanīti ettha mama-saddaṃ tāva ṭhapetvā na ca kvacanīti parassa ca attānaṃ kvaci napassatīti [Pg.292] ayamattho. Idāni mama-saddaṃ āharitvā mama kismiñci kiñcanatatthīti so parassa attā mama kismiñci kiñcanabhāve atthīti na passatīti. Attano bhātiṭṭhāne vā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ parikkhāraṭṭhāne vā parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati. Tasmānena catukoṭikā suññatā pariggahitā hotīti.

How? 'I am not anywhere' means he does not see a self anywhere. 'Nor am I anyone's possession in any way' means he does not see his own self as something to be brought into a state of possession for any other person. That is, he does not see it as something to be brought over, thinking of it as a brother in the place of a brother, a friend in the place of a friend, or a possession in the place of a possession. As for 'and there is nothing of mine anywhere, nor is there for me any possession in anything,' here, setting aside the word 'mine' for a moment, 'and not anywhere' means he does not see another’s self anywhere. Now, bringing in the word 'mine,' 'nor is there for me any possession in anything' means he does not see that another's self exists for him in any state of possession. That is, he does not see another’s self as something to be brought into a state of possession for himself, such as a brother in the place of a brother, a friend in the place of a friend, or a possession in the place of a possession. Thus, because he neither sees a self anywhere, nor sees that self as something to be brought into a state of possession for another, nor sees another’s self, nor sees another’s self as something to be brought into a state of possession for himself, therefore this fourfold emptiness is grasped by him.

761. Evaṃ catukoṭikaṃ suññataṃ pariggahetvā puna chahākārehi suññataṃ pariggaṇhāti. Kathaṃ? Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā…pe… mano suñño. Rūpā suññā…pe… dhammā suññā. Cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Cakkhusamphassoti evaṃ yāva jarāmaraṇā nayo netabbo.

761. Having thus grasped the fourfold emptiness, he further grasps emptiness in six aspects. How? The eye is empty of self, or of what belongs to self, or of permanence, or of stability, or of eternity, or of an unchanging nature… up to… the mind is empty. Forms are empty… up to… mental phenomena are empty. Eye-consciousness… up to… mind-consciousness. Eye-contact… thus the method should be applied all the way up to aging and death.

762. Evaṃ chahākārehi suññataṃ pariggahetvā puna aṭṭhahākārehi pariggaṇhāti. Seyyathidaṃ – rūpaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Vedanā… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yathā naḷo asāro nissāro sārāpagato. Yathā eraṇḍo… yathā udumbaro… yathā setavaccho… yathā pāḷibhaddako… yathā pheṇapiṇḍo… yathā udakabubbuḷaṃ… yathā marīci… yathā kadalikkhandho… yathā māyā asārā nissārā sārāpagatā, evameva rūpaṃ…pe… jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā…pe… avipariṇāmadhammena vāti (cūḷani. mogharājamāṇavapucchāniddesa 88).

762. Having comprehended emptiness in these six ways, one then comprehends it in eight ways. Namely: form is without essence, devoid of essence, with essence departed; it is empty of an essence of permanence, an essence of stability, an essence of happiness, or an essence of self; and it is empty of being permanent, stable, eternal, or of an unchanging nature. Feeling… perception… formations… consciousness… the eye… up to… aging-and-death is without essence, devoid of essence, with essence departed... Just as a reed is without essence, devoid of essence, with essence departed; just as a castor-oil plant… just as a fig tree… just as a setavaccha tree… just as a coral tree… just as a ball of foam… just as a water bubble… just as a mirage… just as a plantain trunk… just as a magical illusion is without essence, devoid of essence, with essence departed—so too is form… up to… aging-and-death without essence, devoid of essence, with essence departed; empty of an essence of permanence… up to… or of an unchanging nature.

763. So [Pg.293] evaṃ aṭṭhahākārehi suññataṃ pariggahetvā puna dasahākārehi pariggaṇhāti, rūpaṃ rittato passati. Tucchato… suññato… anattato… anissariyato… akāmakāriyato… alabbhanīyato… avasavattakato… parato… vivittato passati. Vedanaṃ…pe… viññāṇaṃ rittato…pe… vivittato passatīti.

763. Having thus apprehended emptiness in these eight aspects, one further apprehends it in ten aspects: one sees form as empty… as hollow… as void… as not-self… as masterless… as unable to be willed… as unobtainable… as uncontrollable… as other… as secluded. One sees feeling… up to… consciousness as empty… up to… as secluded.

764. Evaṃ dasahākārehi suññataṃ pariggahetvā puna dvādasahākārehi pariggaṇhāti. Seyyathidaṃ – rūpaṃ na satto, na jīvo, na naro, na māṇavo, na itthī, na puriso, na attā, na attaniyaṃ. Nāhaṃ, na mama, na aññassa, na kassaci. Vedanā…pe… viññāṇaṃ na kassacīti (cūḷani. mogharājamāṇavapucchāniddesa 88).

764. Having comprehended emptiness in these ten ways, one then comprehends it in twelve ways. Namely: form is not a being, not a living principle, not a man, not a youth, not a woman, not a male, not a self, not what belongs to a self. Not ‘I,’ not ‘mine,’ not ‘another's,’ not ‘anyone's.’ Feeling... up to... consciousness is not ‘anyone's.’

765. Evaṃ dvādasahākārehi suññataṃ pariggaṇhitvā puna tīraṇapariññāvasena dvācattālīsāya ākārehi suññataṃ pariggaṇhāti, rūpaṃ aniccato… dukkhato… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… anassādato… ādīnavato… vipariṇāmadhammato… assārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassaupāyāsadhammato… samudayato… atthaṅgamato… anassādato … ādīnavato… nissaraṇato passati. Vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passati.

765. Having comprehended emptiness in these twelve ways, one then comprehends it in forty-two ways through full understanding by investigation: one sees form as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as other, as dissolving, as a scourge, as a calamity, as a terror, as a vexation, as unstable, as crumbling, as not lasting, as without protection, as without shelter, as without refuge, as refuge-less, as empty, as hollow, as void, as not-self, as without gratification, as dangerous, as subject to change, as pithless, as a root of misery, as a slayer, as liable to destruction, as with taints, as conditioned, as Māra's bait, as subject to birth, as subject to aging, as subject to illness, as subject to death, as subject to sorrow, lamentation, pain, grief, and despair, as arising, as vanishing, as without gratification, as dangerous, as an escape. One sees feeling... up to... consciousness as impermanent... up to... as an escape.

Vuttampi cetaṃ – ‘‘rūpaṃ aniccato…pe… nissaraṇato passanto suññato lokaṃ avekkhati. Vedanaṃ…pe… viññāṇaṃ aniccato…pe… nissaraṇato passanto suññato lokaṃ avekkhati’’.

And this has been said: 'Seeing form as impermanent… up to… as an escape, one regards the world as empty. Seeing feeling… up to… consciousness as impermanent… up to… as an escape, one regards the world as empty.'

‘‘Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti. (su. ni. 1125;

cūḷani. mogharājamāṇavapucchāniddesa 88);

'Regard the world as empty, Mogharāja, ever mindful; having uprooted the view of self, one may thus cross beyond death. The King of Death does not see one who regards the world in this way.'

766. Evaṃ [Pg.294] suññato disvā tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto bhayañca nandiñca vippahāya saṅkhāresu udāsīno ahosi majjhatto, ahanti vā mamanti vā na gaṇhāti vissaṭṭhabhariyo viya puriso.

766. Seeing them thus as empty and applying the three characteristics, while comprehending formations, he abandons fear and delight. He becomes indifferent and neutral towards formations, not grasping at 'I' or 'mine,' like a man who has repudiated his wife.

Yathā nāma purisassa bhariyā bhaveyya iṭṭhā kantā manāpā, so tāya vinā muhuttampi adhivāsetuṃ na sakkuṇeyya, ativiya naṃ mamāyeyya, so taṃ itthiṃ aññena purisena saddhiṃ ṭhitaṃ vā nisinnaṃ vā kathentiṃ vā hasantiṃ vā disvā kupito assa anattamano, adhimattaṃ domanassaṃ paṭisaṃvedeyya. So aparena samayena tassā itthiyā dosaṃ disvā muñcitukāmo hutvā taṃ vissajjeyya, na naṃ mamāti gaṇheyya. Tato paṭṭhāya taṃ yenakenaci saddhiṃ yaṃkiñci kurumānaṃ disvāpi neva kuppeyya, na domanassaṃ āpajjeyya, aññadatthu udāsīnova bhaveyya majjhatto. Evamevāyaṃ sabbasaṅkhārehi muñcitukāmo hutvā paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto ahaṃ mamāti gahetabbaṃ adisvā bhayañca nandiñca vippahāya sabbasaṅkhāresu udāsīno hoti majjhatto.

Just as a man might have a wife who is desired, lovely, and pleasing, so that he could not endure even for a moment without her and would be exceedingly attached to her; if he were to see that woman standing, sitting, talking, or laughing with another man, he would become angry and displeased, and would experience extreme grief. But at a later time, having seen a fault in that woman and wishing to be free from her, he would repudiate her and no longer regard her as his. From then on, even seeing her doing anything with anyone else, he would neither be angry nor experience grief; instead, he would remain indifferent and neutral. In the same way, this person, wishing to be free from all formations, comprehending formations through reflective contemplation, not seeing anything to be grasped as 'I' or 'mine,' and having abandoned fear and delight, becomes indifferent and neutral towards all formations.

Tassa evaṃ jānato evaṃ passato tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti.

For one who knows thus and sees thus, his mind shrinks back, recoils, and turns away from the three realms of existence, the four modes of generation, the five destinations, the seven stations of consciousness, and the nine abodes of beings. It does not expand, but settles in equanimity or repugnance.

Seyyathāpi nāma padumapalāse īsakapoṇe udakaphusitāni patilīyanti patikuṭanti pativattanti na sampasāriyanti, evameva…pe… seyyathāpi nāma kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati (a. ni. 7.49), evameva tassa tīsu bhavesu cittaṃ…pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. Iccassa saṅkhārupekkhāñāṇaṃ nāma uppannaṃ hoti.

Just as water droplets on a slightly tilted lotus leaf roll off, shrink back, and turn away without spreading; and just as a chicken feather or a piece of sinew thrown into a fire shrinks, curls, and recoils without spreading, so too his mind, in regard to the three realms of existence..., settles into either equanimity or repugnance. Thus the knowledge of equanimity toward formations arises in him.

767. Taṃ panetaṃ sace santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. No ce nibbānaṃ santato [Pg.295] passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati sāmuddikānaṃ disākāko viya. Sāmuddikā kira vāṇijakā nāvaṃ ārohantā disākākaṃ nāma gaṇhanti, te yadā nāvā vātakkhittā videsaṃ pakkhandati, tīraṃ na paññāyati, tadā disākākaṃ vissajjenti. So kūpakayaṭṭhito ākāsaṃ laṅghitvā sabbā disā ca vidisā ca anugantvā sace tīraṃ passati, tadabhimukhova gacchati. No ce passati, punappunaṃ āgantvā kūpakayaṭṭhiṃyeva allīyati. Evameva sace saṅkhārupekkhāñāṇaṃ santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. No ce passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati.

767. If this knowledge of equanimity towards formations sees Nibbāna, the peaceful state, as peaceful, it abandons the entire stream of formations and leaps into Nibbāna alone. If it does not see Nibbāna as peaceful, it occurs again and again with formations as its object, like the direction-crow of seafarers. It is said that seafaring merchants, when boarding a ship, take a direction-crow with them. When their ship, tossed by the wind, is driven to a foreign region and the shore is no longer visible, they release the direction-crow. It soars into the sky from the mast, flies around all the directions and intermediate directions, and if it sees a shore, it goes straight towards it. If it does not see a shore, it returns again and again and settles on the mast itself. In the same way, if the knowledge of equanimity towards formations sees Nibbāna, the peaceful state, as peaceful, it abandons the entire stream of formations and leaps into Nibbāna alone. If it does not see it, it occurs again and again with formations as its object.

Tadidaṃ suppagge piṭṭhaṃ vaṭṭayamānaṃ viya. Nibbaṭṭitakappāsaṃ vihanamānaṃ viya nānappakārato saṅkhāre pariggahetvā bhayañca nandiñca pahāya saṅkhāravicinane majjhattaṃ hutvā tividhānupassanāvasena tiṭṭhati. Evaṃ tiṭṭhamānaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya paccayo hoti.

This knowledge, becoming subtle like flour being sifted on a tray or like ginned cotton being carded, comprehends formations in various ways, abandons both fear and delight, and becomes neutral in the investigation of formations; thus it abides by way of the threefold contemplation. So abiding, it reaches the state of being a gateway to the threefold liberation and becomes a condition for the classification of the seven noble individuals.

768. Tatridaṃ tividhānupassanāvasena pavattanato tiṇṇaṃ indriyānaṃ ādhipateyyavasena tividhavimokkhamukhabhāvaṃ āpajjati nāma. Tisso hi anupassanā tīṇi vimokkhamukhānīti vuccanti. Yathāha –

768. Herein, it is said that this knowledge attains the state of being a threefold gateway to liberation because it proceeds by way of the threefold contemplation and by way of the dominance of the three faculties. For the three contemplations are called the three gateways to liberation. As it was said:

‘‘Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti, sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya, animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya, appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya, suññatāya ca dhātuyā cittasampakkhandanatāya, imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattantī’’ti (paṭi. ma. 1.219).

“These three gateways to liberation, indeed, conduce to the escape from the world: through contemplating all formations as delimited and circumscribed, and through the mind’s leaping into the signless element; through stimulating the mind in regard to all formations, and through the mind’s leaping into the desireless element; through contemplating all things as other, and through the mind’s leaping into the emptiness element. These three gateways to liberation conduce to the escape from the world.”

Tattha paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. Aniccānupassanaṃ hi ‘‘udayato pubbe saṅkhārā natthī’’ti paricchinditvā tesaṃ gatiṃ samannesamānaṃ ‘‘vayato paraṃ na gacchanti, ettheva antaradhāyantī’’ti parivaṭumato samanupassati. Manosamuttejanatāyāti cittasaṃvejanatāya[Pg.296]. Dukkhānupassanena hi saṅkhāresu cittaṃ saṃvejeti. Parato samanupassanatāyāti ‘‘nāhaṃ, na mamā’’ti evaṃ anattato samanupassanatāya. Iti imāni tīṇi padāni aniccānupassanādīnaṃ vasena vuttānīti veditabbāni. Teneva tadanantare pañhavissajjane vuttaṃ – ‘‘aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti. Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhahanti. Anattato manasikaroto suññato saṅkhārā upaṭṭhahantī’’ti (paṭi. ma. 1.219).

Here, ‘as delimited and circumscribed’ means by way of delimiting and circumscribing through arising and passing away. For the contemplation of impermanence, having delimited by thinking, ‘Before their arising, formations do not exist,’ and while investigating their course, contemplates them as circumscribed by thinking, ‘After passing away, they do not go anywhere—they vanish right here.’ ‘Stimulation of the mind’ means for the sake of stirring a sense of urgency in the mind. For, through the contemplation of suffering, one stirs a sense of urgency in the mind regarding formations. ‘Contemplating as other’ means contemplating as not-self, thus: ‘This is not I, this is not mine.’ Thus, these three phrases should be understood as spoken in connection with the contemplation of impermanence and so on. For this reason, in the answer to the question that immediately follows, it is said: ‘To one who attends to them as impermanent, formations appear as perishing. To one who attends to them as suffering, formations appear as fearful. To one who attends to them as not-self, formations appear as empty.’”

769. Katame pana te vimokkhā, yesaṃ imāni anupassanāni mukhānīti? Animitto, appaṇihito, suññatoti ete tayo. Vuttaṃ hetaṃ ‘‘aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. Anattato manasikaronto vedabahulo suññatavimokkhaṃ paṭilabhatī’’ti (paṭi. ma. 1.223).

769. But what are those liberations for which these contemplations are the gateways? They are these three: the signless, the desireless, and the empty. For it has been said: ‘One who attends to impermanence, being abundant in resolve, attains the signless liberation. One who attends to suffering, being abundant in tranquility, attains the desireless liberation. One who attends to not-self, being abundant in knowledge, attains the empty liberation.’”

Ettha ca animitto vimokkhoti animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo. So hi animittāya dhātuyā uppannattā animitto. Kilesehi ca vimuttattā vimokkho. Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihito. Suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto suññatoti veditabbo.

Herein, the signless liberation is the noble path that proceeds having taken Nibbāna as its object in its signless aspect. For it is ‘signless’ because it has arisen in the signless element, and it is ‘liberation’ because it is liberated from the defilements. By this same method, that which proceeds having taken Nibbāna as its object in its desireless aspect is the desireless liberation. That which proceeds having taken Nibbāna as its object in its emptiness aspect is to be understood as the empty liberation.

770. Yaṃ pana abhidhamme ‘‘yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati appaṇihitaṃ suññata’’nti (dha. sa. 343 ādayo) evaṃ vimokkhadvayameva vuttaṃ, taṃ nippariyāyato vipassanāgamanaṃ sandhāya. Vipassanāñāṇaṃ hi kiñcāpi paṭisambhidāmagge –

770. However, in the Abhidhamma, where it is said: ‘At the time when one develops the supramundane jhāna that is emancipating, that leads to the undoing of the round, for the abandonment of views, for the attainment of the first stage, having, quite secluded from sensual pleasures… entered upon and abided in the first jhāna, which is desireless and empty’ (Dhs. §343ff.), only two liberations are mentioned. This is stated directly with reference to the approach of insight. For although insight knowledge in the Paṭisambhidāmagga—

‘‘Aniccānupassanāñāṇaṃ niccato abhinivesaṃ muñcatīti suññato vimokkho. Dukkhānupassanāñāṇaṃ sukhato abhinivesaṃ. Anattānupassanāñāṇaṃ attato abhinivesaṃ muñcatīti [Pg.297] suññato vimokkho’’ti (paṭi. ma. 1.229) evaṃ abhinivesaṃ muñcanavasena suññato vimokkhoti ca,

is called empty liberation by way of releasing adherence, thus: ‘The knowledge of the contemplation of impermanence releases adherence to permanence, thus it is empty liberation. The knowledge of the contemplation of suffering [releases adherence] to pleasure… The knowledge of the contemplation of not-self releases adherence to self, thus it is empty liberation’ (Paṭis I 229); and

‘‘Aniccānupassanāñāṇaṃ niccato nimittaṃ muñcatīti animitto vimokkho. Dukkhānupassanāñāṇaṃ sukhato nimittaṃ, anattānupassanāñāṇaṃ attato nimittaṃ muñcatīti animitto vimokkho’’ti (paṭi. ma. 1.229) evaṃ nimittaṃ muñcanavasena animitto vimokkhoti ca,

is called signless liberation by way of releasing the sign, thus: ‘The knowledge of the contemplation of impermanence releases the sign of permanence, thus it is signless liberation. The knowledge of the contemplation of suffering [releases the sign] of pleasure… The knowledge of the contemplation of not-self releases the sign of self, thus it is signless liberation’ (Paṭis I 229); and

‘‘Aniccānupassanāñāṇaṃ niccato paṇidhiṃ muñcatīti appaṇihito vimokkho. Dukkhānupassanāñāṇaṃ sukhato paṇidhiṃ. Anattānupassanāñāṇaṃ attato paṇidhiṃ muñcatīti appaṇihito vimokkho’’ti (paṭi. ma. 1.229) evaṃ paṇidhiṃ muñcanavasena appaṇihito vimokkhoti ca –

‘The knowledge of contemplating impermanence releases the aspiration for permanence, thus it is desireless liberation. The knowledge of contemplating suffering releases the aspiration for pleasure. The knowledge of contemplating non-self releases the aspiration for self, thus it is desireless liberation.’ (Paṭis. I 229) In this way, by way of releasing aspiration, it is called desireless liberation.

Vuttaṃ. Tathāpi taṃ saṅkhāranimittassa avijahanato na nippariyāyena animittaṃ. Nippariyāyena pana suññatañceva appaṇihitañca. Tassa ca āgamanavasena ariyamaggakkhaṇe vimokkho uddhaṭo. Tasmā appaṇihitaṃ suññatanti vimokkhadvayameva vuttanti veditabbaṃ. Ayaṃ tāvettha vimokkhakathā.

It is said. Nevertheless, because it does not abandon the sign of formations, it is not signless in the absolute sense. In the absolute sense, however, it is both empty and desireless. And its liberation is expounded at the moment of the noble path by way of its approach. Therefore, it should be understood that only the two liberations—the desireless and the empty—are spoken of. This, to this extent, is the discussion on liberation here.

771. Yaṃ pana vuttaṃ ‘‘sattaariyapuggalavibhāgāya paccayo hotī’’ti, tattha saddhānusārī, saddhāvimutto, kāyasakkhi, ubhatobhāgavimutto, dhammānusārī, diṭṭhippatto, paññāvimuttoti ime tāva satta ariyapuggalā, tesaṃ vibhāgāya idaṃ saṅkhārupekkhāñāṇaṃ paccayo hoti.

771. As for what was said, ‘It is a condition for the classification of the seven noble individuals,’ in that context: the faith-follower, the faith-emancipated, the body-witness, the one liberated both ways, the Dhamma-follower, the view-attainer, and the wisdom-emancipated—these are indeed the seven noble individuals. For their classification, this knowledge of equanimity regarding formations is a condition.

772. Yo hi aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe saddhānusārī hoti. Sesesu sattasu ṭhānesu saddhāvimutto.

772. For one who attends to impermanence, being abundant in conviction, attains the faculty of faith. At the moment of the path of stream-entry, they are a faith-follower. In the remaining seven instances, they are faith-emancipated.

773. Yo pana dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati, so sabbattha kāyasakkhi nāma hoti. Arūpajjhānaṃ pana patvā aggaphalappatto ubhatobhāgavimutto nāma hoti.

773. One who attends to suffering, being abundant in tranquility, attains the faculty of concentration; they are called a body-witness in all instances. But having attained the formless jhānas and reached the supreme fruit, one is called liberated both ways.

774. Yo [Pg.298] pana anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe dhammānusārī hoti. Chasu ṭhānesu diṭṭhippatto aggaphale paññāvimuttoti.

774. One who attends to non-self, being abundant in knowledge, attains the faculty of wisdom; they are a Dhamma-follower at the moment of the path of stream-entry. In six instances, they are a view-attainer; in the highest fruition, wisdom-emancipated.

775. Vuttaṃ hetaṃ –

775. For this has been said:

‘‘Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati, tena vuccati saddhānusārī’’ti.

‘By attending to impermanence, the faculty of faith becomes predominant. Because of the predominance of the faculty of faith, one attains the path of stream-entry; therefore, one is called a faith-follower.’

Tathā ‘‘aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti, tena vuccati saddhāvimutto’’tiādi (paṭi. ma. 1.221).

Similarly, ‘When one attends to impermanence, the faculty of faith becomes predominant. Due to the predominance of the faculty of faith, the fruit of stream-entry is realized; therefore, one is called faith-emancipated,’ and so on (Paṭis. I 221).

776. Aparampi vuttaṃ –

776. Further, it is said:

‘‘Saddahanto vimuttoti saddhāvimutto. Phuṭṭhantaṃ sacchikatoti kāyasakkhi. Diṭṭhantaṃ pattoti diṭṭhippatto. Saddahanto vimuccatīti saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati pacchā nirodhaṃ nibbānaṃ sacchikarotīti kāyasakkhi. ‘Dukkhā saṅkhārā, sukho nirodho’ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phusitaṃ paññāyāti diṭṭhippatto’’ti (paṭi. ma. 1.221).

‘One who is liberated through faith is called faith-emancipated. One who has directly experienced what is to be touched is called a body-witness. One who has attained what is to be seen is called a view-attainer. One who is liberated through faith is called faith-emancipated. One who first experiences the contact of jhāna and later directly experiences cessation, Nibbāna, is called a body-witness. ‘Formations are suffering, cessation is bliss’—this is known, seen, understood, directly experienced, and touched by wisdom; thus, one is called a view-attainer’ (Paṭis. I 221).

777. Itaresu pana catūsu saddhaṃ anusarati, saddhāya vā anusarati gacchatīti saddhānusārī. Tathā paññāsaṅkhātaṃ dhammaṃ anusarati, dhammena vā anusaratīti dhammānusārī. Arūpajjhānena ceva ariyamaggena cāti ubhatobhāgena vimuttoti ubhatobhāgavimutto. Pajānanto vimuttoti paññāvimuttoti evaṃ vacanattho veditabboti.

777. As for the other four: one follows faith, or proceeds by means of faith—thus, one is a 'faith-follower.' Similarly, one follows the Dhamma reckoned as wisdom, or proceeds by means of the Dhamma—thus, one is a 'Dhamma-follower.' One is liberated by both parts—by the formless jhānas and by the noble path—thus, one is 'liberated both ways.' One is liberated through understanding—thus, one is 'liberated by wisdom.' In this way, the meaning of the terms should be understood.

Saṅkhārupekkhāñāṇaṃ.

The knowledge of equanimity regarding formations.

778. Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. Tenāhu porāṇā – ‘‘idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhati, heṭṭhā [Pg.299] muñcitukamyatāñāṇaṃ nāma jātaṃ, majjhe paṭisaṅkhānupassanāñāṇaṃ nāma, ante ca sikhāppattaṃ saṅkhārupekkhāñāṇaṃ nāma’’.

778. That knowledge, however, is one in meaning with the two preceding knowledges. Therefore, the ancients said: "This knowledge of equanimity towards formations is one, but obtains three names: at the beginning, it comes to be called 'knowledge of the desire for release'; in the middle, 'knowledge of reflective contemplation'; and at the end, 'knowledge of equanimity towards formations, having reached the summit.'"

779. Pāḷiyampi vuttaṃ –

779. It is also stated in the canonical text:

‘‘Kathaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? Uppādaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ…pe… nimittaṃ…pe… upāyāsaṃ muñcitukamyatāpaṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Uppādo dukkhanti…pe… bhayanti…pe… sāmisanti…pe… uppādo saṅkhārāti…pe… upāyāso saṅkhārāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa’’nti (paṭi. ma. 1.54).

"How is wisdom, the knowledge of equanimity regarding formations, characterized by the desire for release, reflection, and steadiness? Wisdom regarding arising is the knowledge of equanimity towards formations characterized by the desire for release, reflection, and steadiness. Wisdom regarding continuation... the sign... distress is the knowledge of equanimity towards formations characterized by the desire for release, reflection, and steadiness. 'Arising is suffering'... 'fearsome'... 'with attachment'... 'arising is formations'... 'distress is formations'—wisdom is the knowledge of equanimity towards formations characterized by the desire for release, reflection, and steadiness" (Paṭis. I 54).

780. Tattha muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā cāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā. Iti pubbabhāge nibbidāñāṇena nibbinnassa uppādādīni pariccajitukāmatā muñcitukāmatā. Muñcanassa upāyakaraṇatthaṃ majjhe paṭisaṅkhānaṃ paṭisaṅkhā. Muñcitvā avasāne ajjhupekkhanaṃ santiṭṭhanā. Yaṃ sandhāya ‘‘uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti saṅkhārupekkhā’’tiādi (paṭi. ma. 1.54) vuttaṃ. Evaṃ ekamevidaṃ ñāṇaṃ.

780. Herein, the desire for deliverance, reflection, and remaining steady—these are called 'the desire for deliverance, reflection, and remaining steady.' Thus, in the preliminary stage, the desire to abandon arising and so on, of one who is disenchanted by the knowledge of disenchantment, is the desire for deliverance. In the middle, reflection is the consideration for making a means of deliverance. At the end, the equanimity of overlooking after deliverance is remaining steady. Regarding this, it is said: "Arising is formations; one remains equanimous toward those formations—thus, it is called 'equanimity toward formations,'" and so on (Paṭis. I 54). In this way, this is indeed one knowledge.

781. Apica imāyapi pāḷiyā idaṃ ekamevāti veditabbaṃ. Vuttaṃ hetaṃ – ‘‘yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna’’nti (paṭi. ma. 1.227).

781. Moreover, from this canonical passage, it should be understood that this is just one. For it was said: "The wish to be liberated, reflective insight, and equanimity towards formations—these qualities have the same meaning, only the wording is different" (Paṭis. I 227).

782. Evaṃ adhigatasaṅkhārupekkhassa pana imassa kulaputtassa vipassanā sikhāppattā vuṭṭhānagāminī hoti. Sikhāppattā vipassanāti vā vuṭṭhānagāminīti vā saṅkhārupekkhādiñāṇattayasseva etaṃ nāmaṃ. Sā hi sikhaṃ uttamabhāvaṃ pattattā sikhāppattā. Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī. Vuṭṭhānaṃ vuccati bahiddhānimittabhūtato abhiniviṭṭhavatthuto ceva ajjhattapavattato ca vuṭṭhahanato maggo, taṃ gacchatīti vuṭṭhānagāminī, maggena saddhiṃ ghaṭiyatīti attho.

782. For this clansman who has thus attained equanimity towards formations, insight, having reached its peak, becomes emergence-leading. 'Insight that has reached its peak' or 'emergence-leading' are names for the threefold knowledge beginning with equanimity towards formations. For it is called 'having reached its peak' because it has reached the peak, the supreme state. It is called 'emergence-leading' because it goes to emergence. The path is called 'emergence' because it emerges from the object of adherence which has become an external sign, and from internal occurrence. Because it goes to that, it is 'emergence-leading'; the meaning is that it connects with the path.

783. Tatrāyaṃ abhinivesavuṭṭhānānaṃ āvibhāvatthāya mātikā – ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti, ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti[Pg.300], bahiddhā abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā ajjhattā vuṭṭhāti, rūpe abhinivisitvā rūpā vuṭṭhāti, rūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā rūpā vuṭṭhāti, ekappahārena pañcahi khandhehi vuṭṭhāti, aniccato abhinivisitvā aniccato vuṭṭhāti, aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti, dukkhato abhinivisitvā dukkhato, aniccato, anattato vuṭṭhāti, anattato abhinivisitvā anattato, aniccato, dukkhato vuṭṭhāti.

783. Here, to make clear the initial applications and the emergences, is the matrix: Having initially contemplated the internal, one emerges from the internal. Having initially contemplated the internal, one emerges from the external. Having initially contemplated the external, one emerges from the external. Having initially contemplated the external, one emerges from the internal. Having initially contemplated form, one emerges from form. Having initially contemplated form, one emerges from the formless. Having initially contemplated the formless, one emerges from the formless. Having initially contemplated the formless, one emerges from form. One emerges from the five aggregates all at once. Having initially contemplated by way of impermanence, one emerges by way of impermanence. Having initially contemplated by way of impermanence, one emerges by way of suffering or by way of non-self. Having initially contemplated by way of suffering, one emerges by way of suffering, by way of impermanence, or by way of non-self. Having initially contemplated by way of non-self, one emerges by way of non-self, by way of impermanence, or by way of suffering.

784. Kathaṃ? Idhekacco āditova ajjhattasaṅkhāresu abhinivisati, abhinivisitvā te passati. Yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādiṇṇasaṅkhārepi aniccaṃ dukkhamanattāti passati. So kālena ajjhattaṃ sammasati, kālena bahiddhā. Tassevaṃ sammasato ajjhattaṃ sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. Ayaṃ ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti nāma.

784. How so? Here, a certain person from the very beginning initially contemplates internal formations; having initially contemplated them, he sees them. But since the emergence of the path does not come about merely by seeing what is purely internal—the external must also be seen—he therefore sees as impermanent, suffering, and non-self the aggregates of others and formations not appropriated by clinging. At times he contemplates the internal, at other times the external. As he is contemplating in this way, at the time of contemplating the internal, his insight connects with the path. This one is called: 'having initially contemplated the internal, he emerges from the internal.'

Sace panassa bahiddhā sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti nāma. Esa nayo bahiddhā abhinivisitvā bahiddhā ca ajjhattā ca vuṭṭhānepi.

But if his insight connects with the path at the time of contemplating the external, this one is called: 'having initially contemplated the internal, he emerges from the external.' This is also the method in the case of emerging from the external and from the internal after having initially contemplated the external.

785. Aparo āditova rūpe abhinivisati, abhinivisitvā bhūtarūpañca upādārūpañca rāsiṃ katvā passati. Yasmā pana na suddharūpadassanamatteneva vuṭṭhānaṃ hoti, arūpampi daṭṭhabbameva. Tasmā taṃ rūpaṃ ārammaṇaṃ katvā uppannaṃ vedanaṃ saññaṃ saṅkhāre viññāṇañca ‘‘idaṃ arūpa’’nti arūpaṃ passati. So kālena rūpaṃ sammasati, kālena arūpaṃ. Tassevaṃ sammasato rūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ rūpe abhinivisitvā rūpā vuṭṭhāti nāma.

785. Another person from the very beginning initially contemplates form; having initially contemplated it, he sees primary matter and derived matter, having grouped them together. But since emergence does not come about merely by seeing form alone—the formless must also be seen—he therefore takes that form as object and sees the arisen feeling, perception, formations, and consciousness as 'this is the formless.' At times he contemplates form, at other times the formless. As he is contemplating in this way, at the time of contemplating form, his insight connects with the path. This one is called: 'having initially contemplated form, he emerges from form.'

Sace panassa arūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ arūpe abhinivisitvā arūpā vuṭṭhāti nāma. Esa nayo arūpe abhinivisitvā arūpā ca rūpā ca vuṭṭhānepi.

But if his insight connects with the path at the time of contemplating the formless, this one is called: 'having initially contemplated form, he emerges from the formless.' This is also the method in the case of emerging from the formless and from form after having initially contemplated the formless.

786. ‘‘Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti (dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana ekappahārena pañcahi khandhehi vuṭṭhāti nāma.

786. Having initially contemplated thus: 'Whatever has the nature of arising, all that has the nature of ceasing,' then at the time of emergence, in this very way, one is said to emerge from the five aggregates all at once.

787. Eko [Pg.301] āditova aniccato saṅkhāre sammasati. Yasmā pana na aniccato sammasanamatteneva vuṭṭhānaṃ hoti, dukkhatopi anattatopi sammasitabbameva, tasmā dukkhatopi anattatopi sammasati. Tassevaṃ paṭipannassa aniccato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā aniccato vuṭṭhāti nāma.

787. A certain person from the very beginning contemplates formations by way of impermanence. But since emergence does not come about merely by contemplating by way of impermanence, they must also be contemplated by way of suffering and non-self. Therefore, he contemplates them by way of suffering and non-self. For one practicing in this way, emergence occurs at the time of contemplating by way of impermanence. This one is called: 'having initially contemplated by way of impermanence, he emerges by way of impermanence.'

Sace panassa dukkhato anattato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti nāma. Esa nayo dukkhato anattato abhinivisitvā sesavuṭṭhānesupi.

But if for him emergence occurs at the time of contemplating by way of suffering or by way of non-self, this one is called: 'having initially contemplated by way of impermanence, he emerges by way of suffering, or by way of non-self.' This is also the method for the remaining emergences after having initially contemplated by way of suffering and by way of non-self.

788. Ettha ca yopi aniccato abhiniviṭṭho, yopi dukkhato, yopi anattato, vuṭṭhānakāle ca aniccato vuṭṭhānaṃ hoti. Tayopi janā adhimokkhabahulā honti, saddhindriyaṃ paṭilabhanti, animittavimokkhena vimuccanti, paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā. Sace pana dukkhato vuṭṭhānaṃ hoti, tayopi janā passaddhibahulā honti, samādhindriyaṃ paṭilabhanti, appaṇihitavimokkhena vimuccanti, sabbattha kāyasakkhino honti. Yassa panettha arūpajjhānaṃ pādakaṃ, so aggaphale ubhatobhāgavimutto hoti. Atha nesaṃ anattato vuṭṭhānaṃ hoti, tayopi janā vedabahulā honti, paññindriyaṃ paṭilabhanti, suññatavimokkhena vimuccanti, paṭhamamaggakkhaṇe dhammānusārino honti, chasu ṭhānesu diṭṭhippattā aggaphale paññāvimuttāti.

788. Herein, whether one has initially focused on impermanence, on suffering, or on non-self, if at the time of emergence there is emergence by way of impermanence, all three types of persons abound in conviction, obtain the faith faculty, are liberated by the signless liberation, are faith-followers at the moment of the first path, and are faith-liberated in the seven instances. But if there is emergence by way of suffering, all three types of persons abound in tranquility, obtain the concentration faculty, are liberated by the desireless liberation, and are in all cases body-witnesses. Among them, one for whom an immaterial absorption is the basis becomes one liberated in both ways at the highest fruition. Then, if for them there is emergence by way of non-self, all three types of persons abound in knowledge, obtain the wisdom faculty, are liberated by the emptiness liberation, are Dhamma-followers at the moment of the first path, are attainers-of-view in the six instances, and are wisdom-liberated at the highest fruition.

789. Idāni saddhiṃ purimapacchimañāṇehi imissā vuṭṭhānagāminiyā vipassanāya āvibhāvatthaṃ dvādasa upamā veditabbā. Tāsaṃ idaṃ uddānaṃ –

789. Now, to make clear this emergence-leading insight, together with the preceding and subsequent knowledges, twelve similes are to be understood. Of these, this is the summary verse:

‘‘Vaggulī kaṇhasappo ca, gharaṃ go yakkhi dārako;

Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cā’’ti.

The bat and the black snake, the house, the cow, the ogress, the child; hunger, thirst, cold and heat, darkness, and with poison.

Imā ca upamā bhayatupaṭṭhānato pabhuti yattha katthaci ñāṇe ṭhatvā āharituṃ vaṭṭeyyuṃ. Imasmiṃ pana ṭhāne āhariyamānāsu bhayatupaṭṭhānato yāva phalañāṇaṃ sabbaṃ pākaṭaṃ hoti, tasmā idheva āharitabbāti vuttā.

These similes could be adduced in connection with any knowledge whatsoever, beginning with the knowledge of the appearance as terror. But when they are adduced in this context, everything from the knowledge of the appearance as terror up to the knowledge of fruition becomes manifest. Therefore, it is said that they should be adduced right here.

790. Vaggulīti [Pg.302] ekā kira vaggulī ‘‘ettha pupphaṃ vā phalaṃ vā labhissāmī’’ti pañcasākhe madhukarukkhe nilīyitvā ekaṃ sākhaṃ parāmasitvā na tattha kiñci pupphaṃ phalaṃ vā gayhupagaṃ addasa. Yathā ca ekaṃ, evaṃ dutiyaṃ, tatiyaṃ, catutthaṃ. Pañcamampi sākhaṃ parāmasitvā nāddasa. Sā ‘‘aphalo vatāyaṃ rukkho, natthettha kiñci gayhupaga’’nti tasmiṃ rukkhe ālayaṃ vissajjetvā ujukāya sākhāya āruyha viṭapantarena sīsaṃ nīharitvā uddhaṃ ulloketvā ākāse uppatitvā aññasmiṃ phalarukkhe nilīyati.

790. Regarding the bat: It is said that a certain bat, thinking, “Here I shall find flowers or fruit,” settled on a five-branched madhuka tree. Having examined one branch, it saw no flower or fruit there fit to be taken. And as with the first, so it was with the second, third, and fourth. Having examined the fifth branch also, it saw nothing. Thinking, “Alas, this tree is fruitless; there is nothing here fit to be taken,” it abandoned its attachment to that tree, climbed up a straight branch, put its head out from between the branches, looked up, flew up into the sky, and settled on another fruit-bearing tree.

Tattha vagguli viya yogāvacaro daṭṭhabbo, pañcasākho madhukarukkho viya pañcupādānakkhandhā, tattha vagguliyā nilīyanaṃ viya yogino khandhapañcake abhiniveso, tassā ekekaṃ sākhaṃ parāmasitvā kiñci gayhupagaṃ adisvā avasesasākhāparāmasanaṃ viya yogino rūpakkhandhaṃ sammasitvā tattha kiñci gayhupagaṃ adisvā avasesakkhandhasammasanaṃ, tassā ‘‘aphalo vatāyaṃ rukkho’’ti rukkhe ālayavissajjanaṃ viya yogino pañcasupi khandhesu aniccalakkhaṇādidassanavasena nibbinnassa muñcitukamyatādiñāṇattayaṃ, tassā ujukāya sākhāya upari ārohanaṃ viya yogino anulomaṃ, sīsaṃ nīharitvā uddhaṃ ullokanaṃ viya gotrabhuñāṇaṃ, ākāse uppatanaṃ viya maggañāṇaṃ, aññasmiṃ phalarukkhe nilīyanaṃ viya phalañāṇaṃ.

In this simile, the meditator is to be seen as the bat; the five aggregates subject to clinging as the five-branched madhuka tree. The bat’s settling on it is like the meditator’s adherence to the five aggregates. The bat’s examining each branch and, seeing nothing fit to be taken, examining the remaining branches, is like the meditator’s contemplating the aggregate of form and, seeing nothing fit to be grasped, contemplating the remaining aggregates. The bat’s thinking, “Alas, this tree is fruitless,” and abandoning its attachment to the tree, is like the threefold knowledge—beginning with the desire for deliverance—of the meditator who has become disenchanted by seeing the characteristic of impermanence, etc., in all five aggregates. The bat’s climbing up the straight branch is like the meditator’s adaptation knowledge. Its putting its head out and looking up is like change-of-lineage knowledge. Its flying up into the sky is like path knowledge. Its settling on another fruit-bearing tree is like fruition knowledge.

791. Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva. Upamāsaṃsandane panettha sappavissajjanaṃ viya gotrabhuñāṇaṃ, muñcitvā āgatamaggaṃ olokentassa ṭhānaṃ viya maggañāṇaṃ, gantvā abhayaṭṭhāne ṭhānaṃ viya phalañāṇanti ayaṃ viseso.

791. The simile of the black snake has already been stated in connection with the knowledge of reflection. Here, in the application of the simile, the releasing of the snake is like change-of-lineage knowledge; the standing and looking at the path one has come by after releasing it is like path knowledge; and the standing in a place of safety after having gone is like fruition knowledge. This is the distinction.

792. Gharanti gharasāmike kira sāyaṃ bhuñjitvā sayanaṃ āruyha niddaṃ okkante gharaṃ ādittaṃ, so pabujjhitvā aggiṃ disvā ‘‘bhīto sādhu vatassa sace aḍayhamāno nikkhameyya’’nti olokayamāno maggaṃ disvā nikkhamitvā vegena khemaṭṭhānaṃ gantvā ṭhito. Tattha gharasāmikassa bhuñjitvā sayanaṃ āruyha niddokkamanaṃ viya bālaputhujjanassa khandhapañcake ‘‘ahaṃ mamā’’ti gahaṇaṃ. Pabujjhitvā aggiṃ disvā bhītakālo viya sammāpaṭipadaṃ paṭipajjitvā lakkhaṇaṃ disvā bhayatupaṭṭhānañāṇaṃ, nikkhamanamaggaṃ olokanaṃ viya muñcitukamyatāñāṇaṃ[Pg.303], maggadassanaṃ viya anulomaṃ, nikkhamanaṃ viya gotrabhuñāṇaṃ, vegena gamanaṃ viya maggañāṇaṃ, khemaṭṭhāne ṭhānaṃ viya phalañāṇaṃ.

792. Regarding the house: It is said that while a householder, having eaten his evening meal and gone to bed, was fast asleep, his house caught fire. Waking up and seeing the fire, he was terrified. Thinking, “It would be good indeed if I could escape without being burned!” he looked for an exit, saw one, and got out. He then went quickly to a place of safety and stood there. In this simile, the householder’s having eaten, gone to bed, and fallen asleep is like the foolish worldling’s grasping of the five aggregates as “I” and “mine.” The time of terror on waking and seeing the fire is like the knowledge of the appearance as terror, which arises for one who, having undertaken the right practice, sees the characteristics. Looking for the way of exit is like the knowledge of desire for deliverance. Seeing the way is like adaptation knowledge. Getting out is like change-of-lineage knowledge. Going quickly is like path knowledge. Standing in a place of safety is like fruition knowledge.

793. Goti ekassa kira kassakassa rattibhāge niddaṃ okkantassa vajaṃ bhinditvā goṇā palātā, so paccūsasamaye tattha gantvā olokento tesaṃ palātabhāvaṃ ñatvā anupadaṃ gantvā rañño goṇe addasa. Te ‘‘mayhaṃ goṇā’’ti sallakkhetvā āharanto pabhātakāle ‘‘na ime mayhaṃ goṇā, rañño goṇā’’ti sañjānitvā ‘‘yāva maṃ ‘coro aya’nti gahetvā rājapurisā na anayabyasanaṃ pāpenti, tāvadeva palāyissāmī’’ti bhīto goṇe pahāya vegena palāyitvā nibbhayaṭṭhāne aṭṭhāsi. Tattha ‘‘mayhaṃ goṇā’’ti rājagoṇānaṃ gahaṇaṃ viya bālaputhujjanassa ‘‘ahaṃ mamā’’ti khandhānaṃ gahaṇaṃ, pabhāte ‘‘rājagoṇā’’ti sañjānanaṃ viya yogino tilakkhaṇavasena khandhānaṃ ‘‘aniccā dukkhā anattā’’ti sañjānanaṃ, bhītakālo viya bhayatupaṭṭhānañāṇaṃ, vissajjitvā gantukāmatā viya muñcitukamyatā, vissajjanaṃ viya gotrabhu, palāyanaṃ viya maggo, palāyitvā abhayadese ṭhānaṃ viya phalaṃ.

793. Regarding the oxen: It is said that while a certain farmer was asleep at night, his oxen broke out of their pen and fled. At dawn, he went to the pen, and realizing they had fled, he followed their tracks and came upon the king’s oxen. Thinking, “These are my oxen,” he began leading them away. But when it grew light, he realized, “These are not my oxen; they are the king’s oxen!” He became afraid, thinking, “Before the king’s men seize me as a thief and bring me to ruin, I must flee.” So he abandoned the oxen, fled quickly, and stood in a place of safety. In this simile, the taking of the king’s oxen as “my oxen” is like the foolish worldling’s grasping of the aggregates as “I” and “mine.” The realization when it grew light that they were the king’s oxen is like the meditator’s discerning, by means of the three characteristics, that the aggregates are impermanent, suffering, and non-self. The time of fear is like the knowledge of the appearance as terror. The wish to release them and go is like the desire for deliverance. The act of releasing them is like change-of-lineage knowledge. The fleeing is like the path. Standing in a place of safety after fleeing is like the fruition.

794. Yakkhīti eko kira puriso yakkhiniyā saddhiṃ saṃvāsaṃ kappesi, sā rattibhāge ‘‘sutto aya’’nti mantvā āmakasusānaṃ gantvā manussamaṃsaṃ khādati. So ‘‘kuhiṃ esā gacchatī’’ti anubandhitvā manussamaṃsaṃ khādamānaṃ disvā tassā amanussibhāvaṃ ñatvā ‘‘yāva maṃ na khādati, tāva palāyissāmī’’ti bhīto vegena palāyitvā khemaṭṭhāne aṭṭhāsi. Tattha yakkhiniyā saddhiṃ saṃvāso viya khandhānaṃ ‘‘ahaṃ mamā’’ti gahaṇaṃ, susāne manussamaṃsaṃ khādamānaṃ disvā ‘‘yakkhinī aya’’nti jānanaṃ viya khandhānaṃ tilakkhaṇaṃ disvā aniccādibhāvajānanaṃ, bhītakālo viya bhayatupaṭṭhānaṃ, palāyitukāmatā viya muñcitukamyatā, susānavijahanaṃ viya gotrabhu, vegena palāyanaṃ viya maggo, abhayadese ṭhānaṃ viya phalaṃ.

794. Regarding the female yakkha: It is said that a certain man cohabited with a female yakkha. At night, thinking, “He is asleep,” she would go to a charnel ground for uncremated bodies and devour human flesh. He, wondering, “Where does she go?” followed her and saw her eating human flesh. Realizing her non-human nature, he thought in terror, “I must flee before she devours me!” He fled quickly and stood in a place of safety. In this simile, cohabiting with the female yakkha is like grasping the aggregates as “I” and “mine.” Seeing her devouring human flesh in the charnel ground and recognizing, “This is a female yakkha,” is like seeing the three characteristics of the aggregates and knowing their nature as impermanent, and so on. The time of terror is like the knowledge of the appearance as terror. The desire to flee is like the desire for deliverance. The abandoning of the charnel ground is like change-of-lineage knowledge. Fleeing swiftly is like the path. Standing in a place of safety is like the fruition.

795. Dārakoti ekā kira puttagiddhinī itthī, sā uparipāsāde nisinnāva antaravīthiyaṃ dārakasaddaṃ sutvā ‘‘putto nu kho me kenaci viheṭhiyatī’’ti vegasā gantvā ‘‘attano putto’’ti saññāya paraputtaṃ aggahesi. Sā ‘‘paraputto aya’’nti sañjānitvā ottappamānā ito cito [Pg.304] ca oloketvā ‘‘mā heva maṃ koci ‘dārakacorī aya’nti vadeyyā’’ti dārakaṃ tattheva oropetvā puna vegasā pāsādaṃ āruyha nisīdi. Tattha attano puttasaññāya paraputtassa gahaṇaṃ viya ‘‘ahaṃ mamā’’ti pañcakkhandhagahaṇaṃ, ‘‘paraputto aya’’nti sañjānanaṃ viya tilakkhaṇavasena ‘‘nāhaṃ, na mamā’’ti sañjānanaṃ, ottappanaṃ viya bhayatupaṭṭhānaṃ, ito cito ca olokanaṃ viya muñcitukamyatāñāṇaṃ, tattheva dārakassa oropanaṃ viya anulomaṃ, oropetvā antaravīthiyaṃ ṭhitakālo viya gotrabhu, pāsādārūhanaṃ viya maggo, āruyha nisīdanaṃ viya phalaṃ.

795. It is said that there was once a woman deeply attached to her son. While sitting in an upper story of a mansion, she heard the sound of a child in the street. Thinking, “Could my son be being harmed by someone?” she went down in haste and, perceiving him to be her own son, took up another’s child. When she realized, “This is another’s child,” she became alarmed. Looking here and there, lest someone should say of her, “This is a child-thief,” she set the child down right there and, returning with haste, ascended the mansion and sat down. Herein, the taking up of another’s child with the perception that it is one’s own son is like the grasping of the five aggregates as “I” and “mine.” The realization, “This is another’s child,” is like the realization by means of the three characteristics that “This is not I, this is not mine.” The alarm is like the knowledge of the appearance of terror. The looking here and there is like the knowledge of the desire for deliverance. The setting down of the child right there is like conformity knowledge. The moment of being in the street after having set him down is like change-of-lineage knowledge. The ascent to the mansion is like the path. Having ascended and being seated is like fruition.

796. Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cāti imā pana cha upamā vuṭṭhānagāminiyā vipassanāya ṭhitassa lokuttaradhammābhimukhaninnapoṇapabbhārabhāvadassanatthaṃ vuttā. Yathā hi khuddāya abhibhūto sujighacchito puriso sādurasaṃ bhojanaṃ pattheti, evamevāyaṃ saṃsāravaṭṭajighacchāya phuṭṭho yogāvacaro amatarasaṃ kāyagatāsatibhojanaṃ pattheti.

796. Hunger, thirst, cold, heat, darkness, and poison—these six similes are spoken to show the state of one established in insight leading to emergence, whose mind is inclined, sloping, and bent toward the supramundane Dhamma. For just as a person overwhelmed by hunger, being extremely famished, desires delicious food, so too this meditator, afflicted by the hunger of the round of existence, desires the food of mindfulness directed to the body, which has the taste of the Deathless.

Yathā ca pipāsito puriso parisussamānakaṇṭhamukho anekaṅgasambhāraṃ pānakaṃ pattheti, evamevāyaṃ saṃsāravaṭṭapipāsāya phuṭṭho yogāvacaro ariyaṃ aṭṭhaṅgikamaggapānakaṃ pattheti.

Just as a thirsty person with a parched throat and mouth longs for a drink with many ingredients, so too does this meditator, afflicted by the thirst of the round of existence, long for the Noble Eightfold Path as a drink.

Yathā pana sītasamphuṭṭho puriso uṇhaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe taṇhāsinehasītena phuṭṭho yogāvacaro kilesasantāpakaṃ maggatejaṃ pattheti.

Just as a person touched by cold longs for warmth, so too does this meditator, touched by the cold of craving’s moisture in the cycle of existence, long for the fiery power of the Path that burns away the defilements.

Yathā ca uṇhasamphuṭṭho puriso sītaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe ekādasaggisantāpasantatto yogāvacaro ekādasaggivūpasamaṃ nibbānaṃ pattheti.

Just as a person scorched by heat longs for coolness, so too does this meditator, tormented by the elevenfold fires in this round of existence, long for Nibbāna, the stilling of the elevenfold fires.

Yathā pana andhakārapareto puriso ālokaṃ pattheti, evamevāyaṃ avijjandhakārena onaddhapariyonaddho yogāvacaro ñāṇālokaṃ maggabhāvanaṃ pattheti.

Just as a man surrounded by darkness longs for light, so too does this meditator, completely enveloped and overwhelmed by the darkness of ignorance, long for the development of the path, the light of knowledge.

Yathā ca visasamphuṭṭho puriso visaghātanaṃ bhesajjaṃ pattheti, evamevāyaṃ kilesavisasamphuṭṭho yogāvacaro kilesavisanimmathanaṃ amatosadhaṃ nibbānaṃ pattheti. Tena vuttaṃ – ‘‘tassevaṃ jānato evaṃ passato [Pg.305] tīsu bhavesu…pe… navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati. Upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi nāma padumapalāse īsakapoṇe’’ti sabbaṃ pubbe vuttanayeneva veditabbaṃ.

Just as a person struck by poison seeks an antidote to eliminate the poison, so too does this meditator, afflicted by the poison of defilements, seek the Deathless medicine of Nibbāna, which crushes the poison of defilements. Therefore, it is said: “For one who knows thus and sees thus, the mind shrinks back, recoils, and turns away from the three realms of existence… from the nine abodes of beings. It does not expand. Either equanimity or disgust becomes established. Just as, for example, on a slightly curved lotus leaf…” All should be understood in the same way as previously stated.

797. Ettāvatā ca panesa patilīnacaro nāma hoti, yaṃ sandhāya vuttaṃ –

797. By this much, he is called one of withdrawn conduct, in reference to whom it was said:

‘‘Patilīnacarassa bhikkhuno,Bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhu tassa taṃ,Yo attānaṃ bhavane na dassaye’’ti. (su. ni. 816;

mahāni. 45);

“For a monk of withdrawn conduct, Frequenting a solitary seat, It is fitting for him, they say, That he not show himself in any state of existence.”

Evamidaṃ saṅkhārupekkhāñāṇaṃ yogino patilīnacarabhāvaṃ niyametvā uttari ariyamaggassāpi bojjhaṅgamaggaṅgajhānaṅgapaṭipadāvimokkhavisesaṃ niyameti. Keci hi therā bojjhaṅgamaggaṅgajhānaṅgānaṃ visesaṃ pādakajjhānaṃ niyametīti vadanti. Keci vipassanāya ārammaṇabhūtā khandhā niyamentīti vadanti. Keci puggalajjhāsayo niyametīti vadanti. Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanāva niyametīti veditabbā.

Thus, this knowledge of equanimity towards formations, having determined the yogi’s state of withdrawn conduct, further determines the specific qualities of the noble path: the enlightenment factors, path factors, jhāna factors, modes of practice, and liberations. For some elders say that the foundational jhāna determines the specific qualities of the enlightenment factors, path factors, and jhāna factors. Some say that the aggregates, which are the object of insight, determine them. Others say that the individual’s underlying disposition determines them. Yet, among these views, it should be understood that it is this preliminary insight leading to emergence that determines them.

798. Tatrāyaṃ anupubbikathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi, samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi, paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikāva honti. Sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. Tesaṃ hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ patvā somanassasahagatā hoti. Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti. Sabbesu pana satta maggaṅgāni honti. Catutthe cha bojjhaṅgāni. Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti. Vuṭṭhānagāminī somanassasahagatāva. Pañcamajjhānaṃ [Pg.306] pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni bojjhaṅgamaggaṅgāni cha satta ceva. Ayampi viseso ubhayaniyamavasena hoti. Imasmiṃ hi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti. Vuṭṭhānagāminī upekkhāsahagatāva. Arūpajjhānāni pādakaṃ katvā uppāditamaggepi eseva nayo. Evaṃ pādakajjhānato vuṭṭhāya yekeci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitasamāpatti attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa.

798. Herein, this is the progressive discourse: By the determination of insight, the path that arises for a dry-insight meditator, the path that arises for one who has attained absorption without making jhāna its basis, and the path produced by one who has made the first jhāna its basis and contemplated miscellaneous formations—all these are of the first jhāna. In all of them, there are seven enlightenment factors, eight path factors, and five jhāna factors. For them, the preliminary insight, though accompanied by joy or equanimity, having attained the state of equanimity towards formations, becomes accompanied by joy at the moment of emergence. In the fivefold method, in the paths produced by making the second, third, and fourth jhānas their basis, the jhāna is, respectively, four-factored, three-factored, and two-factored. In all of them, however, there are seven path factors. In the fourth, there are six enlightenment factors. This distinction arises due to the determination by the foundational jhāna and by insight. For them too, the preliminary insight is accompanied by joy or equanimity, but the insight leading to emergence is only accompanied by joy. In the path produced by making the fifth jhāna its basis, however, there are two jhāna factors by way of equanimity and one-pointedness of mind, and six enlightenment factors and seven path factors. This distinction also arises due to both determinations. For in this method, the preliminary insight is accompanied by joy or equanimity, but the insight leading to emergence is only accompanied by equanimity. The same principle applies to the path produced by making the formless jhānas its basis. Thus, for one who has emerged from a foundational jhāna, the attainment from which one has emerged in the vicinity of the path produced by contemplating any formations makes that path similar to itself, just as the color of the earth makes the color of an iguana similar to it.

799. Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti, taṃtaṃsamāpattisadisova hoti. Tatrāpi ca vipassanāniyamo vuttanayeneva veditabbo.

799. However, in the view of the second elder, the path that is produced by emerging from whatever attainment and contemplating the phenomena of that attainment, is similar to that very attainment. Here too, the determination by insight should be understood in the way already stated.

800. Tatiyattheravāde attano attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye ye jhānadhamme sammasitvā maggo nibbattito, taṃtaṃjhānasadisova hoti. Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā ajjhāsayamatteneva taṃ na ijjhati. Svāyamattho nandakovādasuttena (ma. ni. 3.398 ādayo) dīpetabbo. Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo. Evaṃ tāva saṅkhārupekkhā bojjhaṅgamaggaṅgajhānaṅgāni niyametīti veditabbā.

800. In the view of the third elder, according to one’s own inclination, the path that is produced by making whichever jhāna the basis and contemplating the factors of that jhāna, is similar to that very jhāna. However, without either the foundational jhāna or the contemplated jhāna, it does not succeed merely through inclination. This meaning should be illustrated by the Nandakovāda Sutta. Here too, the determination by insight should be understood in the way already stated. Thus, it should be understood that equanimity towards formations determines the enlightenment factors, path factors, and jhāna factors.

801. Sace panāyaṃ ādito kilese vikkhambhayamānā dukkhena sappayogena sasaṅkhārena vikkhambhetuṃ asakkhi, dukkhāpaṭipadā nāma hoti. Vipariyāyena sukhāpaṭipadā. Kilese pana vikkhambhetvā vipassanāparivāsaṃ maggapātubhāvaṃ saṇikaṃ kurumānā dandhābhiññā nāma hoti. Vipariyāyena khippābhiññā. Iti ayaṃ saṅkhārupekkhā āgamanīyaṭṭhāne ṭhatvā attano attano maggassa nāmaṃ deti. Tena maggo cattāri nāmāni labhati.

801. Furthermore, if this equanimity, while suppressing defilements from the outset, was able to suppress them only with difficulty, with effort, and with exertion, it is called the painful practice. Conversely, it is the pleasant practice. Then, having suppressed the defilements, if it slowly brings about the manifestation of the path with a probation of insight, it is called slow direct knowledge. Conversely, it is quick direct knowledge. Thus, this equanimity towards formations, standing in the position of the source, gives a name to its respective path. Thereby, the path obtains four names.

Sā [Pg.307] panāyaṃ paṭipadā kassaci bhikkhuno nānā hoti, kassaci catūsupi maggesu ekāva. Buddhānaṃ pana cattāropi maggā sukhāpaṭipadā khippābhiññāva ahesuṃ. Tathā dhammasenāpatissa. Mahāmoggallānattherassa pana paṭhamamaggo sukhāpaṭipado khippābhiñño ahosi. Upari tayo dukkhāpaṭipadā dandhābhiññā. Yathā ca paṭipadā, evaṃ adhipatayopi kassaci bhikkhuno catūsu maggesu nānā honti. Kassaci catūsupi ekāva. Evaṃ saṅkhārupekkhā paṭipadāvisesaṃ niyameti. Yathā pana vimokkhavisesaṃ niyameti, taṃ pubbe vuttameva.

Now, for some bhikkhus this practice is different for each path, while for others it is the same in all four paths. For the Buddhas, however, all four paths were of pleasant practice and quick direct knowledge. So too for the General of the Dhamma. For the Elder Mahāmoggallāna, however, the first path was of pleasant practice and quick direct knowledge, while the three higher paths were of painful practice and quick direct knowledge. And just as the practice, so too the dominant factors are different for some bhikkhus in the four paths, while for others they are the same in all four. Thus, equanimity towards formations determines the specific practice. As for how it determines the specific liberation, that has already been stated.

802. Apica maggo nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati. Sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati. Sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati. Idaṃ sarasato nāmaṃ nāma.

802. Furthermore, the path obtains its name for five reasons: by its own nature, by its opposite, by its own quality, by its object, or by its source. For if equanimity towards formations arises after contemplating formations as impermanent, one is liberated by the signless liberation. If it arises after contemplating them as suffering, one is liberated by the desireless liberation. If it arises after contemplating them as non-self, one is liberated by the emptiness liberation. This is called naming by its own nature.

Yasmā panesa aniccānupassanāya saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pajahanto āgato, tasmā animitto. Dukkhānupassanāya pana sukhasaññaṃ pahāya paṇidhiṃ patthanaṃ sukkhāpetvā āgatattā appaṇihito. Anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhārānaṃ suññato diṭṭhattā suññatoti idaṃ paccanīkato nāmaṃ nāma.

Because this path, through the contemplation of impermanence, has come having dismantled the compactness of formations and abandoning the signs of permanence, stability, and eternality, it is therefore called 'signless.' Because, through the contemplation of suffering, it has come having abandoned the perception of pleasure and having dried up longing and aspiration, it is called 'desireless.' Because, through the contemplation of non-self, it has abandoned the perceptions of a self, a being, and a person, and has seen formations as empty, it is called 'emptiness.' This is called naming by its opposite.

Rāgādīhi panesa suññattā suññato, rūpanimittādīnaṃ rāganimittādīnaññeva vā abhāvena animitto, rāgapaṇidhiādīnaṃ abhāvato appaṇihitoti idamassa saguṇato nāmaṃ.

Because this path is empty of lust and so on, it is 'emptiness.' Due to the absence of signs such as form, or of signs of lust and so on, it is 'signless.' Due to the absence of longing for lust and so on, it is 'desireless.' This is its naming by its own quality.

Svāyaṃ suññaṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotītipi suññato animitto appaṇihitoti vuccati. Idamassa ārammaṇato nāmaṃ.

This path is also called empty, signless, and desireless because it makes empty, signless, and desireless Nibbāna its object. This is its naming by its object.

803. Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. Tattha magge vipassanāgamanaṃ labhati, phale maggāgamanaṃ. Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato, aniccānupassanā animittā nāma[Pg.308], animittavipassanāya maggo animitto. Idaṃ pana nāmaṃ na abhidhammapariyāyena labbhati, suttantapariyāyena labbhati. Tatra hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamanīyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti. Tena maggo animittoti vutto. Maggāgamanena pana phalaṃ animittanti yujjatiyeva. Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitaṃ. Evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ āgamanato nāmaṃ. Evamayaṃ saṅkhārupekkhā vimokkhavisesaṃ niyametīti.

803. Furthermore, the approach is twofold: the approach of insight and the approach of the path. Herein, in the path is obtained the approach of insight, and in the fruition is obtained the approach of the path. For contemplation of not-self is called emptiness; the path of insight into emptiness is the empty path. Contemplation of impermanence is called the signless; the path of insight into the signless is the signless path. This name, however, is not obtained by way of the Abhidhamma exposition, but by way of the Sutta exposition. For in the latter, they say that change-of-lineage knowledge, having taken signless Nibbāna as its object and thus being named 'the signless,' stands in the position of the source and gives its name to the path. Therefore, the path is called 'the signless.' And it is indeed fitting that by the approach of the path, the fruition is called 'the signless.' Contemplation of suffering is called the desireless because it proceeds by having dried up desire concerning formations; the path of insight that is desireless is the desireless path; of the desireless path, the fruition is desireless. Thus insight gives its name to the path, and the path gives its name to the fruition. This is the naming that comes from the approach. In this way, this equanimity towards formations determines the specific kind of liberation.

Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ.

The knowledge of equanimity towards formations is concluded.

Anulomañāṇakathā

The Exposition of Conformity Knowledge

804. Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa adhimokkhasaddhā balavatarā nibbattati, vīriyaṃ supaggahitaṃ hoti, sati sūpaṭṭhitā, cittaṃ susamāhitaṃ, tikkhatarā saṅkhārupekkhā uppajjati. Tassa ‘‘dāni maggo uppajjissatī’’ti saṅkhārupekkhā saṅkhāre aniccāti vā dukkhāti vā anattāti vā sammasitvā bhavaṅgaṃ otarati. Bhavaṅgānantaraṃ saṅkhārupekkhāya katanayeneva saṅkhāre aniccāti vā dukkhāti vā anattāti vā ārammaṇaṃ kurumānaṃ uppajjati manodvārāvajjanaṃ. Tato bhavaṅgaṃ āvaṭṭetvā uppannassa tassa kiriyacittassānantaraṃ avīcikaṃ cittasantatiṃ anuppabandhamānaṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati paṭhamaṃ javanacittaṃ, yaṃ parikammanti vuccati. Tadanantaraṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati dutiyaṃ javanacittaṃ, yaṃ upacāranti vuccati. Tadanantarampi tatheva saṅkhāre ārammaṇaṃ katvā uppajjati tatiyaṃ javanacittaṃ, yaṃ anulomanti vuccati. Idaṃ nesaṃ pāṭiyekkaṃ nāmaṃ.

804. For one who frequents, develops, and cultivates that knowledge of equanimity towards formations, resolute faith becomes stronger, energy is well exerted, mindfulness is well established, the mind is well concentrated, and a sharper equanimity towards formations arises. For him, at the moment when it can be said, 'Now the path will arise,' equanimity towards formations, after contemplating formations as impermanent, or as suffering, or as not-self, descends into the life-continuum. Immediately after the life-continuum, mind-door adverting arises, taking as its object the formations as impermanent, or as suffering, or as not-self, in the very same way that equanimity towards formations did. Then, immediately after that functional consciousness which arose turning from the life-continuum, continuing the mental continuum without interruption, the first impulsion-consciousness arises, having taken formations as its object in the very same way; this is called 'preparation.' Immediately after that, the second impulsion-consciousness arises, having taken formations as its object in the very same way; this is called 'access.' Immediately after that, too, the third impulsion-consciousness arises, having taken formations as its object in the very same way; this is called 'conformity.' These are their respective names.

Avisesena pana tividhampetaṃ āsevanantipi parikammantipi upacārantipi anulomantipi vattuṃ vaṭṭati. Kissānulomaṃ? Purimabhāgapacchimabhāgānaṃ. Tañhi purimānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya ca anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. Tañhi aniccalakkhaṇādivasena saṅkhāre ārabbha [Pg.309] pavattattā, ‘‘udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā’’ti ca, ‘‘bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgaṃ addasā’’ti ca, ‘‘sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita’’nti ca, ‘‘sādīnaveyeva vata ādīnavānupassanaṃ ādīnavaṃ addasā’’ti ca, ‘‘nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinna’’nti ca, ‘‘muñcitabbamhiyeva vata muñcitukamyatāñāṇaṃ muñcitukāmaṃ jāta’’nti ca, ‘‘paṭisaṅkhātabbaṃyeva vata paṭisaṅkhāñāṇena paṭisaṅkhāta’’nti ca, ‘‘upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita’’nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipattiyā pattabbattā.

Generally, however, it is fitting to call all three of these 'repetition,' 'preparation,' 'access,' and 'conformity.' To what does it conform? To the preceding and subsequent parts. For it conforms both to the proper function of the eight preceding insight knowledges and to the thirty-seven factors of enlightenment that are to come. For, since it proceeds with formations as its object by way of the characteristic of impermanence and so on, it is as if stating in effect: 'Indeed, the knowledge of rise and fall saw the rise and fall only of things that have a rise and fall'; 'Indeed, the contemplation of dissolution saw the dissolution only of things that are subject to dissolution'; 'Indeed, what is fearsome appeared as fearsome only to the knowledge of appearance as terror'; 'Indeed, the contemplation of danger saw danger only in what is fraught with danger'; 'Indeed, the knowledge of disenchantment was disenchanted only with what is to be regarded with disenchantment'; 'Indeed, the knowledge of desire for deliverance arose with a desire to be delivered only from what one should desire deliverance from'; 'Indeed, what was reflected upon by the knowledge of reflection was only what ought to be reflected upon'; 'Indeed, what was regarded with equanimity by equanimity towards formations was only what ought to be regarded with equanimity.' Thus it conforms to the proper function of these eight knowledges, and also to the thirty-seven factors of enlightenment that are to come, because they are to be attained by this very practice.

Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā ‘‘evaṃ hotū’’ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa, evaṃsampadamidaṃ veditabbaṃ. Rājā viya hi anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha ñāṇāni, porāṇo rājadhammo viya sattatiṃsa bodhipakkhiyā. Tattha yathā rājā ‘‘evaṃ hotū’’ti vadamāno vohārikānañca vinicchayassa, rājadhammassa ca anulometi, evamidaṃ aniccādivasena saṅkhāre ārabbha uppajjamānaṃ aṭṭhannañca ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. Teneva saccānulomikañāṇanti vuccatīti.

For it is as when a righteous king, seated in the hall of justice, having heard the verdict of his ministers of justice, abandons all bias, becomes impartial, and gives his approval, saying, 'Let it be so,' thereby conforming to their verdict and to the ancient royal law. This is how the matter should be understood. For conformity knowledge is like the king; the eight knowledges are like the eight ministers of justice; the thirty-seven factors of enlightenment are like the ancient royal law. Just as the king, in saying, 'Let it be so,' conforms both to the verdict of the ministers and to the royal law, so too this knowledge, arising with formations as its object by way of impermanence and so on, conforms both to the proper function of the eight knowledges and to the thirty-seven factors of enlightenment that are to come. For that reason it is called 'knowledge that conforms to the truths.'

Anulomañāṇaṃ niṭṭhitaṃ.

Conformity knowledge is concluded.

Vuṭṭhānagāminīvipassanākathā

The Exposition of Insight Leading to Emergence

805. Idañca pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti. Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ. Idāni tassāyeva vuṭṭhānagāminiyā vipassanāya asammohatthaṃ ayaṃ suttasaṃsandanā veditabbā.

805. Now, this conformity knowledge is the culmination of the insight leading to emergence that has formations as its object. But it is change-of-lineage knowledge that is in every way the culmination of the insight leading to emergence. Now, for the sake of non-bewilderment regarding this same insight leading to emergence, this correlation with the Suttas should be understood.

Seyyathidaṃ [Pg.310] –

That is to say:

Ayañhi vuṭṭhānagāminī vipassanā saḷāyatanavibhaṅgasutte ‘‘atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā, taṃ pajahatha taṃ samatikkamathā’’ti (ma. ni. 3.310) evaṃ atammayatāti vuttā.

For this insight leading to emergence is spoken of as 'non-identification' in the Saḷāyatanavibhaṅga Sutta, thus: 'Bhikkhus, relying on non-identification, being dependent on non-identification, that equanimity which is unified and based on unity—abandon that, transcend that.' In this way it is called 'non-identification.'

Alagaddasuttante ‘‘nibbindaṃ virajjati, virāgā vimuccatī’’ti (ma. ni. 1.245) evaṃ nibbidāti vuttā.

In the Alagadda Sutta, it is said: “Being disenchanted, one becomes dispassionate; through dispassion one is liberated” (MN 1.245). Thus it is spoken of by the name of disenchantment.

Susimasuttante ‘‘pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa’’nti (saṃ. ni. 2.70) evaṃ dhammaṭṭhitiñāṇanti vuttā.

In the Susima Sutta, it is said: “First, Susima, is the knowledge of the stability of things, and afterwards the knowledge in Nibbāna” (S II 124). Thus it is spoken of by the name of knowledge of the stability of things.

Poṭṭhapādasuttante ‘‘saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa’’nti (dī. ni. 1.416) evaṃ saññagganti vuttā.

In the Poṭṭhapāda Sutta, it is said: “Perception, Poṭṭhapāda, arises first, and afterwards knowledge” (D I 185). Thus it is spoken of by the name of the peak of perception.

Dasuttarasuttante ‘‘paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅga’’nti (dī. ni. 3.359) evaṃ pārisuddhipadhāniyaṅganti vuttā.

In the Dasuttara Sutta, it is said: “The purification of knowledge and vision of the way of practice is a principal factor for purity” (D III 288). Thus it is spoken of by the name of a principal factor for purity.

Paṭisambhidāmagge ‘‘yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna’’nti (paṭi. ma. 1.227) evaṃ tīhi nāmehi vuttā.

In the Paṭisambhidāmagga, it is said: ‘The desire for deliverance, the contemplation of reflection, and equanimity towards formations—these states are one in meaning, only the letter is different’ (Ps I 93). Thus it is spoken of by three names.

Paṭṭhāne ‘‘anulomaṃ gotrabhussa, anulomaṃ vodānassā’’ti (paṭṭhā. 1.1.417) evaṃ tīhi nāmehi vuttā.

In the Paṭṭhāna, it is said: “Conformity is a condition for change-of-lineage; conformity is a condition for purification” (Paṭṭh I 7). Thus it is spoken of by three names.

Rathavinītasuttante ‘‘kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.257) evaṃ paṭipadāñāṇadassanavisuddhīti vuttā.

In the Rathavinīta Sutta, it is said: “But, friend, is it for the sake of the purification of knowledge and vision of the way of practice that the holy life is lived under the Blessed One?” (M I 147). Thus it is spoken of by the name of purification of knowledge and vision of the way of practice.

Itinekehi [Pg.311] nāmehi, kittitā yā mahesinā;

Vuṭṭhānagāminī santā, parisuddhā vipassanā.

Thus by many a name has been extolled by the Great Sage that insight leading to emergence which is peaceful and utterly pure.

Vuṭṭhātukāmo saṃsāra-dukkhapaṅkā mahabbhayā;

Kareyya satataṃ tattha, yogaṃ paṇḍitajātikoti.

A person of wise birth, desiring to rise from the great fear, from the mire of the suffering of saṃsāra, should constantly apply himself to that practice.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in the Path of Purification, made for the purpose of gladdening good people,

Paññābhāvanādhikāre

in the section on the development of wisdom,

Paṭipadāñāṇadassanavisuddhiniddeso nāma

the chapter named the Exposition of the Purification of Knowledge and Vision of the Way of Practice,

Ekavīsatimo paricchedo.

the Twenty-first Chapter.

22. Ñāṇadassanavisuddhiniddeso

22. The Exposition of the Purification by Knowledge and Vision

Paṭhamamaggañāṇakathā

Discourse on the Knowledge of the First Path

806. Ito [Pg.312] paraṃ gotrabhuñāṇaṃ hoti, taṃ maggassa āvajjanaṭṭhāniyattā neva paṭipadāñāṇadassanavisuddhiṃ na ñāṇadassanavisuddhiṃ bhajati, antarā abbohārikameva hoti. Vipassanāsote patitattā pana vipassanāti saṅkhaṃ gacchati. Sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāma.

806. After this, change-of-lineage knowledge arises. Since it is in the position of adverting to the path, it partakes of neither the purification of knowledge and vision of the way of practice nor the purification by knowledge and vision; it is simply unclassifiable in between. But since it has fallen into the stream of insight, it is reckoned as insight. However, the knowledge in these four paths—the path of stream-entry, the path of once-return, the path of non-return, and the path of arahantship—is called the purification by knowledge and vision.

Tattha paṭhamamaggañāṇaṃ tāva sampādetukāmena aññaṃ kiñci kātabbaṃ nāma natthi. Yañhi anena kātabbaṃ siyā, taṃ anulomāvasānaṃ vipassanaṃ uppādentena katameva. Evaṃ uppannaanulomañāṇassa panassa tehi tīhipi anulomañāṇehi attano balānurūpena thūlathūle saccapaṭicchādake tamamhi antaradhāpite sabbasaṅkhāragatesu cittaṃ na pakkhandati, na santiṭṭhati, nādhimuccati, na sajjati, na laggati, na bajjhati. Padumapalāsato udakaṃ viya patilīyati patikuṭati pativattati. Sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti. Athassa sabbasmiṃ nimittapavattārammaṇe palibodhato upaṭṭhite anulomañāṇassa āsevanante animittaṃ appavattaṃ visaṅkhāraṃ nirodhaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ puthujjanasaṅkhaṃ puthujjanabhūmiṃ atikkamamānaṃ ariyagottaṃ ariyasaṅkhaṃ ariyabhūmiṃ okkamamānaṃ nibbānārammaṇe paṭhamāvaṭṭanapaṭhamābhogapaṭhamasamannāhārabhūtaṃ maggassa anantarasamanantarāsevanaupanissayanatthivigatavasena chahi ākārehi paccayabhāvaṃ sādhayamānaṃ sikhāppattaṃ vipassanāya muddhabhūtaṃ apunarāvaṭṭakaṃ uppajjati gotrabhuñāṇaṃ.

Herein, for one who wishes to accomplish the knowledge of the first path, there is nothing further to be done. For whatever needed to be done by him has been done by producing the insight that culminates in conformity. For one for whom conformity knowledge has thus arisen, when the grosser and grosser darkness that conceals the truths has been made to disappear by those three conformity knowledges according to their strength, his mind does not plunge into, settle upon, become resolved upon, cling to, adhere to, or become bound by any formations. Like water on a lotus leaf, it recoils, shrinks back, and turns away. All sign-objects and all objects of occurrence appear as an obstruction. Then, when all sign-objects and objects of occurrence appear to him as an obstruction, at the end of the repetition of conformity knowledge, there arises the change-of-lineage knowledge, which makes the signless, non-occurrence, the unconditioned, cessation, Nibbāna, its object; which transcends the lineage, designation, and plane of the ordinary person, and enters the lineage, designation, and plane of the noble ones; which is the first turning, first adverting, first attending to the object of Nibbāna; which establishes its conditionality for the path in six ways—by way of contiguity, immediate contiguity, repetition, decisive support, absence, and disappearance; which has reached the summit, is the crown of insight, and is non-reverting.

Yaṃ sandhāya vuttaṃ –

In reference to which it was said:

‘‘Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? Uppādaṃ abhibhuyyatīti gotrabhu. Pavattaṃ…pe… upāyāsaṃ abhibhuyyatīti gotrabhu. Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. Anuppādaṃ pakkhandatīti gotrabhu. Appavattaṃ…pe… anupāyāsaṃ nirodhaṃ nibbānaṃ pakkhandatīti [Pg.313] gotrabhu. Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti gotrabhū’’ti (paṭi. ma. 1.59) sabbaṃ vitthāretabbaṃ.

“How is wisdom in the emergence and turning away from the external change-of-lineage knowledge? Because it overcomes arising, it is change-of-lineage. Because it overcomes occurrence… because it overcomes distress, it is change-of-lineage. Because it overcomes the external sign of formations, it is change-of-lineage. Because it enters into non-arising, it is change-of-lineage. Because it enters into non-occurrence… into non-distress, into cessation, Nibbāna, it is change-of-lineage. Because, having overcome arising, it enters into non-arising, it is change-of-lineage” (Ps I 60). All this should be elaborated.

807. Tatrāyaṃ ekāvajjanena ekavīthiyaṃ pavattamānānampi anulomagotrabhūnaṃ nānārammaṇe pavattanākāradīpikā upamā – yathā hi mahāmātikaṃ laṅghitvā paratīre patiṭṭhātukāmo puriso vegena dhāvitvā mātikāya orimatīre rukkhasākhāya bandhitvā olambitaṃ rajjuṃ vā yaṭṭhiṃ vā gahetvā ullaṅghitvā paratīraninnapoṇapabbhārakāyo hutvā paratīrassa uparibhāgaṃ patto taṃ muñcitvā vedhamāno paratīre patitvā saṇikaṃ patiṭṭhāti, evamevāyaṃ yogāvacaropi bhavayonigatiṭṭhitinivāsānaṃ paratīrabhūte nibbāne patiṭṭhātukāmo udayabbayānupassanādinā vegena dhāvitvā attabhāvarukkhasākhāya bandhitvā olambitaṃ rūparajjuṃ vā vedanādīsu aññataradaṇḍaṃ vā aniccanti vā dukkhanti vā anattāti vāti anulomāvajjanena gahetvā taṃ amuñcamānova paṭhamena anulomacittena ullaṅghitvā dutiyena paratīraninnapoṇapabbhārakāyo viya nibbānaninnapoṇapabbhāramānaso hutvā tatiyena paratīrassa uparibhāgaṃ patto viya idāni pattabbassa nibbānassa āsanno hutvā tassa cittassa nirodhena taṃ saṅkhārārammaṇaṃ muñcitvā gotrabhucittena visaṅkhāre paratīrabhūte nibbāne patati. Ekārammaṇe pana aladdhāsevanatāya vedhamāno so puriso viya na tāva suppatiṭṭhito hoti, tato maggañāṇena patiṭṭhātīti.

807. Herein, this is an illustration to clarify the mode of occurrence, with different objects, of conformity and change-of-lineage, even though they arise in a single cognitive series with a single adverting. Just as a man, wishing to establish himself on the far shore after leaping over a great channel, runs swiftly, grabs a rope or a stick tied to a tree branch on the near shore and hanging down, leaps over, and with his body inclined and sloping towards the far shore, reaches the upper part of the far shore, releases that, and, trembling, lands on the far shore and slowly establishes himself; so too, this meditator, wishing to establish himself in Nibbāna, which is the far shore to existences, births, destinations, stations of consciousness, and abodes, runs swiftly by means of the contemplation of rise and fall and so on. With the adverting for conformity, he grasps the rope of material form or the staff of one of the other aggregates such as feeling—which are like things tied to a branch of the tree of personal existence—as ‘impermanent,’ or ‘painful,’ or ‘not-self.’ Without releasing it, he leaps with the first conformity consciousness. With the second, his mind becomes inclined and sloping towards Nibbāna, like the man's body inclined towards the far shore. With the third, he becomes close to Nibbāna, which is now to be attained, like the man who has reached the upper part of the far shore. With the cessation of that consciousness, he releases that object of formations and, with the change-of-lineage consciousness, lands upon the unconditioned, the far shore which is Nibbāna. However, like that trembling man, he is not yet well established because the power of repetition with a single object has not been obtained. Then, he becomes established by means of path knowledge.

808. Tattha anulomaṃ saccapaṭicchādakaṃ kilesatamaṃ vinodetuṃ sakkoti, na nibbānamārammaṇaṃ kātuṃ. Gotrabhu nibbānameva ārammaṇaṃ kātuṃ sakkoti, na saccapaṭicchādakaṃ tamaṃ vinodetuṃ. Tatrāyaṃ upamā – eko kira cakkhumā puriso ‘‘nakkhattayogaṃ jānissāmī’’ti rattibhāge nikkhamitvā candaṃ passituṃ uddhaṃ ullokesi, tassa valāhakehi paṭicchannattā cando na paññāyittha. Atheko vāto uṭṭhahitvā thūlathūle valāhake viddhaṃseti. Aparo majjhime, aparo sukhumeti. Tato so puriso vigatavalāhake nabhe candaṃ disvā nakkhattayogaṃ aññāsi.

808. Herein, conformity knowledge can dispel the darkness of defilements that conceals the truth, but it cannot make Nibbāna its object. Change-of-lineage knowledge can make Nibbāna its object, but it cannot dispel the darkness of defilements that conceals the truth. Herein, this is a simile: It is said that a man with good eyesight went out at night, thinking, “I will learn the conjunction of the constellations.” Looking up to see the moon, he could not perceive it because it was covered by clouds. Then one wind arose and dispersed the thickest clouds. Another dispersed the medium ones, and another the subtle ones. Then that man, seeing the moon in the cloudless sky, came to know the conjunction of the constellations.

Tattha [Pg.314] tayo valāhakā viya saccapaṭicchādakathūlamajjhimasukhumaṃ kilesandhakāraṃ, tayo vātā viya tīṇi anulomacittāni, cakkhumā puriso viya gotrabhuñāṇaṃ, cando viya nibbānaṃ, ekekassa vātassa yathākkamena valāhakaviddhaṃsanaṃ viya ekekassa anulomacittassa saccapaṭicchādakatamavinodanaṃ, vigatavalāhake nabhe tassa purisassa visuddhacandadassanaṃ viya vigate saccapaṭicchādake tame gotrabhuñāṇassa visuddhanibbānadassanaṃ.

Herein, the thick, medium, and subtle darkness of defilements that conceals the truth should be understood as like the three clouds. The three conformity consciousnesses should be understood as like the three winds. The change-of-lineage knowledge should be understood as like the man with good eyesight. Nibbāna should be understood as like the moon. The dispelling of the darkness that conceals the truth by each conformity consciousness in turn should be understood as like the dispersal of the clouds by each wind in turn. The clear vision of the purified Nibbāna by the change-of-lineage knowledge when the darkness that conceals the truth has been dispelled should be understood as like that man’s seeing of the purified moon in the cloudless sky.

Yatheva hi tayo vātā candapaṭicchādake valāhakeyeva viddhaṃsetuṃ sakkonti, na candaṃ daṭṭhuṃ, evaṃ anulomāni saccapaṭicchādakaṃ tamaññeva vinodetuṃ sakkonti, na nibbānaṃ daṭṭhuṃ. Yathā so puriso candameva daṭṭhuṃ sakkoti, na valāhake viddhaṃsetuṃ, evaṃ gotrabhuñāṇaṃ nibbānameva daṭṭhuṃ sakkoti, na kilesatamaṃ vinodetuṃ. Teneva cetaṃ maggassa āvajjananti vuccati. Tañhi anāvajjanampi samānaṃ āvajjanaṭṭhāne ṭhatvā ‘‘evaṃ nibbattāhī’’ti maggassa saññaṃ datvā viya nirujjhati. Maggopi tena dinnasaññaṃ amuñcitvāva avīcisantativasena taṃ ñāṇaṃ anuppabandhamāno anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhamānova padālayamānova nibbattati.

For just as the three winds can only disperse the clouds that conceal the moon, but cannot see the moon, so the conformity knowledges can only dispel the darkness that conceals the truth, but cannot see Nibbāna. Just as that man can only see the moon, but cannot disperse the clouds, so the change-of-lineage knowledge can only see Nibbāna, but cannot dispel the darkness of defilements. For that reason, it is called the ‘adverting of the path.’ For although it is not an adverting, it stands in the place of an adverting and ceases as if giving a signal to the path, saying, ‘Arise thus!’ The path, too, without relinquishing the signal given by it, arises in uninterrupted continuity, following upon that knowledge, piercing and splitting the masses of greed, hatred, and delusion, which have never before been pierced or split.

809. Tatrāyaṃ upamā – eko kira issāso aṭṭhausabhamatte padese phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannahitvā cakkayante aṭṭhāsi. Añño puriso cakkayantaṃ āvijjhitvā yadā issāsassa phalakaṃ abhimukhaṃ hoti, tadā tattha daṇḍakena saññaṃ deti. Issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasataṃ nibbijjhati. Tattha daṇḍakasaññaṃ viya gotrabhuñāṇaṃ, issāso viya maggañāṇaṃ. Issāsassa daṇḍakasaññaṃ amuñcitvāva phalakasatanibbijjhanaṃ viya maggañāṇassa gotrabhuñāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbānaṃ apadālitapubbānaṃ lobhadosamohakkhandhānaṃ nibbijjhanapadālanaṃ.

809. Herein, this is a simile: It is said that an archer, having had a hundred planks set up in a space of eight usabhas, stood on a revolving platform with his face wrapped in a cloth and his arrow nocked. Another man turned the revolving platform, and when a plank was in front of the archer, he gave a signal with a stick. The archer, without failing to heed the signal of the stick, shot the arrow and pierced the hundred planks. Here, the signal of the stick is like the change-of-lineage knowledge; the archer is like the path knowledge. The piercing of the hundred planks by the archer without failing to heed the signal of the stick is like the piercing and splitting of the masses of greed, hatred, and delusion—which have never before been pierced or split—by the path knowledge, which takes Nibbāna as its object without failing to heed the signal given by the change-of-lineage knowledge.

810. Na kevalañcesa maggo lobhakkhandhādīnaṃ nibbijjhanameva karoti, apica kho anamataggasaṃsāravaṭṭadukkhasamuddaṃ soseti, sabbaapāyadvārāni pidahati, sattannaṃ ariyadhanānaṃ sammukhībhāvaṃ karoti, aṭṭhaṅgikaṃ micchāmaggaṃ pajahati, sabbaverabhayāni vūpasameti, sammāsambuddhassa orasaputtabhāvaṃ upaneti[Pg.315], aññesañca anekasatānaṃ ānisaṃsānaṃ paṭilābhāya saṃvattatīti evaṃ anekānisaṃsadāyakena sotāpattimaggena sampayuttaṃ ñāṇaṃ sotāpattimagge ñāṇanti.

810. Not only does this path accomplish the piercing of the masses of greed and so forth, but it also dries up the ocean of suffering in the beginningless round of rebirths, closes all doors to the planes of misery, brings the seven noble treasures to presence, abandons the eightfold wrong path, allays all enmities and fears, leads to the state of being a true-born son of the Perfectly Enlightened One, and conduces to the attainment of many hundreds of other benefits. Thus, the knowledge associated with the path of stream-entry, which bestows these many benefits, is called ‘knowledge in the path of stream-entry.’

Paṭhamamaggañāṇaṃ niṭṭhitaṃ.

The knowledge of the first path is concluded.

Sotāpannapuggalakathā

The Discourse on the Person of the Stream-Enterer

811. Imassa pana ñāṇassa anantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti. Anantaravipākattāyeva hi lokuttarakusalānaṃ ‘‘samādhimānantarikaññamāhū’’ti (khu. pā. 6.5) ca ‘‘dandhaṃ ānantarikaṃ pāpuṇāti āsavānaṃ khayāyā’’ti (a. ni. 4.162) ca ādi vuttaṃ. Keci pana ekaṃ dve tīṇi cattāri vā phalacittānīti vadanti, taṃ na gahetabbaṃ.

811. Furthermore, immediately after this knowledge, two or three fruition-consciousnesses arise, which are its very fruit. Indeed, it is because supramundane wholesome states yield immediate results that it is said: 'They call concentration that which has an immediate result,' and 'Slowly one attains the immediate path for the destruction of the cankers,' and so on. Some, however, say that one, two, three, or four fruition-consciousnesses arise, but that should not be accepted.

Anulomassa hi āsevanante gotrabhuñāṇaṃ uppajjati. Tasmā sabbantimena paricchedena dvīhi anulomacittehi bhavitabbaṃ. Na hi ekaṃ āsevanapaccayaṃ labhati, sattacittaparamā ca ekāvajjanavīthi. Tasmā yassa dve anulomāni, tassa tatiyaṃ gotrabhu catutthaṃ maggacittaṃ tīṇi phalacittāni honti. Yassa tīṇi anulomāni, tassa catutthaṃ gotrabhu pañcamaṃ maggacittaṃ dve phalacittāni honti. Tena vuttaṃ ‘‘dve tīṇi vā phalacittāni uppajjantī’’ti.

For at the end of the repetition of conformity, the change-of-lineage knowledge arises. Therefore, at a minimum, there must be two conformity-consciousnesses. For a single one does not obtain the repetition condition, and a cognitive process with a single adverting has at most seven consciousness-moments. Thus, for one who has two conformity-consciousnesses, the third is change-of-lineage, the fourth is the path-consciousness, and there are three fruition-consciousnesses. For one who has three conformity-consciousnesses, the fourth is change-of-lineage, the fifth is the path-consciousness, and there are two fruition-consciousnesses. Therefore it was said, 'two or three fruition-consciousnesses arise.'

Keci pana yassa cattāri anulomāni, tassa pañcamaṃ gotrabhu chaṭṭhaṃ maggacittaṃ ekaṃ phalacittanti vadanti, taṃ pana yasmā catutthaṃ pañcamaṃ vā appeti, na tato paraṃ āsannabhavaṅgattāti paṭikkhittaṃ. Tasmā na sārato paccetabbaṃ.

Some, however, say that for one who has four conformity-consciousnesses, the fifth is change-of-lineage, the sixth is path-consciousness, and there is one fruition-consciousness. But this is rejected, since absorption is attained at the fourth or fifth moment, and not beyond that, due to the proximity of the life-continuum. Therefore, this should not be accepted as the essential teaching.

812. Ettāvatā ca panesa sotāpanno nāma dutiyo ariyapuggalo hoti. Bhusaṃ pamattopi hutvā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantassa karaṇasamattho hoti. Phalapariyosāne panassa cittaṃ bhavaṅgaṃ otarati, tato bhavaṅgaṃ upacchinditvā maggapaccavekkhaṇatthāya uppajjati manodvārāvajjanaṃ, tasmiṃ niruddhe paṭipāṭiyā satta maggapaccavekkhaṇajavanānīti. Puna bhavaṅgaṃ otaritvā teneva nayena [Pg.316] phalādīnaṃ paccavekkhaṇatthāya āvajjanādīni uppajjanti. Yesaṃ uppattiyā esa maggaṃ paccavekkhati, phalaṃ paccavekkhati, pahīnakilese paccavekkhati, avasiṭṭhakilese paccavekkhati, nibbānaṃ paccavekkhati.

812. And with this, one becomes the one called a stream-enterer, the second noble person. Even if one were to be extremely heedless, after running and wandering on among devas and humans for at most seven times, one is capable of making an end of suffering. At the conclusion of the fruition, one's consciousness descends into the life-continuum. Then, having interrupted the life-continuum, mind-door-adverting arises for the purpose of reviewing the path. When that has ceased, in sequence seven path-reviewing impulsion-consciousnesses arise. Again, having descended into the life-continuum, adverting and so on arise in the same way for the purpose of reviewing the fruition and the rest. By the arising of these, this one reviews the path, reviews the fruition, reviews the abandoned defilements, reviews the remaining defilements, and reviews Nibbāna.

So hi ‘‘iminā vatāhaṃ maggena āgato’’ti maggaṃ paccavekkhati, tato ‘‘ayaṃ me ānisaṃso laddho’’ti phalaṃ paccavekkhati. Tato ‘‘ime nāma me kilesā pahīnā’’ti pahīnakilese paccavekkhati. Tato ‘‘ime nāma me kilesā avasiṭṭhā’’ti uparimaggattayavajjhe kilese paccavekkhati. Avasāne ca ‘‘ayaṃ me dhammo ārammaṇato paṭividdho’’ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthīti. Evaṃ sabbānipi ekūnavīsati paccavekkhaṇāni nāma.

For one reviews the path thus: 'Indeed, by this path have I come.' Then one reviews the fruition thus: 'This benefit has been gained by me.' Then one reviews the abandoned defilements thus: 'These defilements have been abandoned by me.' Then one reviews the remaining defilements—those to be abandoned by the three higher paths—thus: 'These defilements remain for me.' And finally, one reviews the deathless Nibbāna thus: 'This state has been penetrated by me as its object.' Thus, for the noble disciple who is a stream-enterer, there are five kinds of reviewing. And as for the stream-enterer, so too for the once-returner and the non-returner. For the Arahant, however, there is no reviewing of remaining defilements. Thus, all together, there are what are called the nineteen kinds of reviewing.

Ukkaṭṭhaparicchedoyeva ceso. Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekkhānampi hoti vā na vā. Tassa hi paccavekkhaṇassa abhāveneva mahānāmo bhagavantaṃ pucchi ‘‘kosu nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī’’ti (ma. ni. 1.175) sabbaṃ vitthārato veditabbaṃ.

This, however, is only the maximum reckoning. For even for trainees, the reviewing of abandoned and remaining defilements may or may not occur. Indeed, it was precisely because of the absence of such reviewing that Mahānāma asked the Blessed One: 'What state, venerable sir, has not been abandoned within me, on account of which states of greed at times invade my mind and remain?' The entire matter should be understood in detail.

Dutiyamaggañāṇakathā

The Explanation of the Knowledge of the Second Path

813. Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvāya dutiyāya bhūmiyā pattiyā yogaṃ karoti. So indriyabalabojjhaṅgāni samodhānetvā tadeva rūpavedanāsaññāsaṅkhāraviññāṇabhedaṃ saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ sakadāgāmimaggo uppajjati. Tena sampayuttaṃ ñāṇaṃ sakadāgāmimagge ñāṇanti.

813. Having reviewed thus, that noble disciple, the stream-enterer, either while seated on that very seat or at a later time, applies himself to the attenuation of sensual desire and ill will, and to the attainment of the second stage. Having brought the faculties, powers, and enlightenment factors into harmony, one crushes and turns over with knowledge that same conditioned reality—differentiated as form, feeling, perception, formations, and consciousness—as impermanent, suffering, and not-self, and one enters upon the path of insight. For one so practicing, in the way already described, at the culmination of equanimity towards formations, with a single adverting, when the conformity and change-of-lineage knowledges have arisen, immediately after change-of-lineage the path of the once-returner arises. The knowledge associated with that is the knowledge in the once-returner's path.

Dutiyañāṇaṃ niṭṭhitaṃ.

The Second Knowledge is concluded.

Tatiyamaggañāṇakathā

The Explanation of the Knowledge of the Third Path

814. Imassāpi [Pg.317] ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa sakadāgāmī nāma catuttho ariyapuggalo hoti sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantakaraṇasamattho. Tato paraṃ paccavekkhaṇaṃ vuttanayameva.

814. Immediately after this knowledge also, the fruition-consciousnesses are to be understood in the way already described. And with this, one becomes the one called a once-returner, the fourth noble person, who is capable of making an end of suffering after having come to this world only one more time. Thereafter, the reviewing is just as has been described.

Evaṃ paccavekkhitvā ca so sakadāgāmī ariyasāvako tasmiññeva vā āsane nisinno aparena vā samayena kāmarāgabyāpādānaṃ anavasesappahānāya tatiyāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ anāgāmimaggo uppajjati, tena sampayuttaṃ ñāṇaṃ anāgāmimagge ñāṇanti.

And having reviewed thus, that noble disciple, the once-returner, either while seated on that very seat or at a later time, applies himself to the abandoning without remainder of sensual desire and ill will, and to the attainment of the third stage. Having brought the faculties, powers, and enlightenment factors into harmony, one crushes and turns over with knowledge that same conditioned reality as impermanent, suffering, and not-self, and one enters upon the path of insight. For one so practicing, in the way already described, at the culmination of equanimity towards formations, with a single adverting, when the conformity and change-of-lineage knowledges have arisen, immediately after change-of-lineage the path of the non-returner arises. The knowledge associated with that is the knowledge in the non-returner's path.

Tatiyañāṇaṃ niṭṭhitaṃ.

The Third Knowledge is concluded.

Catutthamaggañāṇakathā

The Explanation of the Knowledge of the Fourth Path

815. Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa anāgāmī nāma chaṭṭho ariyapuggalo hoti opapātiko tatthaparinibbāyī anāvattidhammo paṭisandhivasena imaṃ lokaṃ puna anāgantā. Tato paraṃ paccavekkhaṇaṃ vuttanayameva.

815. Immediately after this knowledge, the fruition consciousnesses are to be understood in the manner stated earlier. And by this much, this person is called a non-returner, the sixth noble person, who is spontaneously born and attains final Nibbāna there, whose nature is not to return, not coming again to this world by way of rebirth-linking. Thereafter, the reviewing is in the same manner as stated earlier.

Evaṃ paccavekkhitvā ca so anāgāmī ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena rūpārūparāgamānauddhaccaavijjānaṃ anavasesappahānāya catutthāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu [Pg.318] uppannesu gotrabhuanantaraṃ arahattamaggo uppajjati, tena sampayuttaṃ ñāṇaṃ arahattamagge ñāṇanti.

Having reviewed thus, that non-returner noble disciple, whether seated in that very seat or at another time, makes an effort for the attainment of the fourth stage, for the abandoning without remainder of lust for form, lust for the formless, conceit, restlessness, and ignorance. Having unified the faculties, powers, and factors of awakening, with wisdom he thoroughly scrutinizes and turns over that same conditioned phenomenon as impermanent, suffering, and non-self, and he enters the path of insight. For one practicing thus, in the manner stated earlier, at the culmination of equanimity towards formations, with a single advertence, upon the arising of the adaptation and change-of-lineage knowledges, immediately after the change-of-lineage, the path of Arahantship arises. The knowledge associated with it is called the knowledge in the path of Arahantship.

Catutthañāṇaṃ niṭṭhitaṃ.

The fourth knowledge is concluded.

Arahantapuggalakathā

The Discourse on the Arahant

816. Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. Ettāvatā cesa arahā nāma aṭṭhamo ariyapuggalo hoti mahākhīṇāsavo antimadehadhārī ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammādaññā vimutto sadevakassa lokassa aggadakkhiṇeyyoti.

816. Immediately after this knowledge, the fruition consciousnesses are to be understood in the manner stated earlier. And by this much, this person is called an Arahant, the eighth noble individual, a great one whose taints are destroyed, bearing his final body, with the burden laid down, having attained his own true goal, with the fetters of existence completely destroyed, rightly liberated through final knowledge, the supreme recipient of offerings in the world with its deities.

Iti yaṃ taṃ vuttaṃ ‘‘sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā’’ti, taṃ imāni iminā anukkamena pattabbāni cattāri ñāṇāni sandhāya vuttaṃ.

Thus, that which was stated: "The path of stream-entry, the path of once-returning, the path of non-returning, and the path of Arahantship—the knowledge in these four paths is called the purification by knowledge and vision." That was said with reference to these four knowledges, which are to be attained in this sequence.

Bodhipakkhiyakathā

The Discourse on the Factors of Awakening

817. Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ –

817. Now, for the purpose of understanding the power of this very purification by knowledge and vision, which comprises four knowledges—

Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo;

Ye yena pahātabbā, dhammā tesaṃ pahānañca.

The state of having complete factors of awakening, the endowment with the strength of emergence; which states are to be abandoned by which means, and the abandoning of them;

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

and the functions, such as full understanding, which are spoken of in connection with the time of realization—all these are to be known according to their true nature.

818. Tattha paripuṇṇabodhipakkhiya, bhāvoti bodhipakkhiyānaṃ paripuṇṇabhāvo. Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti hi ime sattatiṃsa dhammā bujjhanaṭṭhena bodhoti laddhanāmassa ariyamaggassa pakkhe bhavattā bodhipakkhiyā nāma. Pakkhe bhavattāti upakārabhāve ṭhitattā.

818. Therein, 'the state of having complete factors of awakening' means the completeness of the factors of awakening. The four establishments of mindfulness, the four right strivings, the four bases of success, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path—these thirty-seven states are called 'factors of awakening' (bodhipakkhiyā) because they exist on the side (pakkhe) of the Noble Path, which has received the name 'awakening' (bodhi) in the sense of awakening. 'Existing on the side' means standing in a supportive role.

819. Tesu [Pg.319] tesu ārammaṇesu okkhanditvā pakkhanditvā upaṭṭhānato paṭṭhānaṃ. Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Kāyavedanācittadhammesu panassā asubha-dukkha-anicca-anattākāragahaṇavasena subha-sukha-nicca-atta-saññāpahānakiccasādhanavasena ca pavattito catudhā bhedo hoti. Tasmā cattāro satipaṭṭhānāti vuccanti.

819. It is an 'establishment' (paṭṭhāna) because it is an establishing (upaṭṭhāna) that plunges into and rushes into those various objects. Mindfulness itself is an establishment; thus, it is the 'establishment of mindfulness' (satipaṭṭhāna). Moreover, in relation to the body, feelings, mind, and mental phenomena, it is divided into four, since it proceeds by way of apprehending their aspects as unattractive, suffering, impermanent, and not-self, and by way of accomplishing the task of abandoning perceptions of attractiveness, pleasure, permanence, and self. Therefore, they are called the four establishments of mindfulness.

820. Padahanti etenāti padhānaṃ. Sobhanaṃ padhānaṃ sammappadhānaṃ. Sammā vā padahanti etenāti sammappadhānaṃ. Sobhanaṃ vā taṃ kilesavirūpattavirahato padhānañca hitasukhanipphādakattena seṭṭhabhāvāvahanato padhānabhāvakāraṇato cāti sammappadhānaṃ. Vīriyassetaṃ adhivacanaṃ. Tayidaṃ uppannānuppannānaṃ akusalānaṃ pahānānuppattikiccaṃ anuppannuppannānañca kusalānaṃ uppattiṭṭhitikiccaṃ sādhayatīti catubbidhaṃ hoti, tasmā cattāro sammappadhānāti vuccanti.

820. One strives by this, thus it is 'striving' (padhāna). Excellent striving is 'right striving' (sammappadhāna). Or, one strives rightly by this, thus it is 'right striving.' Or, it is 'right' (sammā) because it is free from the ugliness of defilements, and it is 'striving' (padhāna) because it brings about welfare and happiness, leading to the highest state, and because it is the cause of the state of being primary—thus it is 'right striving.' This is a term for energy (vīriya). This is fourfold, as it accomplishes the task of abandoning arisen unwholesome states and preventing unarisen ones from arising, and the task of causing unarisen wholesome states to arise and maintaining arisen ones. Therefore, they are called the four right strivings.

821. Pubbe vuttena ijjhanaṭṭhena iddhi. Tassā sampayuttāya pubbaṅgamaṭṭhena phalabhūtāya pubbabhāgakāraṇaṭṭhena ca iddhiyā pādoti iddhipādo. So chandādivasena catubbidho hoti, tasmā cattāro iddhipādāti vuccanti. Yathāha – ‘‘cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo’’ti (vibha. 457). Ime lokuttarāva. Lokiyā pana ‘‘chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. Ayaṃ vuccati chandasamādhī’’tiādivacanato (vibha. 432) chandādiadhipativasena paṭiladdhadhammāpi honti.

821. As stated before, 'success' (iddhi) is so called in the sense of accomplishing. The 'basis of success' (iddhipāda) is the basis (pāda) for that success with which it is associated, in the sense of being its precursor; or it is the means (pāda) to that success which is its fruit, in the sense of being its preliminary cause. It is fourfold according to desire (chanda), etc.; therefore, they are called the four bases of success. As it is said: 'There are four bases of success: the basis of success consisting of desire, the basis of success consisting of consciousness, the basis of success consisting of energy, and the basis of success consisting of investigation.' These are exclusively supramundane. However, mundane states are also called this when they are attained through the predominance of desire, etc., as stated in the passage: 'If a monk, having made desire the predominant factor (adhipati), gains concentration, gains one-pointedness of mind, this is called concentration based on desire,' and so on.

822. Assaddhiyakosajjapamādavikkhepasammohānaṃ abhibhavanato abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ. Assaddhiyādīhi ca anabhibhavanīyato akampiyaṭṭhena balaṃ. Tadubhayampi saddhādivasena pañcavidhaṃ hoti, tasmā pañcindriyāni pañca balānīti vuccanti.

822. It is a 'faculty' (indriya) in the sense of sovereignty, because it overcomes faithlessness, laziness, heedlessness, distraction, and delusion. It is a 'power' (bala) in the sense of being unshakable, because it cannot be overcome by faithlessness and the rest. Both of these are fivefold according to faith, etc. Therefore, they are called the five faculties and the five powers.

823. Bujjhanakasattassa pana aṅgabhāvena satiādayo satta bojjhaṅgā. Niyyānikaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā honti. Tena vuttaṃ ‘‘satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo’’ti.

823. Furthermore, the seven qualities beginning with mindfulness are 'factors of awakening' (bojjhaṅgā) because they are factors (aṅga) for the person who is awakening (bujjhanaka). And the eight qualities beginning with right view are 'path factors' (maggaṅgā) because they have the characteristic of leading out (niyyānika). Hence it is said: 'The seven factors of awakening and the Noble Eightfold Path.'

824. Iti [Pg.320] ime sattatiṃsa bodhipakkhiyadhammā pubbabhāge lokiyavipassanāya vattamānāya cuddasavidhena kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato ca vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato ca cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato ca dhammānupassanāsatipaṭṭhānaṃ. Imasmiṃ attabhāve anuppannapubbaṃ parassa uppannaṃ akusalaṃ disvā ‘‘yathā paṭipannassetaṃ uppannaṃ, na tathā paṭipajjissāmi evaṃ me etaṃ nuppajjissatī’’ti, tassa anuppādāya vāyamanakāle paṭhamaṃ sammappadhānaṃ. Attano samudācārappattaṃ akusalaṃ disvā tassa pahānāya vāyamanakāle dutiyaṃ. Imasmiṃ attabhāve anuppannapubbaṃ jhānaṃ vā vipassanaṃ vā uppādetuṃ vāyamantassa tatiyaṃ. Uppannaṃ yathā na parihāyati, evaṃ punappunaṃ uppādentassa catutthaṃ sammappadhānaṃ. Chandaṃ dhuraṃ katvā kusaluppādanakāle chandiddhipādo. Micchāvācāya viramaṇakāle sammāvācāti evaṃ nānācittesu labbhanti. Imesaṃ pana catunnaṃ ñāṇānaṃ uppattikāle ekacitte labbhanti. Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti.

824. Thus, these thirty-seven qualities conducive to enlightenment, during the preliminary stage when mundane insight is occurring, are obtained as follows: for one who comprehends the body in fourteen ways, the establishment of mindfulness in contemplating the body; for one who comprehends feelings in nine ways, the establishment of mindfulness in contemplating feelings; for one who comprehends the mind in sixteen ways, the establishment of mindfulness in contemplating the mind; and for one who comprehends phenomena in five ways, the establishment of mindfulness in contemplating phenomena. When, seeing an unwholesome quality arisen in another that has not previously arisen in oneself in this existence, one thinks, 'I will not practice in the way that one who has so practiced has caused this to arise; thus it will not arise in me,' at the time of striving for its non-arising, the first right exertion is obtained. When, seeing an unwholesome quality that has come into manifestation in oneself, one strives for its abandonment, the second is obtained. For one striving to arouse a jhāna or insight not previously arisen in this existence, the third is obtained. For one who repeatedly arouses what has arisen so that it does not decline, the fourth right exertion is obtained. When zeal is made the chief factor in arousing wholesome qualities, the basis of spiritual power of zeal is obtained. At the time of abstaining from wrong speech, right speech is obtained. Thus they are obtained in various consciousnesses. But at the time of the arising of these four knowledges, they are obtained in a single consciousness. At the moment of fruition, excepting the four right exertions, the remaining thirty-three are obtained.

825. Evaṃ ekacitte labbhamānesu cetesu ekāva nibbānārammaṇā sati kāyādīsu subhasaññādippahānakiccasādhanavasena cattāro satipaṭṭhānāti vuccati. Ekameva ca vīriyaṃ anuppannānaṃ anuppādādikiccasādhanavasena cattāro sammappadhānāti vuccati. Sesesu pana hāpanavaḍḍhanaṃ natthi.

825. Thus, when these are obtainable in a single consciousness, the single mindfulness with Nibbāna as its object is called the four establishments of mindfulness because it accomplishes the task of abandoning the perception of beauty and so on regarding the body and so forth. And the single energy is called the four right exertions because it accomplishes the task of the non-arising of the unarisen and so on. But in the remaining factors, there is no decrease or increase.

826. Apica tesu –

826. Furthermore, among them:

Nava ekavidhā eko, dvedhātha catu pañcadhā;

Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te.

Nine are of one kind, one is twofold; then one is fourfold, one fivefold; one is eightfold, and one ninefold—thus they are of six kinds.

Nava ekavidhāti chando, cittaṃ, pīti, passaddhi, upekkhā, saṅkappo, vācā, kammanto, ājīvoti ime nava chandiddhipādādivasena ekavidhāva honti, na aññaṃ koṭṭhāsaṃ bhajanti. Eko dvedhāti saddhā indriya, balavasena dvedhā ṭhitā. Atha catu pañcadhāti athañño eko catudhā, añño pañcadhā ṭhitoti attho. Tattha samādhi eko indriya, bala, bojjhaṅga, maggaṅgavasena catudhā ṭhito. Paññā tesañca catunnaṃ iddhipādakoṭṭhāsassa ca [Pg.321] vasena pañcadhā. Aṭṭhadhā navadhā cevāti aparo eko aṭṭhadhā, eko navadhā ṭhitoti attho. Catusatipaṭṭhāna, indriya, bala, bojjhaṅga, maggaṅgavasena sati aṭṭhadhā ṭhitā. Catusammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, maggaṅgavasena vīriyaṃ navadhāti. Evaṃ –

'Nine are of one kind' means: aspiration, consciousness, joy, tranquility, equanimity, thought, speech, action, and livelihood—these nine are of one kind, being counted once as the basis of spiritual power of zeal, etc.; they do not belong to any other division. 'One is twofold' means: faith stands as twofold by way of faculty and power. 'Then one is fourfold, one fivefold' means: then another one stands as fourfold, and another as fivefold. Therein, concentration stands as fourfold by way of faculty, power, enlightenment factor, and path factor. Wisdom stands as fivefold by way of those four and the division of the bases of spiritual power. 'One is eightfold, and one ninefold' means: another one stands as eightfold, and another as ninefold. Mindfulness stands as eightfold by way of the four establishments of mindfulness, faculty, power, enlightenment factor, and path factor. Energy stands as ninefold by way of the four right exertions, the basis of spiritual power, faculty, power, enlightenment factor, and path factor.

Cuddaseva asambhinnā, hontete bodhipakkhiyā;

Koṭṭhāsato sattavidhā, sattatiṃsappabhedato.

Fourteen are unmixed indeed, these qualities conducive to enlightenment; sevenfold by category, thirty-seven by subdivision.

Sakiccanipphādanato, sarūpena ca vuttito;

Sabbeva ariyamaggassa, sambhave sambhavanti teti.

By the accomplishment of their respective functions, and by their being stated according to their intrinsic nature, they all arise together with the arising of the Noble Path.

Evaṃ tāvettha paripuṇṇabodhipakkhiyabhāvo jānitabbo.

Thus, the state of the complete qualities conducive to enlightenment should be understood here.

Vuṭṭhānabalasamāyogakathā

The Discourse on the Combination of Emergence and Strength

827. Vuṭṭhānabalasamāyogoti vuṭṭhānañceva balasamāyogo ca. Lokiyavipassanā hi nimittārammaṇattā ceva pavattikāraṇassa ca samudayassa asamucchindanato neva nimittā na pavattā vuṭṭhāti. Gotrabhuñāṇaṃ samudayassa asamucchindanato pavattā na vuṭṭhāti. Nibbānārammaṇato pana nimittā vuṭṭhātīti ekato vuṭṭhānaṃ hoti. Tenāha ‘‘bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa’’nti (paṭi. ma. mātikā 1.10). Tathā ‘‘uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti gotrabhu, pavattā vivaṭṭitvā’’ti (paṭi. ma. 1.59) sabbaṃ veditabbaṃ. Imāni pana cattāripi ñāṇāni animittārammaṇattā nimittato vuṭṭhahanti, samudayassa samucchindanato pavattā vuṭṭhahantīti dubhato vuṭṭhānāni honti.

827. The combination of emergence and strength means both emergence and a combination of strength. For mundane insight, since it has a sign as its object and because it does not cut off the origin which is the cause of the process, it emerges from neither the sign nor the process. Change-of-lineage knowledge does not emerge from the process because it does not cut off the origin; but since its object is Nibbāna, it emerges from the sign. Thus, it is an emergence from one side. Therefore, it is said: 'Wisdom in the emergence and turning away from the external is change-of-lineage knowledge.' Likewise, it should all be understood from: 'It is change-of-lineage because it turns away from arising and enters into non-arising; turns away from the process...' But these four knowledges emerge from the sign because their object is the signless, and they emerge from the process because they cut off the origin; thus, they are emergences from both sides.

Tena vuttaṃ –

Therefore it was said:

‘‘Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ?

How is knowledge in the path the wisdom of emergence and turning away from both sides?

‘‘Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ. Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā…pe… pariggahaṭṭhena sammāvācā micchāvācāya. Samuṭṭhānaṭṭhena sammākammanto. Vodānaṭṭhena sammāājīvo. Paggahaṭṭhena sammāvāyāmo[Pg.322]. Upaṭṭhānaṭṭhena sammāsati. Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati ‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa’nti.

At the moment of the path of stream-entry, right view, in the sense of seeing, emerges from wrong view; it emerges from the defilements and aggregates that accord with it; and it emerges from all external signs. Therefore, it is said, 'wisdom is knowledge in the path in the emergence and turning away from both sides.' Right thought, in the sense of directing the mind, emerges from wrong thought... Right speech, in the sense of encompassing, from wrong speech... Right action, in the sense of initiating, from wrong action... Right livelihood, in the sense of cleansing, from wrong livelihood... Right effort, in the sense of endeavoring, from wrong effort... Right mindfulness, in the sense of establishing, from wrong mindfulness... Right concentration, in the sense of non-distraction, emerges from wrong concentration; it emerges from the defilements and aggregates that accord with it; and it emerges from all external signs. Therefore, it is said, 'wisdom is knowledge in the path in the emergence and turning away from both sides.'

‘‘Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaṃyojanā paṭighasaṃyojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti…pe….

At the moment of the once-returner path, right view in the sense of seeing... right concentration in the sense of non-distraction emerges from the gross fetter of sensual desire, the fetter of ill-will, the gross underlying tendency of sensual desire, and the underlying tendency of ill-will...

‘‘Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaṃyojanā paṭighasaṃyojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti…pe….

At the moment of the non-returner's path, right view in the sense of seeing... right concentration in the sense of non-distraction emerges from the subtle fetter of sensual desire, the fetter of aversion, the subtle underlying tendency of sensual desire, and the underlying tendency of aversion...

‘‘Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati ‘dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa’’’nti (paṭi. ma. 1.61).

At the moment of the path of Arahantship, right view in the sense of seeing... right concentration in the sense of non-distraction emerges from lust for form, lust for the formless, conceit, restlessness, ignorance, the underlying tendency of conceit, the underlying tendency of lust for existence, and the underlying tendency of ignorance; it emerges from the defilements and aggregates that follow upon them, and it emerges from all external signs. Therefore, it is said: 'Wisdom in the emergence and turning away from both is knowledge in the path' (Paṭis. 1.61).

828. Lokiyānañca aṭṭhannaṃ samāpattīnaṃ bhāvanākāle samathabalaṃ adhikaṃ hoti. Aniccānupassanādīnaṃ bhāvanākāle vipassanābalaṃ. Ariyamaggakkhaṇe pana yuganaddhā te dhammā pavattanti aññamaññaṃ anativattanaṭṭhena. Tasmā imesu catūsupi ñāṇesu ubhayabalasamāyogo hoti. Yathāha –

828. At the time of developing the eight mundane attainments, the strength of serenity is predominant. At the time of developing the contemplation of impermanence and so on, the strength of insight is predominant. However, at the moment of the noble path, these states proceed yoked together, in the sense of not exceeding one another. Therefore, in these four knowledges, there is a union of both strengths. As it is said:

‘‘Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā [Pg.323] honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī’’ti (paṭi. ma. 2.5).

For one who has emerged from defilements accompanied by restlessness and from the aggregates, concentration—the mind's one-pointedness and non-distraction—has cessation as its object. For one who has emerged from defilements accompanied by ignorance and from the aggregates, insight, in the sense of contemplation, has cessation as its object. Thus, in the sense of emergence, serenity and insight are of a single essence, are yoked together, and do not surpass one another. Therefore, it is said, 'One develops serenity and insight yoked together in the sense of emergence.'

Evamettha vuṭṭhānabalasamāyogo veditabbo.

Thus, the union of the strengths of emergence should be understood herein.

Pahātabbadhammapahānakathā

Discourse on the Abandoning of States to be Abandoned

829. Ye yena pahātabbā dhammā, tesaṃ pahānañcāti imesu pana catūsu ñāṇesu ye dhammā yena ñāṇena pahātabbā, tesaṃ pahānañca jānitabbaṃ. Etāni hi yathāyogaṃ saṃyojanakilesamicchattalokadhammamacchariyavipallāsaganthaagatiāsavaoghayoganīvaraṇaparāmāsaupādānaanusayamalaakusalakammapathacittuppādasaṅkhātānaṃ dhammānaṃ pahānakarāni.

829. Regarding the states to be abandoned and their abandonment—among these four knowledges, it should be understood which states are to be abandoned by which knowledge, and their abandonment. For these knowledges, as is appropriate, bring about the abandonment of the states enumerated as: fetters, defilements, wrongness, worldly conditions, stinginess, distortions, bonds, wrong courses, taints, floods, yokes, hindrances, misapprehension, clinging, underlying tendencies, stains, unwholesome courses of action, and unwholesome thought-arisings.

Tattha saṃyojanānīti khandhehi khandhānaṃ phalena kammassa dukkhena vā sattānaṃ saṃyojakattā rūparāgādayo dasa dhammā vuccanti. Yāvañhi te, tāva etesaṃ anuparamoti. Tatrāpi rūparāgo arūparāgo māno uddhaccaṃ avijjāti ime pañca uddhaṃnibbattanakakhandhādisaṃyojakattā uddhaṃbhāgiyasaṃyojanāni nāma. Sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso kāmarāgo paṭighoti ime pañca adhonibbattanakakhandhādisaṃyojakattā adhobhāgiyasaṃyojanāni nāma.

Therein, 'fetters' are the ten states beginning with lust for form, so called because they bind aggregates to aggregates, fruit to kamma, or beings to suffering. For as long as these fetters exist, there is no cessation of this round of existence. Among them, lust for form, lust for the formless, conceit, restlessness, and ignorance—these five are called the 'higher fetters' because they bind one to rebirth in the higher realms. Identity view, doubt, adherence to rites and rituals, sensual lust, and ill will—these five are called the 'lower fetters' because they bind one to rebirth in the lower realms.

Kilesāti sayaṃ saṃkiliṭṭhattā sampayuttadhammānañca saṃkilesikattā lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime dasa dhammā.

‘Defilements’ are these ten states: greed, hatred, delusion, conceit, wrong view, doubt, sloth, restlessness, shamelessness, and fearlessness of wrongdoing—so called because they are themselves defiled and because they defile associated states.

Micchattāti micchāpavattanato micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhīti ime aṭṭha dhammā. Micchāvimuttimicchāñāṇehi vā saddhiṃ dasa.

'Wrongness' refers to these eight states, so called because of their wrong mode of occurrence: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. Or, together with wrong liberation and wrong knowledge, they are ten.

Lokadhammāti lokappavattiyā sati anuparamadhammakattā lābho alābho yaso ayaso sukhaṃ dukkhaṃ nindā pasaṃsāti ime aṭṭha. Idha pana kāraṇopacārena lābhādivatthukassa anunayassa alābhādivatthukassa paṭighassa cetaṃ lokadhammaggahaṇena gahaṇaṃ katanti veditabbaṃ.

'Worldly conditions' are these eight: gain and loss, fame and disgrace, praise and blame, pleasure and pain—so called because they are states that do not cease as long as the world proceeds. Here, however, it should be understood that what is meant by 'worldly conditions' are the attraction based on gain and the like, and the aversion based on loss and the like, this being a figurative expression where the effect is named for the cause.

Macchariyānīti [Pg.324] āvāsamacchariyaṃ kulamacchariyaṃ lābhamacchariyaṃ dhammamacchariyaṃ vaṇṇamacchariyanti imāsu āvāsādīsu aññesaṃ sādhāraṇabhāvaṃ asahanākārena pavattāni pañca macchariyāni.

'Stinginesses' are these five: stinginess regarding dwellings, families, gains, the Dhamma, and good qualities. These five kinds of stinginess occur in the manner of being unable to tolerate others sharing in these things, such as dwellings.

Vipallāsāti aniccadukkhaanattaasubhesuyeva vatthūsu ‘‘niccaṃ sukhaṃ attā subha’’nti evaṃ pavatto saññāvipallāso cittavipallāso diṭṭhivipallāsoti ime tayo.

'Distortions' are these three: the distortion of perception, the distortion of thought, and the distortion of view. They occur with regard to things that are impermanent, suffering, non-self, and foul, taking them to be 'permanent, pleasant, self, and beautiful.'

Ganthāti nāmakāyassa ceva rūpakāyassa ca ganthanato abhijjhādayo cattāro. Tathā hi te abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho icceva vuttā.

'Bonds' are the four beginning with covetousness, so called because they bind the mental body and the physical body. For they are spoken of thus: 'Covetousness is a bodily bond, ill will is a bodily bond, adherence to rites and rituals is a bodily bond, and dogmatic adherence that "this alone is true" is a bodily bond.'

Agatīti chandadosamohabhayehi akattabbakaraṇassa, kattabbākaraṇassa ca adhivacanaṃ. Tañhi ariyehi agantabbattā agatīti vuccati.

'Wrong courses' is a term for doing what should not be done and not doing what should be done, out of desire, hatred, delusion, or fear. It is called a 'wrong course' (agati) because it is a course not to be taken (a-gantabba) by the noble ones.

Āsavāti ārammaṇavasena āgotrabhuto, ābhavaggato ca savanā, asaṃvutehi vā dvārehi ghaṭachiddehi udakaṃ viya savanato niccapaggharaṇaṭṭhena saṃsāradukkhassa vā savanato kāmarāgabhavarāgamicchādiṭṭhiavijjānametaṃ adhivacanaṃ.

'Taints' is a designation for sensual lust, lust for existence, wrong view, and ignorance. They are so called because they flow (savanti) by way of their objects up to (ā) the change-of-lineage knowledge and up to (ā) the peak of existence; or because they flow out from unguarded doors like water from cracks in a pot, in the sense of constantly oozing; or because they cause the suffering of saṃsāra to flow on.

Bhavasāgare ākaḍḍhanaṭṭhena duruttaraṇaṭṭhena ca oghātipi, ārammaṇaviyogassa ceva dukkhaviyogassa ca appadānato yogātipi tesaññeva adhivacanaṃ.

These same things are also designated 'floods' because they drag one down into the ocean of existence and because they are difficult to cross. They are also designated 'yokes' because they do not grant separation from their objects or separation from suffering.

Nīvaraṇānīti cittassa āvaraṇanīvaraṇapaṭicchādanaṭṭhena kāmacchandādayo pañca.

'Hindrances' are the five states beginning with sensual desire, so called because they obstruct, hinder, and conceal the mind.

Parāmāsoti tassa tassa dhammassa sabhāvaṃ atikkamma parato abhūtaṃ sabhāvaṃ āmasanākārena pavattanato micchādiṭṭhiyā etaṃ adhivacanaṃ.

'Misapprehension' is a designation for wrong view, so called because it proceeds by way of grasping a false nature, having transgressed the true nature of each particular thing.

Upādānānīti sabbākārena paṭiccasamuppādaniddese vuttāni kāmupādānādīni cattāri.

'Clinging' refers to the four kinds, beginning with clinging to sensual pleasures, as explained in all their aspects in the exposition of dependent origination.

Anusayāti thāmagataṭṭhena kāmarāgānusayo, paṭigha, māna, diṭṭhi, vicikicchā, bhavarāga, avijjānusayoti evaṃ vuttā kāmarāgādayo satta[Pg.325]. Te hi thāmagatattā punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevāti anusayā.

Latent tendencies (anusayā), in the sense of having the potential to arise, are these seven states beginning with sensual lust, thus stated: the latent tendency of sensual lust, of ill will, of conceit, of wrong view, of doubt, of lust for existence, and of ignorance. For they, having the potential to arise, lie dormant (anusenti) as the cause for the repeated arising of sensual lust and so on; therefore, they are called 'latent tendencies'.

Malāti telañjanakalalaṃ viya sayañca asuddhattā, aññesañca asuddhabhāvakaraṇato lobhadosamohā tayo.

Stains (malā) are these three: greed, hatred, and delusion—because they are themselves impure and cause impurity in others, like oily mud.

Akusalakammapathāti akusalakammabhāvena ceva duggatīnañca pathabhāvena pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇavācā pharusavācā samphappalāpo abhijjhā byāpādo micchādiṭṭhīti ime dasa.

Unwholesome courses of action (akusalakammapathā) are these ten: taking life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, and wrong view. They are so called because they are unwholesome actions and because they are paths to bad destinations.

Akusalacittuppādāti lobhamūlā aṭṭha dosamūlā dve mohamūlā dveti ime dvādasa.

Unwholesome arisings of consciousness (akusalacittuppādā) are these twelve: eight rooted in greed, two in hatred, and two in delusion.

830. Iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarāni. Kathaṃ? Saṃyojanesu tāva sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso apāyagamanīyā ca kāmarāgapaṭighāti ete pañca dhammā paṭhamañāṇavajjhā, sesā kāmarāgapaṭighā oḷārikā dutiyañāṇavajjhā, sukhumā tatiyañāṇavajjhā, rūparāgādayo pañcapi catutthañāṇavajjhā eva. Paratopi ca yattha yattha evasaddena niyamaṃ na karissāma. Tattha tattha yaṃ yaṃ ‘‘upariñāṇavajjho’’ti vakkhāma, so so purimañāṇehi hatāpāyagamanīyādibhāvova hutvā upariñāṇavajjho hotīti veditabbo.

830. Thus, for these states—fetters and so on—these knowledges are the means of their abandonment, each according to its suitability. How so? Among the fetters, identity view, doubt, adherence to rules and observances, and the sensual lust and ill will that lead to the lower realms—these five states are to be abandoned by the first knowledge. The remaining coarse sensual lust and ill will are to be abandoned by the second knowledge; the subtle ones, by the third knowledge. The five beginning with lust for form are to be abandoned by the fourth knowledge only. Furthermore, wherever we do not make a restriction with the word 'only', and we state that something is 'to be abandoned by a higher knowledge', it should be understood that this state, having had its aspect of leading to the lower realms etc. destroyed by the preceding knowledges, is then to be abandoned by the higher knowledge.

Kilesesu diṭṭhivicikicchā paṭhamañāṇavajjhā, doso tatiyañāṇavajjho, lobhamohamānathinauddhaccaahirikaanottappāni catutthañāṇavajjhāni.

Among the defilements: wrong view and doubt are to be abandoned by the first knowledge; hatred is to be abandoned by the third knowledge; greed, delusion, conceit, sloth, restlessness, shamelessness, and lack of moral dread are to be abandoned by the fourth knowledge.

Micchattesu micchādiṭṭhi musāvādo micchākammanto micchāājīvoti ime paṭhamañāṇavajjhā, micchāsaṅkappo pisuṇavācā pharusavācāti ime tatiyañāṇavajjhā, cetanāyeva cettha vācāti veditabbā. Samphappalāpamicchāvāyāmasatisamādhivimuttiñāṇāni catutthañāṇavajjhāni.

Among the wrongnesses (micchattā): wrong view, false speech, wrong action, and wrong livelihood are to be abandoned by the first knowledge. Wrong intention, divisive speech, and harsh speech are to be abandoned by the third knowledge—and here, volition itself should be understood as speech. Idle chatter, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge are to be abandoned by the fourth knowledge.

Lokadhammesu paṭigho tatiyañāṇavajjho, anunayo catutthañāṇavajjho, yase ca pasaṃsāya ca anunayo catutthañāṇavajjhoti eke. Macchariyāni paṭhamañāṇavajjhāneva.

Among the worldly conditions: ill will is to be abandoned by the third knowledge; attachment is to be abandoned by the fourth knowledge. Some say that attachment to fame and praise is also to be abandoned by the fourth knowledge. The forms of stinginess are to be abandoned by the first knowledge only.

Vipallāsesu [Pg.326] anicce niccaṃ, anattani attāti ca saññācittadiṭṭhivipallāsā, dukkhe sukhaṃ, asubhe subhanti diṭṭhivipallāso cāti ime paṭhamañāṇavajjhā, asubhe subhanti saññācittavipallāsā tatiyañāṇavajjhā, dukkhe sukhanti saññācittavipallāsā catutthañāṇavajjhā.

Among the distortions: the distortions of perception, consciousness, and view that perceive permanence in the impermanent and self in what is not-self; and the distortion of view that perceives pleasure in suffering and beauty in the foul—these are to be abandoned by the first knowledge. The distortions of perception and consciousness that perceive beauty in the foul are to be abandoned by the third knowledge. The distortions of perception and consciousness that perceive pleasure in suffering are to be abandoned by the fourth knowledge.

Ganthesu sīlabbataparāmasaidaṃsaccābhinivesakāyaganthā paṭhamañāṇavajjhā, byāpādakāyagantho tatiyañāṇavajjho, itaro catutthañāṇavajjho.

Among the bonds: the bodily bonds of adherence to rules and observances and of dogmatic insistence that 'this is the only truth' are to be abandoned by the first knowledge. The bodily bond of ill will is to be abandoned by the third knowledge. The remaining one (the bodily bond of covetousness) is to be abandoned by the fourth knowledge.

Agati paṭhamañāṇavajjhāva.

The wrong courses of action are to be abandoned by the first knowledge only.

Āsavesu diṭṭhāsavo paṭhamañāṇavajjho, kāmāsavo tatiyañāṇavajjho, itare dve catutthañāṇavajjhā. Oghayogesupi eseva nayo.

Among the taints: the taint of views is to be abandoned by the first knowledge; the taint of sensual desire is to be abandoned by the third knowledge; the other two (the taint of existence and the taint of ignorance) are to be abandoned by the fourth knowledge. This same method applies to the floods and yokes as well.

Nīvaraṇesu vicikicchānīvaraṇaṃ paṭhamañāṇavajjhaṃ, kāmacchando byāpādo kukkuccanti tīṇi tatiyañāṇavajjhāni, thinamiddhauddhaccāni catutthañāṇavajjhāni.

Among the hindrances: the hindrance of doubt is to be abandoned by the first knowledge. Sensual desire, ill will, and remorse—these three are to be abandoned by the third knowledge. Sloth-and-torpor and restlessness are to be abandoned by the fourth knowledge.

Parāmāso paṭhamañāṇavajjhova.

Adherence is to be abandoned by the first knowledge only.

Upādānesu sabbesampi lokiyadhammānaṃ vatthukāmavasena kāmāti āgatattā rūpārūparāgopi kāmupādāne patati, tasmā taṃ catutthañāṇavajjhaṃ, sesāni paṭhamañāṇavajjhāni.

Among the forms of clinging: since all worldly states are designated as 'sensual pleasures' (kāma) in the sense of being objects of desire (vatthukāma), even lust for the form and formless realms falls under the clinging to sensual pleasures (kāmupādāna). Therefore, that is to be abandoned by the fourth knowledge, while the remaining three are to be abandoned by the first knowledge.

Anusayesu diṭṭhivicikicchānusayā paṭhamañāṇavajjhāva, kāmarāgapaṭighānusayā tatiyañāṇavajjhā, mānabhavarāgāvijjānusayā catutthañāṇavajjhā.

Among the latent tendencies: the latent tendencies of wrong view and doubt are to be abandoned by the first knowledge only. The latent tendencies of sensual lust and ill will are to be abandoned by the third knowledge. The latent tendencies of conceit, lust for existence, and ignorance are to be abandoned by the fourth knowledge.

Malesu dosamalaṃ tatiyañāṇavajjhaṃ, itarāni catutthañāṇavajjhāni.

Among the stains: the stain of hatred is to be abandoned by the third knowledge; the other two (the stains of greed and delusion) are to be abandoned by the fourth knowledge.

Akusalakammapathesu pāṇātipāto adinnādānaṃ micchācāro musāvādo micchādiṭṭhīti ime paṭhamañāṇavajjhā, pisuṇavācā pharusavācā byāpādoti tayo tatiyañāṇavajjhā, samphappalāpābhijjhā catutthañāṇavajjhā.

Among the unwholesome courses of action: taking life, taking what is not given, sexual misconduct, false speech, and wrong view—these five are to be abandoned by the first knowledge. Divisive speech, harsh speech, and ill will—these three are to be abandoned by the third knowledge. Idle chatter and covetousness are to be abandoned by the fourth knowledge.

Akusalacittuppādesu cattāro diṭṭhigatasampayuttā vicikicchāsampayutto cāti pañca paṭhamañāṇavajjhāva, dve paṭighasampayuttā tatiyañāṇavajjhā, sesā catutthañāṇavajjhāti.

Among the unwholesome arisings of consciousness: the four associated with wrong view and the one associated with doubt—these five are to be abandoned by the first knowledge only. The two associated with ill will are to be abandoned by the third knowledge. The remaining five are to be abandoned by the fourth knowledge.

Yañca yena vajjhaṃ, taṃ tena pahātabbaṃ nāma. Tena vuttaṃ ‘‘iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarānī’’ti.

And whatever is to be abandoned by a certain knowledge is called 'that which is to be abandoned' by it. Therefore it was said: 'Thus, for these states—fetters and so on—these knowledges are the means of their abandonment, each according to its suitability.'

831. Kiṃ [Pg.327] panetāni ete dhamme atītānāgate pajahanti udāhu paccuppanneti. Kiṃ panettha yadi tāva atītānāgate, aphalo vāyāmo āpajjati. Kasmā? Pahātabbānaṃ natthitāya. Atha paccuppanne, tathāpi aphalo, vāyāmena saddhiṃ pahātabbānaṃ atthitāya, saṃkilesikā ca maggabhāvanā āpajjati, vippayuttatā vā kilesānaṃ, na ca paccuppannakileso cittavippayutto nāma atthīti. Nāyaṃ āveṇikā codanā. Pāḷiyaṃyeva hi ‘‘svāyaṃ kilese pajahati, atīte kilese pajahati, anāgate kilese pajahati, paccuppanne kilese pajahatī’’ti vatvā, puna ‘‘hañci atīte kilese pajahati, tenahi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti. Atītaṃ yaṃ natthi, taṃ pajahatī’’ti (paṭi. ma. 3.21) ca vatvā, ‘‘na atīte kilese pajahatī’’ti paṭikkhittaṃ.

831. But do these knowledges abandon these states when they are past or future, or when they are present? What is the issue here? If they abandon past and future states, the effort becomes fruitless. Why? Because the states to be abandoned do not exist. If they abandon present states, the effort is still fruitless, because the states to be abandoned exist together with the effort. In that case, the cultivation of the path would become defiled, or the defilements would be dissociated from the mind—and there is no such thing as a present defilement that is dissociated from the mind. This is not an objection unique to this text. For in the Pāli Canon itself, in the Paṭisambhidāmagga, having asked, 'Does one abandon defilements? Does one abandon past defilements, future defilements, or present defilements?', it then raises an objection: 'If one abandons past defilements, then one exhausts what is already exhausted, brings to cessation what has already ceased, removes what is already removed, makes disappear what has already disappeared. One would be abandoning the past, which does not exist.' And thus, the abandoning of past defilements is rejected with the words, 'One does not abandon past defilements.'

Tathā ‘‘hañci anāgate kilese pajahati, tenahi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati. Anāgataṃ yaṃ natthi, taṃ pajahatī’’ti ca vatvā, ‘‘na anāgate kilese pajahatī’’ti paṭikkhittaṃ.

Similarly, having stated, “If one abandons future defilements, then one abandons what is unborn, unproduced, unarisen, and unmanifest. One abandons that which, being future, does not exist,” it is refuted thus: “One does not abandon future defilements.”

Tathā ‘‘hañci paccuppanne kilese pajahati, tenahi ratto rāgaṃ pajahati. Duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, vikkhepagato uddhaccaṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati. Kaṇhasukkā dhammā yuganaddhāva vattanti. Saṃkilesikā maggabhāvanā hotī’’ti ca vatvā, ‘‘na atīte kilese pajahati, na anāgate, na paccuppanne kilese pajahatī’’ti sabbaṃ paṭikkhipitvā, ‘‘tenahi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayo’’ti pañhāpariyosāne ‘‘na hi natthi maggabhāvanā…pe… natthi dhammābhisamayo’’ti paṭijānitvā ‘‘yathā kathaṃ viyā’’ti vutte idaṃ vuttaṃ –

Similarly, “If one abandons defilements in the present, then a lustful person abandons lust; a hateful person abandons hatred; a deluded person abandons delusion; a conceited person abandons conceit; one who misapprehends abandons wrong view; a distracted person abandons restlessness; an undecided person abandons doubt; and one in whom the potential is present abandons latent tendencies. Dark and bright qualities would proceed as if yoked together, and the development of the path would be accompanied by defilement.” And having said this, and having rejected everything by stating, “One does not abandon defilements in the past, nor in the future, nor in the present,” then at the conclusion of the question, “Therefore, is there no development of the path, no realization of the fruit, no abandoning of defilements, no comprehension of the Dhamma?”, it is conceded, “Indeed, there is development of the path... there is comprehension of the Dhamma.” When asked, “In what way?” this was said:

‘‘Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya, ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti, evameva [Pg.328] uppādo hetu uppādo paccayo kilesānaṃ nibbattiyāti uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati, anuppāde cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti…pe… apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. Pavattaṃ hetu…pe… nimittaṃ hetu…pe… āyūhanā hetu…pe… anāyūhane cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva…pe… apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo’’ti (paṭi. ma. 3.21).

“Just as with a young tree that has not yet borne fruit, if a person were to cut it at the root, its fruits that have not yet been born, being unborn, would not be born; being unproduced, would not be produced; being unarisen, would not arise; being unmanifested, would not become manifest. In the same way, ‘Origination is a cause, origination is a condition for the arising of defilements.’ Seeing the danger in origination, the mind inclines towards non-origination. Because the mind inclines towards non-origination, whatever defilements might arise conditioned by accumulation, being unborn, are not born... being unmanifested, they do not become manifest. Thus, with the cessation of the cause, there is the cessation of suffering. Continuance is a cause... a sign is a cause... accumulation is a cause... Because the mind inclines towards non-accumulation, whatever defilements might arise conditioned by accumulation, being unborn... being unmanifested, they do not become manifest. Thus, with the cessation of the cause, there is the cessation of suffering. In this way, there is the development of the path, there is the realization of the fruit, there is the abandoning of defilements, and there is the comprehension of the Dhamma.”

832. Etena kiṃ dīpitaṃ hoti? Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. Bhūmiladdhā pana kiṃ atītānāgatā udāhu paccuppannāti. Bhūmiladdhuppannā eva nāma te.

832. What is shown by this? The abandoning of defilements that have obtained their plane is shown. But are these defilements that have obtained their plane past, future, or present? They are named ‘arisen having obtained their plane.’

833. Uppannaṃ hi vattamānabhūtāpagatokāsakatabhūmiladdhavasena anekappabhedaṃ. Tattha sabbampi uppādajarābhaṅgasamaṅgisaṅkhātaṃ vattamānuppannaṃ nāma. Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ uppādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. ‘‘Yānissa tāni pubbekatāni kammānī’’ti (ma. ni. 3.248) evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāma. Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma.

833. Indeed, the ‘arisen’ is of many kinds, by way of being present, passed away, opportunity-made, and plane-obtained. Therein, all that is possessed of the characteristics of arising, aging, and dissolution is called ‘presently arisen.’ The ‘passed-away arisen’ includes wholesome and unwholesome kamma which has ceased after experiencing the taste of an object, and the remaining conditioned things which have ceased after reaching the three moments beginning with arising. Kamma spoken of in the manner of, “Whatever deeds one has done previously,” although it is past, is called ‘opportunity-made arisen’ because, having obstructed the result of other kamma, it stands having made an opportunity for its own result, and because that result for which the opportunity has been made will inevitably arise, even though it has not yet arisen. The unwholesome which has not been eradicated in the various planes is called ‘plane-obtained arisen.’

834. Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. Bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. Bhūmiladdhaṃ nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. Tenahi sā bhūmi laddhā nāma hotīti tasmā bhūmiladdhanti vuccati, sā ca kho na ārammaṇavasena. Ārammaṇavasena [Pg.329] hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya. Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ.

834. Here, the distinction between the plane (bhūmi) and what has obtained the plane (bhūmiladdha) should be understood. The ‘plane’ refers to the five aggregates of the three realms, which serve as the object for insight meditation. ‘What has obtained the plane’ refers to the host of defilements that is fit to arise in relation to those aggregates. It is so called because that plane is obtained by it; but this is not in the sense of being an object. For, in the sense of an object, defilements arise in relation to all past and future aggregates, and even in relation to the aggregates of arahants, though they have been fully comprehended—just as defilements arose for Soreyya the merchant and the youth Nanda in relation to the aggregates of Mahākaccāna and Uppalavaṇṇā. If that were to be called ‘what has obtained the plane,’ then, because it could not be abandoned, no one could ever abandon the root of existence. Rather, ‘what has obtained the plane’ should be understood in the sense of its basis. For wherever aggregates not fully comprehended by insight arise, in those very places, from the moment of their arising, the host of defilements that is the root of the cycle of existence lies latent. This should be understood as ‘what has obtained the plane’ in the sense that it has not yet been abandoned.

835. Tattha ca yassa yesu khandhesu appahīnaṭṭhena anusayitā kilesā, tassa te eva khandhā tesaṃ kilesānaṃ vatthu, na aññesaṃ santakā khandhā. Atītakkhandhesu ca appahīnānusayitānaṃ kilesānaṃ atītakkhandhāva vatthu, na itare. Esa nayo anāgatādīsu. Tathā kāmāvacarakkhandhesu appahīnānusayitānaṃ kilesānaṃ kāmāvacarakkhandhāva vatthu, na itare. Esa nayo rūpārūpāvacaresu. Sotāpannādīsu pana yassa yassa ariyapuggalassa khandhesu taṃ taṃ vaṭṭamūlaṃ kilesajātaṃ tena tena maggena pahīnaṃ, tassa tassa te te khandhā pahīnānaṃ tesaṃ tesaṃ vaṭṭamūlakilesānaṃ avatthuto bhūmīti saṅkhaṃ na labhanti. Puthujjanassa sabbasova vaṭṭamūlakilesānaṃ appahīnattā yaṃkiñci kariyamānaṃ kammaṃ kusalaṃ akusalaṃ vā hoti. Iccassa kammakilesapaccayā vaṭṭaṃ vaṭṭati. Tassetaṃ vaṭṭamūlaṃ rūpakkhandheyeva, na vedanākkhandhādīsu. Viññāṇakkhandheyeva vā, na rūpakkhandhādīsūti na vattabbaṃ. Kasmā? Avisesena pañcasupi khandhesu anusayitattā.

835. In this context, for one whose defilements lie latent in certain aggregates due to not having been abandoned, those very aggregates are the basis for those defilements, not the aggregates belonging to others. And for defilements that lie latent in past aggregates, the past aggregates themselves are the basis, not others. The same principle applies to future aggregates and so on. Similarly, for defilements that lie latent in the aggregates of the sense sphere, the sense-sphere aggregates themselves are the basis, not others. The same principle applies to the form and formless spheres. However, for noble individuals such as stream-enterers and so on, in whose aggregates that particular collection of defilements which is the root of the round has been abandoned by that particular path, those very aggregates, being a non-basis for those abandoned root-defilements, do not receive the designation 'ground'. For an ordinary person, since the root-defilements of the round are entirely unabandoned, any action being performed becomes either wholesome or unwholesome kamma. Thus, for such a one, the round revolves due to the conditions of kamma and defilements. It should not be said that this root of the round lies latent only in the form aggregate and not in the feeling aggregate and so on, or only in the consciousness aggregate and not in the form aggregate and so on. Why? Because it lies latent in all five aggregates without distinction.

836. Kathaṃ? Pathavīrasādi viya rukkhe. Yathā hi mahārukkhe pathavītalaṃ adhiṭṭhāya pathavīrasañca āporasañca nissāya tappaccayā mūlakhandhasākhapasākhapallavapalāsapupphaphalehi vaḍḍhitvā nabhaṃ pūretvā yāva kappāvasānā bījaparamparāya rukkhapaveṇiṃ santānayamāne ṭhite taṃ pathavīrasādi mūleyeva, na khandhādīsu…pe… phaleyeva vā, na mūlādīsūti na vattabbaṃ. Kasmā? Avisesena sabbesu mūlādīsu anugatattāti.

836. How? Like the earth-essence and so on in a tree. For just as a great tree, established on the earth's surface and depending on the essence of earth and the essence of water, grows with roots, trunk, branches, twigs, foliage, flowers, and fruits, filling the sky and continuing its lineage through a succession of seeds until the end of the aeon—it cannot be said that this earth-essence exists only in the roots, not in the trunk and so on, or only in the fruits, not in the roots and so on. Why? Because it pervades all parts—the roots and so on—without distinction.

Yathā pana tasseva rukkhassa pupphaphalādīsu nibbinno koci puriso catūsu disāsu maṇḍūkakaṇṭakaṃ nāma visakaṇṭakaṃ ākoṭeyya, atha so [Pg.330] rukkho tena visasamphassena phuṭṭho pathavīrasaāporasānaṃ pariyādiṇṇattā appasavanadhammataṃ āgamma puna santānaṃ nibbattetuṃ na sakkuṇeyya, evameva khandhapavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati. Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakakilesānaṃ pariyādiṇṇattā kiriyabhāvamattaupagatakāyakammādisabbakammappabhedo hutvā āyatiṃ punabbhavānabhinibbattanadhammataṃ āgamma bhavantarasantānaṃ nibbattetuṃ na sakkoti. Kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati, evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ.

Just as a certain person, weary of the flowers and fruits of that very tree, might drive a poisonous thorn called 'Frog's Thorn' into it from the four directions. Then that tree, being struck by the contact of that poison and its essence of earth and water being exhausted, would come to a state of infertility and be unable to produce a further continuum. In the same way, a clansman weary of the continuation of the aggregates, like that person applying poison to the tree from the four directions, undertakes the development of the four paths in his own continuum. Then, that continuum of aggregates, being struck by the contact of the poison of the four paths, and with the root-defilements of the round being entirely exhausted, has all its various kinds of kamma—bodily kamma and so on—reduced to a state of mere functionality. Having come to the nature of not generating a future rebirth, it is unable to produce a continuum in another state of being. With the cessation of the final consciousness, like a fire without fuel, it is finally extinguished without clinging. Thus, the distinction between the ground and that which is established on the ground should be understood.

837. Apica aparampi samudācāraārammaṇādhiggahitaavikkhambhitaasamūhatavasena catubbidhaṃ uppannaṃ. Tattha vattamānuppannameva samudācāruppannaṃ. Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge ekantena uppattito ārammaṇādhiggahituppannanti vuccati, kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena uppannakilesajātaṃ viya. Samathavipassanānaṃ aññataravasena avikkhambhitaṃ kilesajātaṃ cittasantatimanārūḷhampi uppattinivārakassa hetuno abhāvā avikkhambhituppannaṃ nāma. Samathavipassanāvasena pana vikkhambhitampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, ākāsena gacchantassa aṭṭhasamāpattilābhino therassa kusumitarukkhe upavane pupphāni uccinantassa madhurena sarena gāyato mātugāmassa gītasavanena uppannakilesajātaṃ viya. Tividhampi cetaṃ ārammaṇādhiggahitāvikkhambhitaasamūhatuppannaṃ bhūmiladdheneva saṅgahaṃ gacchatīti veditabbaṃ.

837. Furthermore, there is another fourfold 'arisen' by way of manifestation, being grasped by an object, being unsuppressed, and being uneradicated. Herein, that which is arisen in the present is the 'arisen by manifestation'. However, a collection of defilements, even if it does not arise in the initial phase when an object comes into the range of the eye and so on, is called 'arisen by being grasped by an object' because, due to the object having been grasped, it will certainly arise in a later phase—like the collection of defilements that arose for the Elder Mahātissa, while walking for alms in Kalyāṇigāma, upon seeing an unsuitable form. A collection of defilements that is unsuppressed by way of either serenity or insight, even if it has not ascended into the mental continuum, is called 'arisen by being unsuppressed' due to the absence of a cause that would prevent its arising. Furthermore, a collection of defilements, even if suppressed by way of serenity or insight, is called 'arisen by being uneradicated' because, not having been eradicated by the noble path, it has not transcended its nature of arising—like the collection of defilements that arose for the elder who was an attainer of the eight attainments and was travelling through the air, upon hearing the song of a woman who was singing with a sweet voice while picking flowers in a grove near a park. And it should be understood that these three—the arisen by being grasped by an object, by being unsuppressed, and by being uneradicated—are included only under that which is established on the ground.

838. Iccetasmiṃ vuttappabhede uppanne yadetaṃ vattamānabhūtāpagatokāsakatasamudācārasaṅkhātaṃ catubbidhaṃ uppannaṃ, taṃ amaggavajjhattā kenacipi ñāṇena pahātabbaṃ na hoti. Yaṃ panetaṃ bhūmiladdhārammaṇādhiggahitaavikkhambhitaasamūhatasaṅkhātaṃ uppannaṃ, tassa taṃ uppannabhāvaṃ vināsayamānaṃ yasmā taṃ taṃ lokiyalokuttarañāṇaṃ uppajjati, tasmā taṃ sabbampi pahātabbaṃ hotīti. Evamettha ye yena pahātabbā dhammā, tesaṃ pahānañca jānitabbaṃ.

838. Thus, among this classification of the 'arisen' that has been explained, that fourfold 'arisen' designated as present, past, opportunity-made, and manifest, is not to be abandoned by any knowledge because it is not something to be abandoned by the path. But as for that 'arisen' designated as established on the ground, grasped by an object, unsuppressed, and uneradicated—since the respective mundane and supramundane knowledge arises while destroying its 'arisen' state, therefore all of it is to be abandoned. Thus, in this context, which states are to be abandoned by which knowledge, and the abandoning of them, should be known.

Pariññādikiccakathā

Discourse on the Functions of Full Understanding, etc.

839.

839.

Kiccāni [Pg.331] pariññādīni, yāni vuttāni abhisamayakāle;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

The functions—full understanding and so on— Which were stated at the time of direct comprehension, And all these should be known According to their intrinsic nature.

Saccābhisamayakālaṃ hi etesu catūsu ñāṇesu ekekassa ekakkhaṇe pariññā pahānaṃ sacchikiriyā bhāvanāti etāni pariññādīni cattāri kiccāni vuttāni, tāni yathāsabhāvena jānitabbāni. Vuttaṃ hetaṃ porāṇehi –

For at the moment of direct comprehension of the truths, for each of these four knowledges, in a single moment, these four functions—full understanding, abandoning, realization, and development—are stated. They are to be known according to their intrinsic nature. For this has been said by the ancients:

‘‘Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, vaṭṭiṃ jhāpeti, andhakāraṃ vidhamati, ālokaṃ parividaṃseti, sinehaṃ pariyādiyati, evameva maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti. Kiṃ vuttaṃ hoti? Nirodhaṃ ārammaṇaṃ karitvā cattāripi saccāni pāpuṇāti passati paṭivijjhatī’’ti.

“Just as a lamp, not severally but simultaneously, performs four functions in a single moment—it burns the wick, dispels darkness, manifests light, and consumes the oil—so too, path-knowledge, not severally but simultaneously, directly comprehends the four truths in a single moment. It directly comprehends suffering by the direct comprehension of full understanding; it directly comprehends the origin by the direct comprehension of abandoning; it directly comprehends the path by the direct comprehension of development; and it directly comprehends cessation by the direct comprehension of realization. What is meant by this? Having made cessation its object, it attains, sees, and penetrates all four truths.”

Vuttampi cetaṃ ‘‘yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī’’ti (saṃ. ni. 5.1100) sabbaṃ veditabbaṃ.

And this has also been said: “Bhikkhus, whoever sees suffering also sees the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering” (SN 5.437). The entire passage should be understood.

Aparampi vuttaṃ ‘‘maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa’’nti (vibha. 794; paṭi. ma. 1.109).

Furthermore, it has been said: “The knowledge of one endowed with the path—this is knowledge in suffering, this is knowledge in the origin of suffering, this is knowledge in the cessation of suffering, and this is knowledge in the path leading to the cessation of suffering” (Vibh 228; Paṭis I 119).

Tattha yathā padīpo vaṭṭiṃ jhāpeti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. Yathā ālokaṃ parividaṃseti, evaṃ sahajātādipaccayatāya sammāsaṅkappādidhammasaṅkhātaṃ maggaṃ bhāveti. Yathā sinehaṃ pariyādiyati, evaṃ kilesapariyādānaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

Therein, just as the lamp burns the wick, so path-knowledge fully understands suffering. Just as it dispels darkness, so it abandons the origin. Just as it manifests light, so it develops the path—described as right intention and other states—by way of co-nascent conditionality and so on. Just as it consumes the oil, so it realizes cessation, which is the exhaustion of defilements. Thus the application of the simile should be understood.

840. Aparo nayo – yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ [Pg.332] vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti, evameva maggañāṇaṃ…pe… nirodhaṃ sacchikiriyābhisamayena abhisameti. Idhāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā sītaṃ paṭippassambheti, evaṃ kilesapaṭippassaddhiṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

840. Another method: Just as the rising sun, not severally but simultaneously with its appearance, performs four functions—it illuminates forms, dispels darkness, shows light, and allays the cold—so too path-knowledge… directly comprehends cessation by the direct comprehension of realization. Here also, just as the sun illuminates forms, so path-knowledge fully understands suffering. Just as it dispels darkness, so it abandons the origin. Just as it shows light, so it develops the path by way of co-nascent conditionality and so on. Just as it allays the cold, so it realizes cessation, which is the allaying of defilements. Thus the application of the simile should be understood.

841. Aparo nayo – yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti, evameva maggañāṇaṃ…pe… nirodhaṃ sacchikiriyābhisamayena abhisameti. Etthāpi yathā nāvā orimatīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati. Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. Yathā pārimatīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ.

841. Another method: Just as a boat, not severally but simultaneously, performs four functions in a single moment—it abandons the near shore, cuts through the current, carries the cargo, and reaches the far shore—so too path-knowledge… directly comprehends cessation by the direct comprehension of realization. Here also, just as the boat abandons the near shore, so path-knowledge fully understands suffering. Just as it cuts through the current, so it abandons the origin. Just as it carries the cargo, so it develops the path by way of co-nascent conditionality and so on. Just as it reaches the far shore, so it realizes cessation, which is the far shore. Thus the application of the simile should be understood.

842. Evaṃ saccābhisamayakālasmiṃ ekakkhaṇe catunnaṃ kiccānaṃ vasena pavattañāṇassa panassa soḷasahākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni honti. Yathāha –

842. Thus, at the time of the direct comprehension of the truths, for this knowledge that proceeds by way of four functions in a single moment, its four functions are of a single penetration by way of their true nature in sixteen aspects. As it is said:

‘‘Kathaṃ tathaṭṭhena cattāri kiccāni ekapaṭivedhāni? Soḷasahi ākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho. Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, tathaṭṭho. Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, tathaṭṭho. Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, adhipateyyaṭṭho, tathaṭṭho. Imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ, taṃ ekattaṃ. Yaṃ ekattaṃ, taṃ ekena ñāṇena paṭivijjhatīti cattāri saccāni ekapaṭivedhānī’’ti (paṭi. ma. 2.11).

“How are the four truths of a single penetration by way of their true nature? The four truths are of a single penetration by way of their true nature in sixteen aspects. For suffering, the meaning of oppression, the meaning of being conditioned, the meaning of torment, and the meaning of change is the true nature. For the origin, the meaning of accumulation, the meaning of source, the meaning of connection, and the meaning of impediment is the true nature. For cessation, the meaning of escape, the meaning of seclusion, the meaning of the unconditioned, and the meaning of the deathless is the true nature. For the path, the meaning of outlet, the meaning of cause, the meaning of vision, and the meaning of dominance is the true nature. By these sixteen aspects, the four truths are included as one in their true nature. What is included as one is a unity. What is a unity is penetrated by a single knowledge. Thus the four truths are of a single penetration” (Paṭis II 10).

843. Tattha [Pg.333] siyā yadā dukkhādīnaṃ aññepi rogagaṇḍādayo atthā atthi, atha kasmā cattāroyeva vuttāti. Ettha vadāma, aññasaccadassanavasena āvibhāvato. ‘‘Tattha katamaṃ dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā’’tiādinā (vibha. 794; paṭi. ma. 1.109) hi nayena ekekasaccārammaṇavasenāpi saccañāṇaṃ vuttaṃ. ‘‘Yo, bhikkhave, dukkhaṃ passati, samudayampi so passatī’’tiādinā (saṃ. ni. 5.1100) nayena ekaṃ saccaṃ ārammaṇaṃ katvā sesesupi kiccanipphattivasenāpi vuttaṃ.

843. Here, it might be asked: “Since there are other meanings of suffering and so on, such as disease and boils, why are only four mentioned?” To this we say: because they become manifest by way of seeing the other truths. For, knowledge of the truths is stated by way of taking each single truth as an object, according to the method beginning: “Therein, what is knowledge in suffering? The wisdom, the understanding that arises in regard to suffering…” (Vibh 228; Paṭis I 119). And it is also stated by way of the accomplishment of the functions in the remaining truths after having made one truth the object, according to the method beginning: “Bhikkhus, whoever sees suffering also sees the origin…” (SN 5.437).

Tattha yadā ekekaṃ saccaṃ ārammaṇaṃ karoti, tadā samudayadassanena tāva sabhāvato pīḷanalakkhaṇassāpi dukkhassa, yasmā taṃ āyūhanalakkhaṇena samudayena āyūhitaṃ saṅkhataṃ rāsikataṃ, tasmāssa so saṅkhataṭṭho āvibhavati. Yasmā pana maggo kilesasantāpaharo susītalo, tasmāssa maggassa dassanena santāpaṭṭho āvibhavati āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya. Avipariṇāmadhammassa pana nirodhassa dassanenassa vipariṇāmaṭṭho āvibhavatīti vattabbamevettha natthi.

Therein, when one makes each single truth the object, then, by seeing the origin, the meaning of ‘conditioned’ becomes manifest for suffering—which has the characteristic of oppression by its own nature—because it is accumulated, conditioned, and amassed by the origin, which has the characteristic of accumulation. Thus, its meaning of being conditioned becomes manifest. Furthermore, since the path removes the burning of defilements and is perfectly cool, by seeing the path, the meaning of ‘torment’ becomes manifest, just as the unattractiveness of Sundarī became manifest to the Venerable Nanda upon seeing a celestial nymph. And it is not even necessary to state here that by seeing cessation, which is of an unchanging nature, the meaning of ‘change’ becomes manifest.

Tathā sabhāvato āyūhanalakkhaṇassāpi samudayassa, dukkhadassanena nidānaṭṭho āvibhavati asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya. Visaṃyogabhūtassa nirodhassa dassanena saṃyogaṭṭho. Niyyānabhūtassa ca maggassa dassanena palibodhaṭṭhoti.

Similarly, for the truth of origin, which has the characteristic of accumulation by its own nature, its aspect as a source becomes manifest when the truth of suffering is seen—just as seeing an illness that has arisen from unsuitable food reveals food as the source of the illness. By seeing the truth of cessation, which is disjunction, its aspect as conjunction becomes manifest. And by seeing the truth of the path, which is the escape, its aspect as an obstruction becomes manifest.

Tathā nissaraṇalakkhaṇassāpi nirodhassa, avivekabhūtassa samudayassa dassanena vivekaṭṭho āvibhavati. Maggadassanena asaṅkhataṭṭho, iminā hi anamataggasaṃsāre maggo nadiṭṭhapubbo, sopi ca sappaccayattā saṅkhatoyevāti appaccayadhammassa asaṅkhatabhāvo ativiya pākaṭo hoti. Dukkhadassanena panassa amataṭṭho āvibhavati, dukkhaṃ hi visaṃ, amataṃ nibbānanti.

Likewise, for the truth of cessation, which has the characteristic of escape, its aspect of seclusion becomes manifest when the truth of origin—which is non-seclusion—is seen. By seeing the truth of the path, its unconditioned aspect becomes manifest; for this path had not been seen before in beginningless saṃsāra, and it too, being dependent on conditions, is conditioned. Thus the unconditioned nature of the reality that is without conditions becomes exceedingly clear. Furthermore, by seeing the truth of suffering, its aspect as deathlessness becomes manifest, for suffering is poison, and Nibbāna is the deathless.

Tathā niyyānalakkhaṇassāpi maggassa, samudayadassanena ‘‘nāyaṃ hetu nibbānassa pattiyā, ayaṃ hetū’’ti hetuṭṭho āvibhavati. Nirodhadassanena dassanaṭṭho, paramasukhumāni rūpāni passato ‘‘vippasannaṃ vata me [Pg.334] cakkhū’’nti cakkhussa vippasannabhāvo viya. Dukkhadassanena adhipateyyaṭṭho, anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti evamettha salakkhaṇavasena ekekassa, aññasaccadassanavasena ca itaresaṃ tiṇṇaṃ tiṇṇaṃ āvibhāvato ekekassa cattāro cattāro atthā vuttā. Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantīti. Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva.

Similarly, for the path, which has the characteristic of leading out, its aspect as a cause becomes manifest by seeing the truth of origin, revealing, 'This is not the cause for attaining Nibbāna; this is the cause.' By seeing the truth of cessation, its aspect as seeing becomes manifest, just as for one who sees extremely subtle forms, the clarity of the eye becomes evident, as they think, 'Indeed, my eye is clear.' By seeing the truth of suffering, its aspect of sovereignty becomes manifest, just as seeing many sick, afflicted, and wretched people reveals the greatness of a powerful person. Thus, herein, for each of the truths, four aspects are stated: one becomes manifest through its own characteristic, and the other three become manifest through seeing the other truths. However, at the moment of the path, all these sixteen aspects are penetrated by a single knowledge with its four functions regarding suffering and so on. As for those who prefer separate penetrations, the refutation for them has already been stated in the Abhidhamma, in the Kathāvatthu.

Pariññādippabhedakathā

An Exposition on the Divisions of Full Understanding and so on

844. Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu –

844. Now, regarding those four functions that were stated, beginning with full understanding, among them:

Tividhā hoti pariññā, tathā pahānampi sacchikiriyāpi;

Dve bhāvanā abhimatā, vinicchayo tattha ñātabbo.

Full understanding is threefold; likewise are abandonment and realization. Two kinds of development are accepted; the analysis thereof should be understood.

845. Tividhā hoti pariññāti ñātapariññā tīraṇapariññā pahānapariññāti evaṃ pariññā tividhā hoti. Tattha ‘‘abhiññāpaññā ñātaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.20) evaṃ uddisitvā ‘‘ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī’’ti (paṭi. ma. 1.75) evaṃ saṅkhepato, ‘‘sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhuṃ, bhikkhave, abhiññeyya’’ntiādinā (paṭi. ma. 1.2) nayena vitthārato vuttā ñātapariññā nāma. Tassā sappaccayanāmarūpābhijānanā āveṇikā bhūmi.

845. ‘Full understanding is threefold’ means: full understanding as knowing (ñātapariññā), full understanding as investigating (tīraṇapariññā), and full understanding as abandoning (pahānapariññā). Thus, full understanding is threefold. Therein, having first set forth the text, ‘Wisdom of direct knowledge is knowledge in the sense of what is known’ (Paṭis. M., Mātikā 1.20), there is what is called ‘full understanding as knowing,’ which is stated in brief as, ‘Whatever things are directly known, those things are known’ (Paṭis. M. 1.75), and in detail by the method beginning, ‘Bhikkhus, all is to be directly known. And what, bhikkhus, is all to be directly known? The eye, bhikkhus, is to be directly known,’ and so on (Paṭis. M. 1.2). Its specific domain is the direct knowledge of name-and-form together with its conditions.

846. ‘‘Pariññāpaññā tīraṇaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.21) evaṃ uddisitvā pana ‘‘ye ye dhammā pariññātā honti, te te dhammā tīritā hontī’’ti (paṭi. ma. 1.75) evaṃ saṅkhepato, ‘‘sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhuṃ, bhikkhave, pariññeyya’’ntiādinā (paṭi. ma. 1.21) nayena vitthārato vuttā tīraṇapariññā nāma. Tassā kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi.

846. Furthermore, having first set forth the text, ‘Wisdom of full understanding is knowledge in the sense of investigation’ (Paṭis. M., Mātikā 1.21), there is what is called ‘full understanding as investigating,’ which is stated in brief as, ‘Whatever things are fully understood, those things are investigated’ (Paṭis. M. 1.75), and in detail by the method beginning, ‘Bhikkhus, all is to be fully understood. And what, bhikkhus, is all to be fully understood? The eye, bhikkhus, is to be fully understood,’ and so on (Paṭis. M. 1.21). Its specific domain, which proceeds by way of investigating things as impermanent, suffering, and non-self, extends from the comprehension of groups up to conformity knowledge.

847. ‘‘Pahānapaññā pariccāgaṭṭhena ñāṇa’’nti (paṭi. ma. mātikā 1.22) evaṃ pana uddisitvā ‘‘ye ye dhammā pahīnā honti, te te dhammā pariccattā hontī’’ti (paṭi. ma. 1.75) evaṃ vitthārato [Pg.335] vuttā ‘‘aniccānupassanāya niccasaññaṃ pajahatī’’tiādinayappavattā pahānapariññā. Tassā bhaṅgānupassanato paṭṭhāya yāva maggañāṇā bhūmi, ayaṃ idha adhippetā.

847. Furthermore, having first set forth the text, ‘Wisdom of abandoning is knowledge in the sense of relinquishment’ (Paṭis. M., Mātikā 1.22), there is the full understanding as abandoning, which is stated in detail as, ‘Whatever things are abandoned, those things are relinquished’ (Paṭis. M. 1.75), and which proceeds according to the method beginning, ‘Through the contemplation of impermanence, one abandons the perception of permanence,’ and so on. Its domain extends from the contemplation of dissolution up to path knowledge. This is the one intended here.

Yasmā vā ñātatīraṇapariññāyopi tadatthāyeva, yasmā ca ye dhamme pajahati, te niyamato ñātā ceva tīritā ca honti, tasmā pariññāttayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ.

Alternatively, since full understanding as knowing and as investigating are for the sake of that abandoning, and since whatever phenomena one abandons are necessarily both known and investigated, therefore it should be understood that in this way the threefold full understanding is also the function of path knowledge.

848. Tathā pahānampīti pahānampi hi vikkhambhanappahānaṃ tadaṅgappahānaṃ samucchedappahānanti pariññā viya tividhameva hoti. Tattha yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya tena tena lokiyasamādhinā nīvaraṇādīnaṃ paccanīkadhammānaṃ vikkhambhanaṃ, idaṃ vikkhambhanappahānaṃ nāma. Pāḷiyaṃ pana ‘‘vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato’’ti (paṭi. ma. 1.24) nīvaraṇānaññeva vikkhambhanaṃ vuttaṃ, taṃ pākaṭattā vuttanti veditabbaṃ. Nīvaraṇāni hi jhānassa pubbabhāgepi pacchābhāgepi na sahasā cittaṃ ajjhottharanti, vitakkādayo appitakkhaṇeyeva. Tasmā nīvaraṇānaṃ vikkhambhanaṃ pākaṭaṃ.

848. ‘Likewise abandonment too’ means that abandonment, like full understanding, is threefold: abandonment by suppression, abandonment by substitution of opposites, and abandonment by cutting off. Therein, the suppression of the hindrances and other opposing states by this or that mundane concentration—like the pushing aside of algae by a pot thrown into water containing algae—is called abandonment by suppression. In the Pāli text, however, it is said: ‘Abandonment by suppression of the hindrances occurs for one developing the first jhāna’ (Paṭis. M. 1.24). Here, the suppression of only the hindrances is mentioned. This, it should be understood, is said because it is so evident. For the hindrances do not suddenly overwhelm the mind either in the preliminary part or the posterior part of the jhāna, whereas initial thought and so on are absent only at the moment of absorption. Therefore, the suppression of the hindrances is evident.

849. Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya tena tena vipassanāya avayavabhūtena ñāṇaṅgena paṭipakkhavaseneva tassa tassa pahātabbadhammassa pahānaṃ, idaṃ tadaṅgappahānaṃ nāma. Seyyathidaṃ – nāmarūpaparicchedena tāva sakkāyadiṭṭhiyā. Paccayapariggahena ahetuvisamahetudiṭṭhiyā ceva kaṅkhāmalassa ca. Kalāpasammasanena ‘‘ahaṃ mamā’’ti samūhagāhassa. Maggāmaggavavatthānena amagge maggasaññāya. Udayadassanena ucchedadiṭṭhiyā. Vayadassanena sassatadiṭṭhiyā. Bhayatupaṭṭhānena sabhaye abhayasaññāya. Ādīnavadassanena assādasaññāya. Nibbidānupassanena abhiratisaññāya. Muñcitukamyatāya amuñcitukāmabhāvassa. Paṭisaṅkhānena appaṭisaṅkhānassa. Upekkhāya anupekkhanassa. Anulomena saccapaṭilomagāhassa pahānaṃ.

849. Furthermore, just as a lit lamp in the night dispels the darkness, so too is there the abandoning of each particular state to be abandoned by its respective opposing factor of knowledge, which is a component of insight. This is called abandonment for the moment (tadaṅgappahāna). For instance: by the discernment of mind and matter, the personality view is abandoned; by the comprehension of conditions, the views of causelessness and inappropriate cause, as well as the stain of doubt, are abandoned; by the comprehension of groups, the grasping of 'I' and 'mine' as a mass is abandoned; by the determination of path and not-path, the perception of the not-path as the path is abandoned; by the seeing of arising, the annihilation view is abandoned; by the seeing of passing away, the eternalist view is abandoned; by the appearance of what is fearful, the perception of safety in what is fearful is abandoned; by the seeing of danger, the perception of gratification is abandoned; by the contemplation of disenchantment, the perception of delight is abandoned; by the desire for deliverance, the state of not desiring deliverance is abandoned; by reflection, non-reflection is abandoned; by equanimity, non-equanimity is abandoned; by conformity, the grasping of what is contrary to the truth is abandoned.

Yaṃ vā pana aṭṭhārasasu mahāvipassanāsu aniccānupassanāya niccasaññāya. Dukkhānupassanāya sukhasaññāya. Anattānupassanāya attasaññāya. Nibbidānupassanāya nandiyā. Virāgānupassanāya rāgassa. Nirodhānupassanāya [Pg.336] samudayassa. Paṭinissaggānupassanāya ādānassa. Khayānupassanāya ghanasaññāya. Vayānupassanāya āyūhanassa. Vipariṇāmānupassanāya dhuvasaññāya. Animittānupassanāya nimittassa. Appaṇihitānupassanāya paṇidhiyā. Suññatānupassanāya abhinivesassa. Adhipaññādhammavipassanāya sārādānābhinivesassa. Yathābhūtañāṇadassanena sammohābhinivesassa. Ādīnavānupassanāya ālayābhinivesassa. Paṭisaṅkhānupassanāya appaṭisaṅkhāya. Vivaṭṭānupassanāya saṃyogābhinivesassa pahānaṃ. Idampi tadaṅgappahānameva.

Alternatively, in the eighteen great insights, there is the abandoning: of the perception of permanence by the contemplation of impermanence; of the perception of pleasure by the contemplation of suffering; of the perception of self by the contemplation of non-self; of delight by the contemplation of disenchantment; of lust by the contemplation of dispassion; of arising by the contemplation of cessation; of grasping by the contemplation of relinquishment; of the perception of solidity by the contemplation of destruction; of exertion by the contemplation of passing away; of the perception of stability by the contemplation of change; of the sign by the contemplation of the signless; of aspiration by the contemplation of the undirected; of adherence by the contemplation of emptiness; of adherence to grasping an essence by the higher-wisdom insight into phenomena; of adherence due to delusion by the knowledge and vision of things as they are; of adherence to attachment by the contemplation of danger; of non-reflection by the contemplation of reflection; of adherence to the fetters by the contemplation of turning away. This too is indeed abandonment for the moment.

850. Tattha yathā aniccānupassanādīhi sattahi niccasaññādīnaṃ pahānaṃ hoti, taṃ bhaṅgānupassane vuttameva.

850. Therein, how the abandoning of the perception of permanence and so forth occurs by means of the seven contemplations beginning with the contemplation of impermanence, that has already been stated in the section on the contemplation of dissolution.

Khayānupassanāti pana ghanavinibbhogaṃ katvā aniccaṃ khayaṭṭhenāti evaṃ khayaṃ passato ñāṇaṃ. Tena ghanasaññāya pahānaṃ hoti.

Now, the contemplation of destruction is the knowledge of one who, having broken down solidity, sees destruction thus: 'It is impermanent in the sense of destruction.' By this, the perception of solidity is abandoned.

Vayānupassanāti –

The contemplation of passing away is—

Ārammaṇānvayena, ubho ekavavatthānā;

Nirodhe adhimuttatā, vayalakkhaṇavipassanāti. –

By following the sequence of the object, both are determined as one; inclination towards cessation is insight into the characteristic of passing away.

Evaṃ vuttā paccakkhato ceva anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā, tāya āyūhanassa pahānaṃ hoti. Yesaṃ hi atthāya āyūheyya, ‘‘te evaṃ vayadhammā’’ti vipassato āyūhane cittaṃ na namati.

As has been said: seeing the dissolution of formations both directly and by inference, there is an inclination towards that very cessation, which is known as dissolution. By this, the abandoning of exertion occurs. For, when one sees, 'Those formations for the sake of which one would exert are of a nature to pass away,' the mind does not incline toward exertion.

Vipariṇāmānupassanāti rūpasattakādivasena taṃ taṃ paricchedaṃ atikkamma aññathāpavattidassanaṃ. Uppannassa vā jarāya ceva maraṇena ca dvīhākārehi vipariṇāmadassanaṃ, tāya dhuvasaññāya pahānaṃ hoti.

The contemplation of change is the seeing of alteration into another state after transgressing each respective limit, by way of the septad of matter and so on. Or, it is the seeing of the change of what has arisen in two ways: through aging and death. By this, the perception of stability is abandoned.

Animittānupassanāti aniccānupassanāva, tāya niccanimittassa pahānaṃ hoti.

The contemplation of the signless is simply the contemplation of impermanence; by this, the sign of permanence is abandoned.

Appaṇihitānupassanāti dukkhānupassanāva, tāya sukhapaṇidhisukhapatthanāpahānaṃ hoti.

The contemplation of the undirected is indeed the contemplation of suffering; by this, the abandoning of aspiration for happiness and longing for happiness occurs.

Suññatānupassanāti anattānupassanāva, tāya ‘‘atthi attā’’ti abhinivesassa pahānaṃ hoti.

The contemplation of emptiness is indeed the contemplation of non-self; by this, the adherence to the notion 'there is a self' is abandoned.

Adhipaññādhammavipassanāti [Pg.337] –

The higher-wisdom insight into phenomena is—

‘‘Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā’’ti. –

'Having reflected on the object, one contemplates dissolution; and there is the appearance as empty—this is higher-wisdom insight.'

Evaṃ vuttā rūpādiārammaṇaṃ jānitvā tassa ca ārammaṇassa tadārammaṇassa ca cittassa bhaṅgaṃ disvā ‘‘saṅkhārāva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthī’’ti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā. Sā adhipaññā ca dhammesu ca vipassanāti katvā adhipaññādhammavipassanāti vuccati, tāya niccasārābhāvassa ca attasārābhāvassa ca suṭṭhu diṭṭhattā sārādānābhinivesassa pahānaṃ hoti.

As has been said: it is the insight that proceeds by grasping emptiness through dissolution, after having known an object such as form, and having seen the dissolution of both that object and the mind that has that object, reflecting: 'Only formations break up; it is the death of formations; there is no other who dies or breaks up.' It is called 'higher-wisdom insight into phenomena' because it is both higher wisdom and insight into phenomena. By this, since the absence of a permanent essence and the absence of a self as essence are well seen, the adherence to grasping an essence is abandoned.

Yathābhūtañāṇadassananti sappaccayanāmarūpapariggaho, tena ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādivasena ceva, ‘‘issarato loko sambhotī’’tiādivasena ca pavattassa sammohābhinivesassa pahānaṃ hoti.

The knowledge and vision of things as they are is the comprehension of name-and-form together with its causes. By this, the abandoning of the adherence due to delusion occurs, which arises in such ways as, 'Did I exist in the past?' and so on, and, 'The world arises from a creator god,' and so on.

Ādīnavānupassanāti bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ, tena ‘‘kiñci allīyitabbaṃ na dissatī’’ti ālayābhinivesassa pahānaṃ hoti.

The contemplation of danger is the knowledge of seeing danger in all forms of existence and so on, which has arisen by way of the appearance of the fearful. By this, because 'nothing is seen to which one could cling,' the adherence to attachment is abandoned.

Paṭisaṅkhānupassanāti muñcanassa upāyakaraṇaṃ paṭisaṅkhāñāṇaṃ, tena appaṭisaṅkhāya pahānaṃ hoti.

The contemplation of reflection is the knowledge of reflection, which is the means for release. By this, the abandoning of non-reflection occurs.

Vivaṭṭānupassanāti saṅkhārupekkhā ceva anulomañca. Tadā hissa cittaṃ īsakapoṇe padumapalāse udakabindu viya sabbasmā saṅkhāragatā patilīyati, patikuṭati, pativattatīti vuttaṃ. Tasmā tāya saṃyogābhinivesassa pahānaṃ hoti, kāmasaṃyogādikassa kilesābhinivesassa kilesappavattiyā pahānaṃ hotīti attho. Evaṃ vitthārato tadaṅgappahānaṃ veditabbaṃ. Pāḷiyaṃ pana ‘‘tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato’’ti (paṭi. ma. 1.24) saṅkhepeneva vuttaṃ.

The contemplation of turning away is equanimity toward formations and conformity. At that time, it is said, one's mind withdraws, recoils, and turns away from all that has come to be formed, like a drop of water on a slightly tilted lotus leaf. Therefore, by this, the adherence to the fetters is abandoned; the meaning is that the adherence to defilements, such as the fetter of sensual pleasure—that is, the occurrence of defilements—is abandoned. Thus, abandonment for the moment should be understood in detail. In the Pāḷi Canon, however, it is stated only briefly: 'Abandonment for the moment is the abandoning of views for one who develops the concentration that partakes of penetration' (Paṭis I 24).

851. Yaṃ pana asanivicakkābhihatassa rukkhassa viya ariyamaggañāṇena saṃyojanādīnaṃ dhammānaṃ yathā na puna pavatti, evaṃ pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ sandhāya vuttaṃ ‘‘samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato’’ti (paṭi. ma. 1.24)[Pg.338]. Iti imesu tīsu pahānesu samucchedappahānameva idha adhippetaṃ. Yasmā pana tassa yogino pubbabhāge vikkhambhanatadaṅgappahānānipi tadatthāneva, tasmā pahānattayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. Paṭirājānaṃ vadhitvā rajjaṃ pattena hi yampi tato pubbe kataṃ, sabbaṃ ‘‘idañcidañca raññā kata’’ntiyeva vuccati.

851. Furthermore, that abandonment of states such as the fetters by the knowledge of the noble path, such that they do not arise again—just as a tree struck by a thunderbolt does not flourish again—is called abandonment by eradication. It is with reference to this that it was said: 'Abandonment by eradication for one who develops the supramundane path leading to destruction' (Paṭis I 24). Thus, among these three kinds of abandonment, only abandonment by eradication is intended here. However, since for that yogī, abandonment by suppression and abandonment for the moment in the preliminary stage also serve that very purpose, all three kinds of abandonment should be understood, in this way, as the function of path knowledge. Indeed, whatever was done by one who has attained sovereignty after slaying a rival king, even what was done beforehand, is all spoken of thus: 'This and that was done by the king.'

852. Sacchikiriyāpīti lokiyasacchikiriyā lokuttarasacchikiriyāti dvedhā bhinnāpi lokuttarāya dassanabhāvanāvasena bhedato tividhā hoti. Tattha ‘‘paṭhamassa jhānassa lābhīmhi, vasīmhi, paṭhamajjhānaṃ sacchikataṃ mayā’’tiādinā (pārā. 203-204) nayena āgatā paṭhamajjhānādīnaṃ phassanā lokiyasacchikiriyā nāma. Phassanāti adhigantvā ‘‘idaṃ mayā adhigata’’nti paccakkhato ñāṇaphassena phusanā. Imameva hi atthaṃ sandhāya ‘‘sacchikiriyā paññā phassanaṭṭhe ñāṇa’’nti (paṭi. ma. mātikā 1.24) uddisitvā ‘‘ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī’’ti (paṭi. ma. 1.75) sacchikiriyaniddeso vutto.

852. Realization (sacchikiriyā), though divided twofold as mundane realization and supramundane realization, becomes threefold because the supramundane kind is further divided by way of seeing and development. Herein, the contacting of the first jhāna and so on, which comes in the manner of such statements as, 'I am a gainer of the first jhāna, a master of it; the first jhāna has been realized by me' (cf. Vin I 9), is called mundane realization. 'Contacting' means, having attained it, to touch it with the touch of knowledge directly, thinking, 'This has been attained by me.' Indeed, it was with reference to this meaning that, after stating the summary, 'Realization is wisdom; it is knowledge in the sense of contacting' (Paṭis Mātikā I 24), the exposition on realization was given: 'Whatever states are realized, those states are contacted' (Paṭis I 75).

Apica attano santāne anuppādetvāpi ye dhammā kevalaṃ aparappaccayena ñāṇena ñātā, te sacchikatā honti. Teneva hi ‘‘sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabba’’ntiādi (paṭi. ma. 1.29) vuttaṃ.

Moreover, even without having produced them in one's own continuum, those states that are known solely by knowledge that is not dependent on another are realized. For that very reason it was said: 'Bhikkhus, all is to be realized. And what, bhikkhus, is the all that is to be realized? The eye, bhikkhus, is to be realized,' and so on (Paṭis I 29).

Aparampi vuttaṃ ‘‘rūpaṃ passanto sacchikaroti. Vedanaṃ…pe… viññāṇaṃ passanto sacchikaroti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ passanto sacchikarotīti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī’’ti (paṭi. ma. 1.29).

Furthermore, it was said: 'Seeing form, one realizes it. Seeing feeling… seeing consciousness, one realizes it. Seeing the eye… seeing aging and death… seeing Nibbāna which culminates in the deathless, one realizes it. Whatever states are realized, those states are contacted' (Paṭis I 29).

Paṭhamamaggakkhaṇe pana nibbānadassanaṃ dassanasacchikiriyā. Sesamaggakkhaṇesu bhāvanāsacchikiriyāti. Sā duvidhāpi idha adhippetā. Tasmā dassanabhāvanāvasena nibbānassa sacchikiriyā imassa ñāṇassa kiccanti veditabbaṃ.

However, at the moment of the first path, the seeing of Nibbāna is realization by seeing. In the moments of the remaining paths, it is realization by development. Both these kinds of supramundane realization are intended here. Therefore, it should be understood that the realization of Nibbāna by way of seeing and development is the function of this knowledge.

853. Dve [Pg.339] bhāvanā abhimatāti bhāvanā pana lokiyabhāvanā lokuttarabhāvanāti dveyeva abhimatā. Tattha lokiyānaṃ sīlasamādhipaññānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokiyabhāvanā. Lokuttarānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokuttarabhāvanā. Tāsu idha lokuttarā adhippetā. Lokuttarāni hi sīlādīni catubbidhampetaṃ ñāṇaṃ uppādeti. Tesaṃ sahajātapaccayāditāya tehi ca santānaṃ vāsetīti lokuttarabhāvanāvassa kiccanti.

853. As to 'Two kinds of development are intended': only two kinds of development are intended, that is, mundane development and supramundane development. Herein, the generation of mundane virtue, concentration, and wisdom, and the imbuing of the mental continuum with them, is mundane development. The generation of their supramundane counterparts, and the imbuing of the mental continuum with them, is supramundane development. Of these, the supramundane is intended here. For this fourfold knowledge generates the supramundane qualities of virtue and so on, owing to their being co-nascent conditions, etc., and it also imbues the continuum with them. Therefore, supramundane development is its function.

Evaṃ –

Thus—

Kiccāni pariññādīni, yāni vuttāni abhisamayakāle;

Tāni ca yathāsabhāvena, jānitabbāni sabbānīti.

The functions, beginning with full understanding, which are spoken of for the time of breakthrough; all of them should be known in accordance with their true nature.

Ettāvatā ca –

And thus far—

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya’’nti. –

“Established in virtue, a wise person should develop concentration and wisdom.”

Evaṃ sarūpeneva ābhatāya paññābhāvanāya vidhānadassanatthaṃ yaṃ vuttaṃ ‘‘mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā’’ti, taṃ vitthāritaṃ hoti. Kathaṃ bhāvetabbāti ayañca pañho vissajjitoti.

Thus, what was said in order to show the method for the development of wisdom as presented in its own form—namely, 'It should be developed by one who, having accomplished the two root purifications, accomplishes the five purifications that are its body'—has now been explained in detail. And the question, 'How should it be developed?' has also been answered.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus in the Path of Purification, composed for the delight of good people,

Paññābhāvanādhikāre

in the Section on the Development of Wisdom,

Ñāṇadassanavisuddhiniddeso nāma

the Exposition on the Purification by Knowledge and Vision,

Bāvīsatimo paricchedo.

the Twenty-Second Chapter.

23. Paññābhāvanānisaṃsaniddeso

23. Exposition on the Benefits of Developing Wisdom

Ānisaṃsapakāsanā

The Declaration of the Benefits

854. Yaṃ [Pg.340] pana vuttaṃ ‘‘paññābhāvanāya ko ānisaṃso’’ti, tattha vadāma. Ayañhi paññābhāvanā nāma anekasatānisaṃsā. Tassā dīghenāpi addhunā na sukaraṃ vitthārato ānisaṃsaṃ pakāsetuṃ. Saṅkhepato panassā nānākilesaviddhaṃsanaṃ, ariyaphalarasānubhavanaṃ, nirodhasamāpattisamāpajjanasamatthatā, āhuneyyabhāvādisiddhīti ayamānisaṃso veditabbo.

854. Now, as to what was asked, 'What is the benefit of developing wisdom?', we shall speak on that. This development of wisdom has many hundreds of benefits. It is not easy to declare its benefits in detail even over a long period of time. In brief, however, its benefit should be understood as this: the destruction of manifold defilements, the experiencing of the taste of the noble fruit, the capability to enter the attainment of cessation, and the accomplishment of states such as being worthy of offerings.

Nānākilesaviddhaṃsanakathā

The Discourse on the Destruction of Manifold Defilements

855. Tattha yaṃ nāmarūpaparicchedato paṭṭhāya sakkāyadiṭṭhādīnaṃ vasena nānākilesaviddhaṃsanaṃ vuttaṃ, ayaṃ lokikāya paññābhāvanāya ānisaṃso. Yaṃ ariyamaggakkhaṇe saṃyojanādīnaṃ vasena nānākilesaviddhaṃsanaṃ vuttaṃ, ayaṃ lokuttarāya paññābhāvanāya ānisaṃsoti veditabbo.

855. Herein, the destruction of manifold defilements by way of abandoning identity view and so on, beginning from the defining of mentality-materiality, has been spoken of; this is the benefit of the mundane development of wisdom. The destruction of manifold defilements by way of abandoning the fetters and so on at the moment of the noble path has been spoken of; this should be understood as the benefit of the supramundane development of wisdom.

Bhīmavegānupatitā, asanīva siluccaye;

Vāyuvegasamuṭṭhito, araññamiva pāvako.

Like a thunderbolt of dreadful velocity falling upon a mountain peak; like a forest fire stirred up by the force of the wind;

Andhakāraṃ viya ravi, satejujjalamaṇḍalo;

Dīgharattānupatitaṃ, sabbānatthavidhāyakaṃ.

like the sun with its blazing, brilliant orb dispelling the darkness; that which has persisted for a long night, the cause of all misfortune—

Kilesajālaṃ paññā hi, viddhaṃsayati bhāvitā;

Sandiṭṭhikamato jaññā, ānisaṃsamimaṃ idha.

the net of defilements—is shattered by wisdom when it is developed. Therefore, one should know this as the benefit visible here.

Phalasamāpattikathā

The Discourse on the Attainment of Fruition

856. Ariyaphalarasānubhavananti na kevalañca kilesaviddhaṃsanaññeva, ariyaphalarasānubhavanampi paññābhāvanāya ānisaṃso. Ariyaphalanti hi sotāpattiphalādi sāmaññaphalaṃ vuccati. Tassa dvīhākārehi rasānubhavanaṃ hoti. Maggavīthiyañca phalasamāpattivasena ca pavattiyaṃ. Tatrāssa maggavīthiyaṃ pavatti dassitāyeva.

856. And the experience of the taste of the noble fruits: it is not only the destruction of defilements, but the experience of the taste of the noble fruits is also a benefit of the development of wisdom. Indeed, the noble fruit refers to the fruit of recluseship, such as the fruit of stream-entry and so on. The experience of its taste occurs in two ways: in the path-process and by way of the attainment of fruition. Therein, its occurrence in the path-process has already been shown.

857. Apica [Pg.341] ye ‘‘saṃyojanappahānamattameva phalaṃ nāma, na koci añño dhammo atthī’’ti vadanti, tesaṃ anunayatthaṃ idaṃ suttampi dassetabbaṃ – ‘‘kathaṃ payogapaṭippassaddhipaññā phale ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tampayogapaṭippassaddhattā uppajjati sammādiṭṭhi, maggassetaṃ phala’’nti (paṭi. ma. 1.63) vitthāretabbaṃ.

857. Furthermore, for those who say, 'The fruit is merely the abandoning of fetters, and there is no other phenomenon,' this discourse should be shown to them for their persuasion: 'How is wisdom in the calming of application knowledge in the fruit? At the moment of the stream-entry path, by means of seeing, right view emerges from wrong view; it emerges from the defilements and aggregates that follow it; and it emerges from all external signs. Due to the calming of that application, right view arises—this is the fruit of the path.' (Paṭisambhidāmagga 1.63) This should be elaborated.

‘‘Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇā’’ (dha. sa. 1422). ‘‘Mahaggato dhammo appamāṇassa dhammassa anantarapaccayena paccayo’’ti (paṭṭhā. 2.12.62) evamādīnipi cettha sādhakāni.

'Four paths are not included, and four fruits of recluseship; these phenomena have an immeasurable object.' (Dhammasaṅgaṇī 1422) 'An exalted phenomenon is a condition for an immeasurable phenomenon by way of the contiguity condition,' (Paṭṭhāna 2.12.62) and so on—these are also proofs here.

858. Phalasamāpattiyaṃ pavattidassanatthaṃ panassa idaṃ pañhākammaṃ – kā phalasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti?

858. Now, to show its occurrence in the attainment of fruition, this is the set of questions: What is the attainment of fruition? Who attains it, and who does not? Why do they attain it? How does its attainment come about? How does one abide? How does one emerge? What is immediately after fruition? And of what is fruition the immediate successor?

859. Tattha kā phalasamāpattīti yā ariyaphalassa nirodhe appanā.

859. Herein, what is fruition attainment? It is the absorption of the noble fruit into cessation.

860. Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā na samāpajjanti. Kasmā? Anadhigatattā. Ariyā pana sabbepi samāpajjanti. Kasmā? Adhigatattā. Uparimā pana heṭṭhimaṃ na samāpajjanti, puggalantarabhāvupagamanena paṭippassaddhattā. Heṭṭhimā ca uparimaṃ, anadhigatattā. Attano attanoyeva pana phalaṃ samāpajjantīti idamettha sanniṭṭhānaṃ.

860. Who attains it, and who does not attain it? All ordinary people do not attain it. Why? Because they have not attained it. However, all noble ones attain it. Why? Because they have attained it. Furthermore, the higher ones do not attain the lower, because it has been superseded by the attainment of the state of another person. And the lower do not attain the higher, because they have not attained it. But they attain only their own fruition—this is the conclusion here.

Keci pana ‘‘sotāpannasakadāgāminopi na samāpajjanti. Uparimā dveyeva samāpajjantī’’ti vadanti. Idañca tesaṃ kāraṇaṃ, ete hi samādhismiṃ paripūrakārinoti. Taṃ puthujjanassāpi attanā paṭiladdhalokiyasamādhisamāpajjanato akāraṇameva. Kiñcettha kāraṇākāraṇacintāya. Nanu pāḷiyaṃyeva vuttaṃ – ‘‘katame dasa gotrabhudhammā vipassanāvasena uppajjanti? Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ…pe… upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. Sotāpattiphalasamāpattatthāya sakadāgāmimaggaṃ [Pg.342] …pe… arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ…pe… bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhū’’ti (paṭi. ma. 1.60). Tasmā sabbepi ariyā attano attano phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.

Some, however, say, 'Even stream-enterers and once-returners do not attain it. Only the two higher ones attain it.' And this is their reason: 'For they are fulfillers in concentration.' But that is no reason, since even a worldling can attain a mundane concentration that they have obtained. What is the use here of pondering over reasons and non-reasons? Is it not said in the Pāḷi itself: 'What are the ten change-of-lineage states that arise by way of insight? For the sake of gaining the stream-entry path, the arising, the occurrence... vexation, overcomes the external sign of formations, thus it is change-of-lineage. For the sake of the attainment of stream-entry fruition... for the sake of the once-returner path... up to... for the sake of the attainment of arahant fruition... for the sake of the attainment of the abiding in emptiness... for the sake of the attainment of the abiding in signlessness, the arising... overcomes the external sign of formations, thus it is change-of-lineage' (Paṭisambhidāmagga 1.60). Therefore, it should be concluded here that all noble ones attain their own respective fruitions.

861. Kasmā samāpajjantīti diṭṭhadhammasukhavihāratthaṃ. Yathā hi rājā rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā ‘‘ariyaṃ lokuttarasukhaṃ anubhavissāmā’’ti addhānapparicchedaṃ katvā icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti.

861. Why do they attain it? For the sake of a pleasant abiding in this very life. Just as a king experiences the happiness of kingship and a deity experiences divine happiness, so too the noble ones, having made a determination of time, attain the attainment of fruition at any moment they wish, thinking, 'We shall experience the noble, supramundane happiness.'

862. Kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānanti dvīhi tāva ākārehi assā samāpajjanaṃ hoti – nibbānato aññassa ārammaṇassa amanasikārā nibbānassa ca manasikārā. Yathāha – ‘‘dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro’’ti (ma. ni. 1.458).

862. How does its attainment come about, how does one abide, and how does one emerge? Firstly, its attainment comes about in two ways: by not attending to any object other than Nibbāna, and by attending to Nibbāna. As it is said: 'There are, friend, two conditions for the attainment of the signless liberation of mind: non-attention to all signs and attention to the signless element' (Majjhima Nikāya 1.458).

863. Ayampanettha samāpajjanakkamo. Phalasamāpattatthikena hi ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantarā phalasamāpattivasena nirodhe cittaṃ appeti. Phalasamāpattininnatāya cettha sekkhassāpi phalameva uppajjati, na maggo.

863. And this here is the sequence of attainment. A noble disciple who desires the attainment of fruition, having gone to a solitary place and being in seclusion, should contemplate formations by way of their arising and passing away, and so on. For one whose insight has progressed in sequence, immediately after the change-of-lineage knowledge which has formations as its object, the mind enters absorption in cessation by way of the attainment of fruition. Here, because of the inclination towards the attainment of fruition, for a trainee too, only fruition arises, not the path.

Ye pana vadanti ‘‘sotāpanno ‘phalasamāpattiṃ samāpajjissāmī’ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti. Sakadāgāmī ca anāgāmī’’ti, te vattabbā ‘‘evaṃ sati anāgāmī arahā bhavissati, arahā paccekabuddho, paccekabuddho ca buddho. Tasmā na kiñci etaṃ, pāḷivaseneva ca paṭikkhitta’’ntipi na gahetabbaṃ. Idameva pana gahetabbaṃ – sekkhassāpi phalameva uppajjati, na maggo. Phalañcassa sace anena paṭhamajjhāniko maggo adhigato hoti. Paṭhamajjhānikameva uppajjati. Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti. Evaṃ tāvassā samāpajjanaṃ hoti.

Those who say, 'A stream-enterer, having established insight thinking, 'I will attain the attainment of fruition,' becomes a once-returner, and a once-returner becomes a non-returner,' should be told: 'If that were so, then a non-returner would become an arahant, an arahant a paccekabuddha, and a paccekabuddha a Buddha.' Therefore, this view is baseless and has been refuted by the Pāḷi itself; it should not be accepted. Instead, this alone should be accepted: 'For a trainee, only fruition arises, not the path.' And their fruition arises according to the path they have attained. If they have attained the first-jhāna path, the first-jhāna fruition arises. If they have attained a path of one of the second jhānas or higher, the fruition of one of the second jhānas or higher arises. Thus, firstly, does its attainment come about.

864. ‘‘Tayo [Pg.343] kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro’’ti (ma. ni. 1.458) vacanato panassā tīhākārehi ṭhānaṃ hoti. Tattha pubbe ca abhisaṅkhāroti samāpattito pubbe kālaparicchedo. ‘‘Asukasmiṃ nāma kāle vuṭṭhahissāmī’’ti paricchinnattā hissā yāva so kālo nāgacchati, tāva ṭhānaṃ hoti. Evamassā ṭhānaṃ hotīti.

864. 'Friend, there are three conditions for the stability of the signless liberation of mind: non-attention to all signs, attention to the signless element, and a prior determination.' (Majjhima Nikāya 1.458) According to this statement, its stability occurs in three ways. Here, 'a prior determination' refers to a determination of time made before the attainment. Because one determines, 'I will emerge at such and such a time,' its stability lasts until that time arrives. Thus its stability occurs.

865. ‘‘Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro’’ti (ma. ni. 1.458) vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti. Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ. Kāmañca na sabbānevetāni ekato manasikaroti sabbasaṅgāhikavasena panetaṃ vuttaṃ. Tasmā yaṃ bhavaṅgassa ārammaṇaṃ hoti, taṃ manasikaroto phalasamāpattivuṭṭhānaṃ hotīti evamassā vuṭṭhānaṃ veditabbaṃ.

865. 'Friend, there are two conditions for emerging from the signless liberation of mind: attention to all signs and non-attention to the signless element.' (Majjhima Nikāya 1.458) According to this statement, emergence from it occurs in two ways. Here, 'all signs' refers to the signs of form, feeling, perception, volitional formations, and consciousness. Although one does not attend to all of these at once, this is stated in a comprehensive sense. Therefore, when one attends to whatever is the object of the life-continuum, emergence from the attainment of fruition occurs. Thus, emergence from it should be understood.

866. Kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti phalassa tāva phalameva vā anantaraṃ hoti, bhavaṅgaṃ vā. Phalaṃ pana atthi maggānantaraṃ, atthi phalānantaraṃ, atthi gotrabhuanantaraṃ, atthi nevasaññānāsaññāyatanānantaraṃ. Tattha maggavīthiyaṃ maggānantaraṃ, purimassa purimassa pacchimaṃ pacchimaṃ phalānantaraṃ. Phalasamāpattīsu purimaṃ purimaṃ gotrabhuanantaraṃ. Gotrabhūti cettha anulomaṃ veditabbaṃ. Vuttañhetaṃ paṭṭhāne – ‘‘arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo. Sekkhānaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Yena phalena nirodhā vuṭṭhānaṃ hoti, taṃ nevasaññānāsaññāyatanānantaranti. Tattha ṭhapetvā maggavīthiyaṃ uppannaṃ phalaṃ avasesaṃ sabbaṃ phalasamāpattivasena pavattaṃ nāma. Evametaṃ maggavīthiyaṃ phalasamāpattiyaṃ vā uppajjanavasena,

866. What follows immediately after fruition, and what does fruition follow immediately after? First, for fruition, either fruition itself or the life-continuum follows immediately. Fruition, however, can follow immediately after the path, after another fruition, after change-of-lineage, or after the base of neither-perception-nor-non-perception. Here, in the path cognitive process, it follows immediately after the path; in a sequence of fruitions, each subsequent fruition follows the preceding one. In fruition attainments, the initial fruition follows immediately after change-of-lineage. Here, 'change-of-lineage' should be understood as conformity. As it is stated in the Paṭṭhāna: 'For an arahant, conformity is a condition for fruition attainment by way of the immediacy condition. For trainees, conformity is a condition for fruition attainment by way of the immediacy condition.' The fruition by which emergence from cessation occurs follows immediately after the base of neither-perception-nor-non-perception. Here, apart from the fruition that arises in the path cognitive process, all remaining fruition is said to occur by way of fruition attainment. Thus, whether arising in the path cognitive process or in fruition attainment,

Paṭippassaddhadarathaṃ, amatārammaṇaṃ subhaṃ;

Vantalokāmisaṃ santaṃ, sāmaññaphalamuttamaṃ.

The supreme fruit of recluseship, with anguish pacified, having the Deathless as its object, sublime; with worldly allurements relinquished, serene.

Ojavantena sucinā, sukhena abhisanditaṃ;

Yena sātātisātena, amatena madhuṃ viya.

Is suffused with a pure bliss, rich in essence, which is surpassingly sweet, like honey mixed with the deathless.

Taṃ [Pg.344] sukhaṃ tassa ariyassa, rasabhūtamanuttaraṃ;

Phalassa paññaṃ bhāvetvā, yasmā vindati paṇḍito.

Because the wise one, having developed wisdom regarding the fruit, attains that supreme happiness of the noble one, which is the very essence of taste.

Tasmā ariyaphalassetaṃ, rasānubhavanaṃ idha;

Vipassanābhāvanāya, ānisaṃsoti vuccati.

Therefore, this experiencing of the taste of the noble fruit is, in this context, called a benefit of cultivating insight.

Nirodhasamāpattikathā

Discourse on the Attainment of Cessation

867. Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva, ayaṃ pana nirodhasamāpattiyā samāpajjanasamatthatāpi imissā paññābhāvanāya ānisaṃsoti veditabbo.

867. Not only the experience of the taste of the noble fruit, but also this ability to enter the attainment of cessation should be understood as a benefit of this development of wisdom.

Tatridaṃ nirodhasamāpattiyā vibhāvanatthaṃ pañhākammaṃ – kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kiṃninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti?

Herein is a set of questions for the clarification of the attainment of cessation: What is the attainment of cessation? Who enters it? Who does not enter it? Where does one enter it? Why does one enter it? How does its entry come about? How does it remain? How does emergence from it occur? Upon emerging, to what is the mind inclined? What is the difference between one who is dead and one who has entered this attainment? Is the attainment of cessation conditioned or unconditioned, worldly or supramundane, produced or unproduced?

868. Tattha kā nirodhasamāpattīti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā, sotāpannā, sakadāgāmino, sukkhavipassakā ca anāgāmino, arahanto na samāpajjanti. Aṭṭhasamāpattilābhino pana anāgāmino, khīṇāsavā ca samāpajjanti. ‘‘Dvīhi balehi samannāgatattā, tayo ca saṅkhārānaṃ paṭippassaddhiyā, soḷasahi ñāṇacariyāhi, navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa’’nti (paṭi. ma. mātikā 1.34) hi vuttaṃ. Ayañca sampadā ṭhapetvā aṭṭhasamāpattilābhino anāgāmikhīṇāsave aññesaṃ natthi. Tasmā teyeva samāpajjanti, na aññe.

868. Herein, what is the attainment of cessation? It is the non-occurrence of mental and mental concomitant states by way of their gradual cessation. Who enters it, and who does not enter it? All worldlings, stream-enterers, once-returners, and non-returners and arahants who are bare-insight practitioners do not enter it. But non-returners and arahants who have obtained the eight attainments do enter it. For it is said: 'Through being endowed with two powers, through the pacification of three formations, with sixteen courses of knowledge, with nine courses of concentration, by mastery, wisdom is the knowledge of the attainment of cessation' (Paṭis. Ma. Mātikā 1.34). And this accomplishment does not exist for others apart from those non-returners and arahants who have obtained the eight attainments. Therefore, only they enter it, not others.

869. Katamāni panettha dve balāni…pe… katamā vasībhāvatāti? Na ettha kiñci amhehi vattabbaṃ atthi. Sabbamidaṃ etassa uddesassa niddese vuttameva. Yathāha –

869. What, here, are the two powers… and what is mastery? There is nothing for us to say on this matter; all this has already been stated in the explanation of this summary. As it is said:

‘‘Dvīhi [Pg.345] balehīti dve balāni samathabalaṃ vipassanābalaṃ. Katamaṃ samathabalaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ. Abyāpādavasena… ālokasaññāvasena… avikkhepavasena…pe… paṭinissaggānupassiassāsavasena… paṭinissaggānupassipassāsavasena cittassa ekaggatā avikkhepo samathabalanti. Kenaṭṭhena samathabalaṃ? Paṭhamajjhānena nīvaraṇe na kampatīti samathabalaṃ. Dutiyajjhānena vitakkavicāre…pe… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti samathabalaṃ. Idaṃ samathabalaṃ.

'By two powers' means the two powers: the power of serenity and the power of insight. What is the power of serenity? Unification of mind and non-distraction by way of renunciation is the power of serenity. By way of non-ill will... by way of the perception of light... by way of non-distraction... by way of contemplating relinquishment with inhalation... by way of contemplating relinquishment with exhalation, unification of mind and non-distraction is the power of serenity. In what sense is it the power of serenity? Through the first jhāna, the mind does not waver on account of the hindrances—this is the power of serenity. Through the second jhāna, on account of thought and examination... up to... through the attainment of the base of neither-perception-nor-non-perception, it does not waver on account of the perception of the base of nothingness—this is the power of serenity. It does not waver, shake, or tremble on account of restlessness, or on account of the defilements and aggregates associated with restlessness—this is the power of serenity. This is the power of serenity.

‘‘Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ. Dukkhānupassanā… anattānupassanā… nibbidānupassanā… virāgānupassanā… nirodhānupassanā… paṭinissaggānupassanā vipassanābalaṃ. Rūpe aniccānupassanā…pe… rūpe paṭinissaggānupassanā vipassanābalaṃ. Vedanāya… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā. Jarāmaraṇe paṭinissaggānupassanā vipassanābalanti. Kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti… anattānupassanāya attasaññāya na kampatīti… nibbidānupassanāya nandiyā na kampatīti… virāgānupassanāya rāge na kampatīti… nirodhānupassanāya samudaye na kampatīti… paṭinissaggānupassanāya ādāne na kampatīti vipassanābalaṃ. Avijjāya ca avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti vipassanābalaṃ. Idaṃ vipassanābalaṃ.

What is the power of insight? The contemplation of impermanence is the power of insight. The contemplation of suffering... the contemplation of non-self... the contemplation of disenchantment... the contemplation of dispassion... the contemplation of cessation... the contemplation of relinquishment is the power of insight. The contemplation of impermanence in form... up to... the contemplation of relinquishment in form is the power of insight. In feeling... in perception... in formations... in consciousness... in the eye... up to... in aging-and-death, the contemplation of impermanence... the contemplation of relinquishment in aging-and-death is the power of insight. In what sense is it the power of insight? Through the contemplation of impermanence, one is not shaken by the perception of permanence; therefore, it is the power of insight. Through the contemplation of suffering, one is not shaken by the perception of pleasure... Through the contemplation of non-self, one is not shaken by the perception of self... Through the contemplation of disenchantment, one is not shaken by delight... Through the contemplation of dispassion, one is not shaken by lust... Through the contemplation of cessation, one is not shaken by arising... Through the contemplation of relinquishment, one is not shaken by grasping; therefore, it is the power of insight. One is not shaken, does not move, and does not tremble on account of ignorance, the defilements associated with ignorance, and the aggregates; therefore, it is the power of insight. This is the power of insight.

‘‘Tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? Dutiyajjhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā.

‘By the stilling of the three formations’: by the stilling of which three formations? For one who has attained the second jhāna, the verbal formations—initial and sustained thought—are stilled. For one who has attained the fourth jhāna, the bodily formations—in-breathing and out-breathing—are stilled. For one who has attained the cessation of perception and feeling, the mental formations—perception and feeling—are stilled. This is by the stilling of these three formations.

‘‘Soḷasahi [Pg.346] ñāṇacariyāhīti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā. Dukkhā… anattā… nibbidā… virāgā… nirodhā… paṭinissaggā… vivaṭṭānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo…pe… arahattaphalasamāpatti ñāṇacariyā. Imāhi soḷasahi ñāṇacariyāhi.

‘By sixteen courses of knowledge’: by which sixteen courses of knowledge? The contemplation of impermanence is a course of knowledge. The contemplation of suffering... of non-self... of disenchantment... of dispassion... of cessation... of relinquishment... the contemplation of turning away is a course of knowledge. The path of stream-entry is a course of knowledge. The fruition attainment of stream-entry is a course of knowledge. The path of the once-returner... up to... the fruition attainment of arahantship is a course of knowledge. By these sixteen courses of knowledge.

‘‘Navahi samādhicariyāhīti katamāhi navahi samādhicariyāhi? Paṭhamajjhānaṃ samādhicariyā. Dutiyajjhānaṃ…pe… nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamajjhānapaṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca. Imāhi navahi samādhicariyāhi.

‘By nine courses of concentration’: by which nine courses of concentration? The first jhāna is a course of concentration. The second jhāna... up to... the attainment of the base of neither-perception-nor-non-perception is a course of concentration. The initial thought, sustained thought, rapture, pleasure, and one-pointedness of mind for the purpose of attaining the first jhāna are a course of concentration. By these nine courses of concentration.

‘‘Vasīti pañca vasiyo – āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasī. Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī. Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī…pe… adhiṭṭhāti adhiṭṭhāne…pe… vuṭṭhāti vuṭṭhāne…pe… paccavekkhati paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. Dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati …pe… paccavekkhati. Paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. Imā pañca vasiyo’’ti (paṭi. ma. 1.83).

‘Mastery’: there are five masteries—mastery in adverting, mastery in attaining, mastery in resolving, mastery in emerging, and mastery in reviewing. One adverts to the first jhāna wherever one wishes, whenever one wishes, and for as long as one wishes; there being no sluggishness in adverting, it is mastery in adverting. One attains the first jhāna wherever one wishes, whenever one wishes, and for as long as one wishes; there being no sluggishness in attaining, it is mastery in attaining. One resolves on the first jhāna...; there being no sluggishness in resolving, it is mastery in resolving. One emerges from the first jhāna...; there being no sluggishness in emerging, it is mastery in emerging. One reviews the first jhāna...; there being no sluggishness in reviewing, it is mastery in reviewing. For the second jhāna... up to... the attainment of the base of neither-perception-nor-non-perception, one adverts wherever one wishes, whenever one wishes, and for as long as one wishes... and one reviews; there being no sluggishness in reviewing, it is mastery in reviewing. These are the five masteries.

870. Ettha ca ‘‘soḷasahi ñāṇacariyāhī’’ti ukkaṭṭhaniddeso esa. Anāgāmino pana cuddasahi ñāṇacariyāhi hoti. Yadi evaṃ sakadāgāmino dvādasahi sotāpannassa ca dasahi kiṃ na hotīti? Na hoti, samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā. Tesaṃ hi so appahīno. Tasmā samathabalaṃ na paripuṇṇaṃ hoti, tasmiṃ aparipūre dvīhi balehi samāpajjitabbaṃ nirodhasamāpattiṃ balavekallena samāpajjituṃ na sakkonti. Anāgāmissa pana so pahīno, tasmā esa paripuṇṇabalo [Pg.347] hoti. Paripuṇṇabalattā sakkoti. Tenāha bhagavā – ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417). Idañhi paṭṭhāne mahāpakaraṇe anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttanti.

870. Herein, the expression ‘by sixteen courses of knowledge’ is a designation of the highest instance. For a non-returner, however, it occurs with fourteen courses of knowledge. If so, why does it not occur with twelve for a once-returner and ten for a stream-enterer? It does not, because the lust for the five strands of sensual pleasure, which is an obstruction to concentration, has not been abandoned. For them, it is indeed not abandoned. Therefore, their power of serenity is not complete. When that is incomplete, they are unable, due to insufficient strength, to attain the cessation attainment, which must be entered with two powers. For the non-returner, however, that has been abandoned; therefore, their power is complete. Because their power is complete, they are able. Therefore, the Blessed One said: ‘For one emerging from cessation, the wholesome state of the base of neither-perception-nor-non-perception is a condition for the fruition attainment by way of proximity condition.’ This was said in the Great Treatise, the Paṭṭhāna, with reference to the emergence from cessation of a non-returner.

871. Kattha samāpajjantīti pañcavokārabhave. Kasmā? Anupubbasamāpattisabbhāvato. Catuvokārabhave pana paṭhamajjhānādīnaṃ uppatti natthi. Tasmā na sakkā tattha samāpajjitunti. Keci pana ‘‘vatthussa abhāvā’’ti vadanti.

871. ‘Where do they attain it?’ In the five-constituent existence. Why? Because of the presence of the sequential attainments. In the four-constituent existence, however, there is no arising of the first jhāna and so on. Therefore, it cannot be attained there. Some, however, say it is due to the absence of a physical basis.

872. Kasmā samāpajjantīti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā diṭṭheva dhamme acittakā hutvā ‘‘nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti samāpajjanti.

872. ‘Why do they attain it?’ Having become weary of the diverse continuity of formations, and having become mindless in this very life, they attain it, thinking: ‘Having reached cessation, Nibbāna, we shall dwell in peace.’

873. Kathañcassā samāpajjanaṃ hotīti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato, evamassa samāpajjanaṃ hoti. Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. Yo pana vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. Yo pana ubhayavaseneva ussakkitvā pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo.

873. And how does his attainment occur? For one who has striven by means of serenity and insight, and has performed the preliminary duties, while causing the cessation of the base of neither-perception-nor-non-perception—thus does his attainment occur. One who strives only by means of serenity reaches the attainment of the base of neither-perception-nor-non-perception and remains there. But one who strives only by means of insight reaches fruition-attainment and remains there. But one who strives by means of both, having performed the preliminary duties and causing the cessation of the base of neither-perception-nor-non-perception—such a one attains it. This is the summary here.

874. Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo katabhattakicco sudhotahatthapādo vivitte okāse supaññattamhi āsane nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so paṭhamaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati.

874. Now, here is the detailed explanation: Here, a bhikkhu who wishes to attain cessation, having finished his meal, with hands and feet well-washed, sits down in a secluded place on a well-prepared seat. He folds his legs crosswise, sets his body erect, establishes mindfulness before him, and first attains the first jhāna. Upon emerging from that, he contemplates the formations therein as impermanent, as suffering, and as not-self.

Vipassanā panesā tividhā hoti – saṅkhāraparigaṇhanakavipassanā, phalasamāpattivipassanā, nirodhasamāpattivipassanāti. Tattha saṅkhāraparigaṇhanakavipassanā mandā vā hotu tikkhā vā, maggassa padaṭṭhānaṃ hotiyeva. Phalasamāpattivipassanā [Pg.348] tikkhāva vaṭṭati maggabhāvanāsadisā. Nirodhasamāpattivipassanā pana nātimandanātitikkhā vaṭṭati. Tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati.

This insight is of three kinds: insight that comprehends formations, insight for fruition-attainment, and insight for cessation-attainment. Among these, the insight that comprehends formations, whether weak or sharp, serves as the basis for the path. The insight for fruition-attainment is suitable only when sharp, like the development of the path. The insight for cessation-attainment, however, is suitable when it is neither too weak nor too sharp. Therefore, he contemplates those formations with insight that is neither too weak nor too sharp.

Tato dutiyaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tato tatiyaṃ jhānaṃ…pe… tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. Tathā ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti.

Then, he attains the second jhāna and, upon emerging, contemplates the formations therein just as before. Next, he attains the third jhāna... and so on... up to the base of infinite consciousness. Upon emerging, he contemplates the formations therein just as before. Similarly, after attaining the base of nothingness and emerging, he performs four preliminary duties: ensuring the non-disturbance of separate requisites, awaiting the Saṅgha, the Teacher’s summons, and determining the duration.

875. Tattha nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ.

875. Herein, “ensuring the non-disturbance of separate requisites” means that whatever is not attached to this bhikkhu, but stands apart—such as a bowl and robes, a bed and chair, a dwelling, or any other kind of requisite—should be resolved upon so that it is not disturbed, so that it is not destroyed by fire, water, wind, thieves, rats, and so on.

Tatridaṃ adhiṭṭhānavidhānaṃ ‘‘idañca idañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi hariyatu, mā undūrādīhi khajjatū’’ti. Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti.

The method of resolution is as follows: “May this and that not be burned by fire, carried away by water, scattered by wind, stolen by thieves, or gnawed by rats and so on within these seven days.” When it is thus resolved, no danger will occur to it for those seven days.

Anadhiṭṭhahato pana aggiādīhi vinassati mahānāgattherassa viya. Thero kira mātuupāsikāya gāmaṃ piṇḍāya pāvisi. Upāsikā yāguṃ datvā āsanasālāya nisīdāpesi. Thero nirodhaṃ samāpajjitvā nisīdi. Tasmiṃ nisinne āsanasālāya agginā gahitāya sesabhikkhū attano attano nisinnāsanaṃ gahetvā palāyiṃsu. Gāmavāsikā sannipatitvā theraṃ disvā ‘‘alasasamaṇo’’ti āhaṃsu. Aggi tiṇaveṇukaṭṭhāni jhāpetvā theraṃ parikkhipitvā aṭṭhāsi. Manussā ghaṭehi udakaṃ āharitvā nibbāpetvā chārikaṃ apanetvā paribhaṇḍaṃ katvā pupphāni vikiritvā namassamānā aṭṭhaṃsu. Thero paricchinnakālavasena vuṭṭhāya te disvā ‘‘pākaṭomhi jāto’’ti vehāsaṃ uppatitvā piyaṅgudīpaṃ agamāsi. Idaṃ nānābaddhaavikopanaṃ nāma.

But for one who does not make such a resolution, they may be destroyed by fire and so on, as in the case of the Elder Mahānāga. It is said that the elder entered his mother-laywoman's village for alms. The laywoman offered him rice gruel and had him sit in the assembly hall. The elder attained cessation and sat there. While he was seated, the assembly hall caught fire, and the other bhikkhus grabbed their own sitting mats and fled. The villagers gathered and, seeing the elder, said, “A lazy monk!” The fire burned the grass, bamboo, and wood, but it encircled the elder and stopped. People brought water in pots, extinguished the fire, cleared away the ashes, prepared the ground, scattered flowers, and stood paying homage. The elder, emerging at the predetermined time, saw them and, thinking “I have become conspicuous,” rose into the air and went to Piyaṅgu Island. This is what is called “ensuring the non-disturbance of separate requisites.”

Yaṃ ekābaddhaṃ hoti nivāsanapāvuraṇaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi. Samāpattivaseneva naṃ rakkhati āyasmato sañjīvassa viya[Pg.349]. Vuttampi cetaṃ ‘‘āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato sāriputtassa samādhivipphārā iddhī’’ti.

Whatever is attached to one, whether it be the lower or upper robe, or the sitting cloth, there is no need for a separate act of resolution regarding it. The attainment itself protects it by its power, as in the case of the Venerable Sañjīva. For it has been said: “The psychic power of the Venerable Sañjīva was by the diffusion of concentration; the psychic power of the Venerable Sāriputta was by the diffusion of concentration.”

876. Saṅghapaṭimānananti saṅghassa paṭimānanaṃ udikkhanaṃ. Yāva eso bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. Ettha ca na paṭimānanaṃ etassa pubbakiccaṃ, paṭimānanāvajjanaṃ pana pubbakiccaṃ. Tasmā evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho uttikammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhātiyeva.

876. “Awaiting the Saṅgha” means awaiting or looking out for the Saṅgha. The meaning is that no formal act of the Saṅgha should be performed until this bhikkhu arrives. Here, the awaiting itself is not his preliminary duty, but advertence to the awaiting is the preliminary duty. Therefore, one should advert thus: “If, while I am sitting for seven days having entered the attainment of cessation, the Saṅgha wishes to perform any formal act, such as one initiated by a motion, and so on, I will emerge even before a bhikkhu comes and summons me.” Having done so, one who has entered the attainment will indeed emerge at that time.

Yo pana evaṃ na karoti, saṅgho ca sannipatitvā taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti ‘‘nirodhasamāpanno’’ti vutte saṅgho kañci bhikkhuṃ peseti ‘‘gaccha naṃ saṅghassa vacanena pakkosāhī’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘saṅgho taṃ āvuso paṭimānetī’’ti vuttamatteva vuṭṭhānaṃ hoti. Evaṃ garukā hi saṅghassa āṇā nāma. Tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.

But for one who does not do so—when the Saṅgha has gathered and, not seeing him, asks, “Where is such-and-such a bhikkhu?” and is told, “He has entered the attainment of cessation”—the Saṅgha sends a certain bhikkhu, saying, “Go, summon him in the Saṅgha’s name.” Then, when that bhikkhu stands within earshot and says, “The Saṅgha is waiting for you, friend,” his emergence occurs as soon as these words are spoken. For the Saṅgha’s command is indeed weighty. Therefore, having adverted to this, one should enter the attainment in such a way that one emerges on one’s own.

877. Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa kiccaṃ. Tasmā tampi evaṃ āvajjitabbaṃ ‘‘sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne satthā otiṇṇavatthusmiṃ sikkhāpadaṃ vā paññapeti, tathārūpāya vā atthuppattiyā dhammaṃ deseti, yāva maṃ koci āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī’’ti. Evaṃ katvā nisinno hi tasmiṃ samaye vuṭṭhātiyeva.

877. “The Teacher’s summons”: Here too, his duty is simply advertence to the Teacher’s summons. Therefore, one should advert thus: “If, while I am sitting having entered into cessation for seven days, the Teacher lays down a training rule concerning a matter that has arisen or teaches the Dhamma because of such an occurrence, I shall arise even before someone comes and summons me.” For one who has done so and is sitting will indeed arise at that time.

Yo pana evaṃ na karoti, satthā ca saṅghe sannipatite taṃ apassanto ‘‘asuko bhikkhu kuhi’’nti ‘‘nirodhasamāpanno’’ti vutte kañci bhikkhuṃ peseti ‘‘gaccha naṃ mama vacanena pakkosā’’ti. Athassa tena bhikkhunā savanūpacāre ṭhatvā ‘‘satthā āyasmantaṃ āmantetī’’ti vuttamatteva vuṭṭhānaṃ hoti. Evaṃ garukaṃ hi satthupakkosanaṃ, tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ.

But as for one who does not do so—when the Teacher, with the Saṅgha assembled, does not see him and asks, “Where is that bhikkhu?” and is told, “He has attained cessation”—he sends a bhikkhu, saying, “Go, summon him in my name.” Then, when that bhikkhu stands within earshot and says, “The Teacher summons the venerable one,” his arising occurs upon those very words being spoken. For the Teacher’s summons is indeed weighty. Therefore, having adverted to this, one should enter the attainment in such a way that one emerges on one’s own.

878. Addhānaparicchedoti jīvitaddhānassa paricchedo. Iminā bhikkhunā addhānaparicchede sukusalena bhavitabbaṃ. Attano ‘‘āyusaṅkhārā sattāhaṃ [Pg.350] pavattissanti na pavattissantī’’ti āvajjitvāva samāpajjitabbaṃ. Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, nāssa nirodhasamāpatti maraṇaṃ paṭibāhituṃ sakkoti. Antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti. Tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. Avasesaṃ hi anāvajjitumpi vaṭṭati. Idaṃ pana āvajjitabbamevāti vuttaṃ.

878. “Determining the duration” is the determination of the duration of life. This bhikkhu must be very skilled in determining the duration. He should enter the attainment only after adverting, “Will my life-formations continue for seven days, or will they not?” For if he enters the attainment without adverting to his life-formations that are liable to cease within seven days, his attainment of cessation will not be able to avert death. Since there is no death within cessation, he arises from the attainment in the interim. Therefore, one should enter the attainment only after adverting to this. For it is permissible not to advert to the rest, but this must indeed be adverted to—so it is said.

879. So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati. Kasmā panassa dvinnaṃ cittānaṃ uparicittāni na pavattantīti? Nirodhassa payogattā. Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari na pavattanti.

879. Having attained the base of nothingness in this way, he emerges and performs this preliminary task, then attains the base of neither-perception-nor-non-perception. After one or two mind-moments pass, he becomes without mind and touches cessation. But why do no further minds arise for him after those two mind-moments? Because of the application for cessation. For this bhikkhu, having yoked together the two qualities of serenity and insight, this ascent through the eight attainments is an application for gradual cessation, not for the attainment of the base of neither-perception-nor-non-perception. Thus, because of the application for cessation, no further minds arise beyond those two mind-moments.

Yo pana bhikkhu ākiñcaññāyatanato vuṭṭhāya idaṃ pubbakiccaṃ akatvā nevasaññānāsaññāyatanaṃ samāpajjati, so parato acittako bhavituṃ na sakkoti, paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhāti. Maggaṃ agatapubbapurisūpamā cettha vattabbā –

But if a bhikkhu, having emerged from the base of nothingness, attains the base of neither-perception-nor-non-perception without performing this preliminary task, he cannot become without mind afterwards. Instead, he turns back and re-establishes himself in the base of nothingness. Here, the simile of a man who has never travelled that road before should be given.

Eko kira puriso ekaṃ maggaṃ agatapubbo antarā udakakandaraṃ vā gambhīraṃ udakacikkhallaṃ atikkamitvā ṭhapitaṃ caṇḍātapasantattapāsāṇaṃ vā āgamma taṃ nivāsanapāvuraṇaṃ asaṇṭhapetvāva kandaraṃ orūḷho parikkhāratemanabhayena punadeva tīre patiṭṭhāti. Pāsāṇaṃ akkamitvāpi santattapādo punadeva orabhāge patiṭṭhāti. Tattha yathā so puriso asaṇṭhapitanivāsanapāvuraṇattā kandaraṃ otiṇṇamattova, tattapāsāṇaṃ akkantamatto eva ca paṭinivattitvā oratova patiṭṭhāti, evaṃ yogāvacaropi pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova paṭinivattitvā ākiñcaññāyatane patiṭṭhāti.

It is said that a man who had never traveled a certain path before came upon a water ravine or a deep, muddy mire. Without properly arranging his lower and upper garments, he descended into the ravine but, fearing his robes would get wet, returned to the bank. Or, having stepped onto a scorching hot stone, his foot was burned, and he retreated back to the near side. Just as that man, due to not having properly arranged his lower and upper garments, turned back and remained on the near side as soon as he descended into the ravine or stepped onto the hot stone, so too does the yogi, having failed to perform the preliminary task, revert and re-establish himself in the base of nothingness immediately upon attaining the base of neither-perception-nor-non-perception.

Yathā pana pubbepi taṃ maggaṃ gatapubbapuriso taṃ ṭhānaṃ āgamma ekaṃ sāṭakaṃ daḷhaṃ nivāsetvā aparaṃ hatthena gahetvā kandaraṃ uttaritvā tattapāsāṇaṃ [Pg.351] vā akkantamattakameva karitvā parato gacchati, evamevaṃ katapubbakicco bhikkhu nevasaññānāsaññāyatanaṃ samāpajjitvāva parato acittako hutvā nirodhaṃ phusitvā viharati.

But just as a man who has traveled that path before, upon reaching that spot, firmly fastens one cloth, takes another in his hand, crosses the ravine, or merely takes a quick step onto the hot stone and then proceeds onward, so too does a bhikkhu who has performed the preliminary task. Immediately after attaining the base of neither-perception-nor-non-perception, he becomes without mind, touches cessation, and dwells therein.

880. Kathaṃ ṭhānanti evaṃ samāpannāya panassā kālaparicchedavasena ceva antarāāyukkhayasaṅghapaṭimānanasatthupakkosanābhāvena ca ṭhānaṃ hoti.

880. How does it last? For this attainment, entered into thus, its duration is due to the determination of the time period and to the absence of the exhaustion of life in the interim, the Saṅgha's waiting, or the Teacher's summons.

881. Kathaṃ vuṭṭhānanti anāgāmissa anāgāmiphaluppattiyā, arahato arahattaphaluppattiyāti evaṃ dvedhā vuṭṭhānaṃ hoti.

881. How does emerging occur? For a non-returner, it is through the arising of the fruit of non-returning; for an arahant, it is through the arising of the fruit of arahantship. Thus, emerging occurs in these two ways.

882. Vuṭṭhitassa kiṃninnaṃ cittaṃ hotīti nibbānaninnaṃ. Vuttaṃ hetaṃ ‘‘saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra’’nti (ma. ni. 1.464).

882. Toward what is the mind inclined after arising? It is inclined toward Nibbāna. For it was said: “Friend Visākha, when a bhikkhu arises from the attainment of the cessation of perception and feeling, his mind inclines toward seclusion, leans toward seclusion, and slopes toward seclusion.”

883. Matassa ca samāpannassa ca ko visesoti ayampi attho sutte vuttoyeva. Yathāha – ‘‘yvāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu aparikkhīṇo, usmā avūpasantā, indriyāni aparibhinnānī’’ti (ma. ni. 1.457).

883. What is the difference between one who is dead and one who has entered this attainment? This matter too is stated in the sutta. As it is said: “Friend, in the case of one who has died and passed away, their bodily formations have ceased and subsided, their verbal formations... their mental formations have ceased and subsided, their life is exhausted, their warmth has subsided, and their faculties are broken up. But in the case of a bhikkhu who has attained the cessation of perception and feeling, their bodily formations have also ceased and subsided, their verbal formations... their mental formations have ceased and subsided, yet their life is not exhausted, their warmth has not subsided, and their faculties are not broken up.”

884. Nirodhasamāpatti saṅkhatātiādipucchāyaṃ pana saṅkhatātipi asaṅkhatātipi lokiyātipi lokuttarātipi na vattabbā. Kasmā? Sabhāvato natthitāya. Yasmā panassā samāpajjantassa vasena samāpannā nāma hoti, tasmā nipphannāti vattuṃ vaṭṭati, no anipphannā.

884. As for the question, 'Is the attainment of cessation conditioned?' and so on, it should be said neither that it is conditioned, nor unconditioned, nor mundane, nor supramundane. Why? Because of its non-existence in terms of its own nature. However, since by virtue of the one who attains it, it comes to be called 'attained,' it is therefore fitting to say it is accomplished, not unaccomplished.

Iti santaṃ samāpattiṃ, imaṃ ariyanisevitaṃ;

Diṭṭheva dhamme nibbānamitisaṅkhaṃ upāgataṃ;

Bhāvetvā ariyaṃ paññaṃ, samāpajjanti paṇḍitā.

Thus, this peaceful attainment, frequented by the Noble Ones, has come to be reckoned as Nibbāna in this very life. Having developed noble wisdom, the wise attain it.

Yasmā tasmā imissāpi, samāpattisamatthatā;

Ariyamaggesu paññāya, ānisaṃsoti vuccatīti.

Therefore, the very capability for this attainment is also said to be a benefit of the wisdom in the Noble Paths.

Āhuneyyabhāvādisiddhikathā

The Discussion on the Accomplishment of Being Worthy of Offerings and So Forth

885. Āhuneyyabhāvādisiddhīti [Pg.352] na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo. Avisesena hi catubbidhāyapi etissā bhāvitattā bhāvitapañño puggalo sadevakassa lokassa āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

885. The accomplishment of being worthy of offerings and so forth: not only is the ability to attain the attainment of cessation a benefit, but this accomplishment of being worthy of offerings and so forth should also be understood as a benefit of developing this supramundane wisdom. For, without distinction, a person who has developed this fourfold wisdom becomes worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world with its gods.

886. Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā mandāya vipassanāya āgato mudindriyopi sattakkhattuparamo nāma hoti, sattasugatibhave saṃsaritvā dukkhassantaṃ karoti. Majjhimāya vipassanāya āgato majjhimindriyo kolaṃkolo nāma hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Tikkhāya vipassanāya āgato tikkhindriyo ekabījī nāma hoti, ekaññeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti.

886. Specifically, in this regard, one who has developed the wisdom of the first path, having come by way of dull insight and possessing dull faculties, is called a 'seven-times-at-most' one; having wandered through seven happy existences, he makes an end of suffering. One who has come by way of middling insight and possessing middling faculties is called a 'family-to-family' one; having run on and wandered through two or three families, he makes an end of suffering. One who has come by way of sharp insight and possessing sharp faculties is called a 'one-seed' one; having brought about only one human existence, he makes an end of suffering.

887. Dutiyamaggapaññaṃ bhāvetvā sakadāgāmī nāma hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.

887. Having developed the wisdom of the second path, he becomes one called a once-returner. Having come to this world only once more, he makes an end of suffering.

888. Tatiyamaggapaññaṃ bhāvetvā anāgāmī nāma hoti. So indriyavemattatāvasena antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcadhā. Idha vihāyaniṭṭho hoti. Tattha antarāparinibbāyīti yattha katthaci suddhāvāsabhave upapajjitvā āyuvemajjhaṃ appatvāva parinibbāyati. Upahaccaparinibbāyīti āyuvemajjhaṃ atikkamitvā parinibbāyati. Asaṅkhāraparinibbāyīti asaṅkhārena appayogena uparimaggaṃ nibbatteti. Sasaṅkhāraparinibbāyīti sasaṅkhārena sappayogena uparimaggaṃ nibbatteti. Uddhaṃsoto akaniṭṭhagāmīti yatthupapanno, tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati.

888. Having developed the wisdom of the third path, he becomes one called a non-returner. According to the diversity of faculties, he is of five kinds: one who attains final Nibbāna in the interval (antarāparinibbāyī), one who attains final Nibbāna upon landing (upahaccaparinibbāyī), one who attains final Nibbāna without prompting (asaṅkhāraparinibbāyī), one who attains final Nibbāna with prompting (sasaṅkhāraparinibbāyī), and one who goes upstream to the Akaniṭṭha realm (uddhaṃsoto akaniṭṭhagāmī). He is one who makes an end by abandoning this world. Therein, the 'one who attains final Nibbāna in the interval' is one who, having been reborn in some Pure Abode, attains final Nibbāna without reaching the midpoint of the lifespan. The 'one who attains final Nibbāna upon landing' is one who attains final Nibbāna after passing the midpoint of the lifespan. The 'one who attains final Nibbāna without prompting' is one who produces the higher path without prompting, without exertion. The 'one who attains final Nibbāna with prompting' is one who produces the higher path with prompting, with exertion. The 'one who goes upstream to the Akaniṭṭha realm' is one who, from where he has been reborn, ascends up to the Akaniṭṭha existence and there attains final Nibbāna.

889. Catutthamaggapaññaṃ bhāvetvā koci saddhāvimutto hoti, koci paññāvimutto hoti, koci ubhatobhāgavimutto hoti, koci tevijjo, koci chaḷabhiñño, koci paṭisambhidappabhedappatto mahākhīṇāsavo. Yaṃ sandhāya vuttaṃ ‘‘maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma[Pg.353]. Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī’’ti.

889. Having developed the wisdom of the fourth path, someone becomes one liberated by faith, someone one liberated by wisdom, someone one liberated in both ways, someone a possessor of the three true knowledges, someone a possessor of the six direct knowledges, or someone a great one whose cankers are destroyed who has reached the diversity of the analytical knowledges. It is with reference to him that it was said: 'At the moment of the path, he is called one who disentangles this tangle. At the moment of fruition, he has disentangled the tangle and is the foremost one worthy of gifts in the world with its gods.'

Evaṃ anekānisaṃsā, ariyapaññāya bhāvanā;

Yasmā tasmā kareyyātha, ratiṃ tattha vicakkhaṇo.

Thus the development of noble wisdom has many benefits; therefore a discerning person should take delight in it.

890. Ettāvatā ca –

890. And thus far –

Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. –

“A wise man, established in virtue, developing mind and wisdom, an ardent, discerning bhikkhu, can disentangle this tangle.” –

Imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti.

In the Path of Purification, which is taught by way of virtue, concentration, and wisdom as expressed in this verse, the development of wisdom with its benefits has thus been fully elucidated.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Thus, in the Path of Purification, made for the delight of good people,

Paññābhāvanādhikāre

In the Section on the Development of Wisdom,

Paññābhāvanānisaṃsaniddeso nāma

Is the chapter named the Exposition of the Benefits of the Development of Wisdom,

Tevīsatimo paricchedo.

The Twenty-Third Chapter.

Nigamanakathā

The Concluding Account

891. Ettāvatā [Pg.354] ca –

891. And thus far –

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti. –

“A wise man, established in virtue, developing mind and wisdom, an ardent, discerning bhikkhu, can disentangle this tangle.” –

Imaṃ gāthaṃ nikkhipitvā yadavocumha –

Having set down this verse, what we said was:

‘‘Imissā dāni gāthāya, kathitāya mahesinā;

Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ.

“Now, explaining as it truly is the meaning of this verse spoken by the Great Seer, with its divisions of virtue and so on...

‘‘Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane;

Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā.

“Having gained the going-forth, so very hard to gain, in the Dispensation of the Conqueror; the secure, straight path to purity, comprised of virtue and so on...

‘‘Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha;

Visuddhiṃ nādhigacchanti, vāyamantāpi yogino.

“Those yogis here who, though desiring purity, do not know it as it really is, fail to attain purity even though they strive.

‘‘Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ;

Mahāvihāravāsīnaṃ, desanānayanissitaṃ.

“Causing delight for them, with its completely pure decisions, relying on the teaching method of the dwellers in the Great Monastery...

‘‘Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato;

Visuddhikāmā sabbepi, nisāmayatha sādhavo’’ti.

“I shall speak the Path of Purification; so let all you good people who desire purity listen attentively to me as I speak.”

Svāyaṃ bhāsito hoti.

That very Path of Purification has now been spoken.

892. Tattha ca –

892. And therein:

Tesaṃ sīlādibhedānaṃ, atthānaṃ yo vinicchayo;

Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye.

The decision on the meaning of those divisions, such as virtue and so on, has been stated according to the method of the commentaries to the five Nikāyas.

Samāharitvā taṃ sabbaṃ, yebhuyyena sanicchayo;

Sabbasaṅkaradosehi, mutto yasmā pakāsito.

Since, having brought all that together, it has been for the most part explained with its decisions, freed from all faults of confusion,

Tasmā visuddhikāmehi, suddhapaññehi yogihi;

Visuddhimagge etasmiṃ, karaṇīyova ādaroti.

Therefore, by yogis of pure understanding who desire purification, respect should be shown for this Path of Purification.

893.

893.

Vibhajjavādiseṭṭhānaṃ[Pg.355], theriyānaṃ yasassinaṃ;

Mahāvihāravāsīnaṃ, vaṃsajassa vibhāvino.

Of the discerning descendant of the dwellers in the Great Monastery, the best of the Analysts, the glorious Elders,

Bhadantasaṅghapālassa, sucisallekhavuttino;

Vinayācārayuttassa, yuttassa paṭipattiyaṃ.

Of the venerable Saṅghapāla, of pure and austere life, endowed with the discipline and good conduct, devoted to the practice;

Khantisoraccamettādi-guṇabhūsitacetaso;

Ajjhesanaṃ gahetvāna, karontena imaṃ mayā.

Having accepted the request of him whose mind is adorned with the virtues of patience, gentleness, loving-kindness, and so on, this was composed by me.

Saddhammaṭṭhitikāmena, yo patto puññasañcayo;

Tassa tejena sabbepi, sukhamedhantu pāṇino.

By the store of merit I have acquired by doing this, out of a desire for the True Dhamma's long endurance, by the power of that merit, may all beings grow in happiness.

894.

894.

Visuddhimaggo eso ca, antarāyaṃ vinā idha;

Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā.

This Path of Purification, free from obstacles here, is completed in fifty-eight recitation portions of the Pāli.

Yathā tatheva lokassa, sabbe kalyāṇanissitā;

Anantarāyā ijjhantu, sīghaṃ sīghaṃ manorathāti.

Likewise, may all aspirations of the world, grounded in goodness, succeed without obstacle, swiftly, swiftly.

895. Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena sīlācārajjava maddavādiguṇasamudayasamuditena sakasamaya samayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattibhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite uttarimanussadhamme appaṭihatabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena mudantakhedakavattabbena kato visuddhimaggo nāma.

895. The Path of Purification has been composed by the Elder whose name, Buddhaghosa, was given by his preceptors, a native of Morandakheṭaka; who is of vast and pure wisdom, an adornment to the lineage of the Elders dwelling in the Great Monastery—the lamps of the Elder's lineage, of unhindered intellect in states surpassing the human; adorned with the qualities of the sixfold higher knowledge, analytical knowledges, and so forth; a great poet, the foremost debater, speaking what is logical and excellent; endowed with the charm of sweet and noble speech issuing forth from the bliss born of the perfection of the vocal organ; a great grammarian with unhindered power of knowledge in the Teacher's Dispensation, which is divided into the Tipiṭaka and its commentaries; endowed with skill in wisdom; capable of penetrating the depths of his own school and other schools; endowed with the aggregate of virtues such as morality, good conduct, straightforwardness, gentleness, and so forth; and adorned with supreme purity of faith, wisdom, and energy.

896.

896.

Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;

Dassento kulaputtānaṃ, nayaṃ sīlādisuddhiyā.

May it remain in the world for those who seek to cross over the world, showing to sons of good family the method of purity in virtue and so forth.

Yāva [Pg.356] buddhoti nāmampi, suddhacittassa tādino;

Lokamhi lokajeṭṭhassa, pavattati mahesinoti.

So long may the very name 'Buddha'—of the pure-minded Such a One, the foremost in the world, the great sage—endure in the world.

Iti sādhujanapāmojjatthāya katā visuddhimaggakathā,

Thus, the discourse on the Path of Purification, made for the delight of good people,

Pāḷigaṇanāya pana sā aṭṭhapaññāsabhāṇavārā hotīti.

According to the Pāli reckoning, it consists of fifty-eight recitation portions.

Visuddhimaggapakaraṇaṃ niṭṭhitaṃ.

The Treatise on the Path of Purification is completed.