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14. KhandhaniddesoChapter XIV. The Aggregates (Khandha-niddesa)
Paññākathā[A. Understanding]
Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunāNow, concentration was described under the heading of consciousness in the stanza:
sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayanti"When a wise man, established well in virtue, / Develops consciousness and understanding (I.1)."
ettha cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti.And that has been developed in all its aspects by the bhikkhu who is thus possessed of the more advanced development of concentration that has acquired with direct-knowledge the benefits [described in Chs. XII and XIII].
Tadanantarā pana paññā bhāvetabbā.But understanding comes next and that has still to be developed.
Sā ca atisaṅkhepadesitattā viññātumpi tāva na sukarā, pageva bhāvetuṃ.Now, that is not easy, firstly even to know about, let alone to develop, when it is taught very briefly.
Tasmā tassā vitthāraṃ bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.In order, therefore, to deal with the detailed method of its development there is the following set of questions:
Kā paññā,(i) What is understanding?
kenaṭṭhena paññā,(ii) In what sense is it understanding?
kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni,(iii) What are its characteristic, function, manifestation, and proximate cause?
katividhā paññā,(iv) How many kinds of understanding are there?
kathaṃ bhāvetabbā,(v) How is it developed?
paññābhāvanāya ko ānisaṃsoti?(vi) What are the benefits of developing understanding?
Tatridaṃ vissajjanaṃ,Here are the answers:
kā paññāti(i) WHAT IS UNDERSTANDING?
paññā bahuvidhā nānappakārā.Understanding (paññā) is of many sorts and has various aspects.
Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya,An answer that attempted to explain it all would accomplish neither its intention nor its purpose, and would, besides, lead to distraction;
tasmā idha adhippetameva sandhāya vadāma.so we shall confine ourselves to the kind intended here,
Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā.which is understanding consisting in insight knowledge associated with profitable consciousness.
Kenaṭṭhena paññāti(ii) IN WHAT SENSE IS IT UNDERSTANDING?
pajānanaṭṭhena paññā.It is understanding (paññā) in the sense of act of understanding (pajānana).[^1]
Kimidaṃ pajānanaṃ nāma?What is this act of understanding?
Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ.It is knowing (jānana) in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijānana). [437]
Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve, saññā ‘‘nīlaṃ pītaka’’nti ārammaṇasañjānanamattameva hoti.For though the state of knowing (jānana-bhāva) is equally present in perception (saññā), in consciousness (viññāṇa), and in understanding (paññā), nevertheless perception is only the mere perceiving of an object as, say, blue or yellow;
‘‘Aniccaṃ dukkhamanattā’’ti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti.it cannot bring about the penetration of its characteristics as impermanent, painful, and not-self.
Viññāṇaṃ ‘‘nīlaṃ pītaka’’nti ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti.Consciousness knows the objects as blue or yellow, and it brings about the penetration of its characteristics,
Ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti.but it cannot bring about, by endeavouring, the manifestation of the [supramundane] path.
Paññā vuttanayavasena ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti, ussakkitvā maggapātubhāvañca pāpeti.Understanding knows the object in the way already stated, it brings about the penetration of the characteristics, and it brings about, by endeavouring, the manifestation of the path.
Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesuSuppose there were three people, a child without discretion, a villager, and a money-changer, who saw a heap of coins lying on a money-changer's counter.
ajātabuddhidārako kahāpaṇānaṃ cittavicittadīghacaturassaparimaṇḍalabhāvamattameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti na jānāti.The child without discretion knows merely that the coins are figured and ornamented, long, square or round; he does not know that they are reckoned as valuable for human use and enjoyment.
Gāmikapuriso cittavicittādibhāvaṃ jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti ca.And the villager knows that they are figured and ornamented, etc., and that they are reckoned as valuable for human use and enjoyment;
‘‘Ayaṃ cheko, ayaṃ kūṭo, ayaṃ addhasāro’’ti imaṃ pana vibhāgaṃ na jānāti.but he does not know such distinctions as, "This one is genuine, this is false, this is half-value."
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,The money-changer knows all those kinds, and he does so by looking at the coin, and by listening to the sound of it when struck, and by smelling its smell, tasting its taste, and weighing it in his hand, and he knows that it was made in a certain village or town or city or on a certain mountain or by a certain master.
evaṃsampadamidaṃ veditabbaṃ.And this may be understood as an illustration.
Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti, nīlādivasena ārammaṇassa upaṭṭhānākāramattagahaṇato.Perception is like the child without discretion seeing the coin, because it apprehends the mere mode of appearance of the object as blue and so on.
Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāragahaṇato, uddhaṃpi ca lakkhaṇapaṭivedhasampāpanato.Consciousness is like the villager seeing the coin, because it apprehends the mode of the object as blue, etc., and because it extends further, reaching the penetration of its characteristics.
Paññā heraññikassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāraṃ gahetvā, lakkhaṇapaṭivedhañca pāpetvā, tato uddhampi maggapātubhāvapāpanato.Understanding is like the money-changer seeing the coin, because, after apprehending the mode of the object as blue, etc., and extending to the penetration of the characteristics, it extends still further, reaching the manifestation of the path.
Tasmā yadetaṃ sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Idaṃ pajānananti veditabbaṃ.That is why this act of understanding should be understood as "knowing in a particular mode separate from the modes of perceiving and cognizing."
Idaṃ sandhāya hi etaṃ vuttaṃ ‘‘pajānanaṭṭhena paññā’’ti.For that is what the words "it is understanding in the sense of act of understanding" refer to.
Sā panesā yattha saññāviññāṇāni, na tattha ekaṃsena hoti.However, it is not always to be found where perception and consciousness are.[^2] [438]
Yadā pana hoti, tadā avinibbhuttā tehi dhammehiBut when it is, it is not disconnected from those states.
‘‘ayaṃ saññā, idaṃ viññāṇaṃ, ayaṃ paññā’’ti vinibbhujjitvā alabbhaneyyanānattā sukhumā duddasā.And because it cannot be taken as disconnected thus: "This is perception, this is consciousness, this is understanding," its difference is consequently subtle and hard to see.
Tenāha āyasmā nāgaseno ‘‘dukkaraṃ, mahārāja, bhagavatā kata’’nti.Hence the venerable Nāgasena said: "A difficult thing, O King, has been done by the Blessed One."
Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti?"What, venerable Nāgasena, is the difficult thing that has been done by the Blessed One?"
‘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)."The difficult thing, O King, done by the Blessed One was the defining of the immaterial states of consciousness and its concomitants, which occur with a single object, and which he declared thus: 'This is contact, this is feeling, this is perception, this is volition, this is consciousness'" (Mil 87).
Kānassālakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti(iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION AND PROXIMATE CAUSE?
ettha pana dhammasabhāvapaṭivedhalakkhaṇā paññā,Understanding has the characteristic of penetrating the individual essences of states.[^3]
dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā,Its function is to abolish the darkness of delusion, which conceals the individual essences of states.
asammohapaccupaṭṭhānā.It is manifested as non-delusion.
‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti (a. ni. 10.2) vacanato pana samādhi tassā padaṭṭhānaṃ.Because of the words, "One who is concentrated knows and sees correctly" (A V 3), its proximate cause is concentration.
Paññāpabhedakathā. Katividhā paññāti(iv) HOW MANY KINDS OF UNDERSTANDING ARE THERE?
Dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā.1. Firstly, as having the characteristic of penetrating the individual essences of states, it is of one kind.
Lokiyalokuttaravasena duvidhā.2. As mundane and supramundane it is of two kinds.
Tathā sāsavānāsavādivasena,3. Likewise as subject to cankers and free from cankers, and so on,
nāmarūpavavatthāpanavasena,4. As the defining of mentality and of materiality,
somanassupekkhāsahagatavasena,5. As accompanied by joy or by equanimity,
dassanabhāvanābhūmivasena ca.6. As the planes of seeing and of development.
Tividhā cintāsutabhāvanāmayavasena.7. It is of three kinds as consisting in what is reasoned, consisting in what is learnt (heard), and consisting in development.
Tathā parittamahaggataappamāṇārammaṇavasena,8. Likewise as having a limited, exalted, or measureless object,
āyāpāyaupāyakosallavasena,9. As skill in improvement, detriment, and means,
ajjhattābhinivesādivasena ca.10. As interpreting the internal, and so on.
Catubbidhā catūsu saccesu ñāṇavasena11. It is of four kinds as knowledge of the four truths,
catupaṭisambhidāvasena cāti.12. And as the four discriminations.[^4]
Tattha ekavidhakoṭṭhāso uttānatthoyeva.9. 1. Herein, the singlefold section is obvious in meaning.
Duvidhakoṭṭhāse lokiyamaggasampayuttā lokiyā.2. As regards the twofold section, the mundane is that associated with the mundane path
Lokuttaramaggasampayuttā lokuttarātiand the supramundane is that associated with the supramundane path.
evaṃ lokiyalokuttaravasena duvidhā.So it is of two kinds as mundane and supramundane.
Dutiyaduke āsavānaṃ ārammaṇabhūtā sāsavā.3. In the second dyad, that subject to cankers is that which is the object of cankers.
Tesaṃ anārammaṇā anāsavā.That free from cankers is not their object.
Atthato panesā lokiyalokuttarāva hoti.This dyad is the same in meaning as the mundane and supramundane.
Āsavasampayuttā sāsavā. Āsavavippayuttā anāsavātiādīsupi eseva nayo.The same method applies to the dyads subject to cankers and free from cankers, associated with cankers and dissociated from cankers (Dhs 3), and so on.
Evaṃ sāsavānāsavādivasena duvidhā.So it is of two kinds as subject to cankers and free from cankers, and so on.
Tatiyaduke yā vipassanaṃ ārabhitukāmassa catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā, ayaṃ nāmavavatthāpanapaññā.4. In the third dyad, when a man wants to begin insight, his understanding of the defining of the four immaterial aggregates is understanding as defining of mentality,
Yā rūpakkhandhassa vavatthāpane paññā, ayaṃ rūpavavatthāpanapaññātiand his understanding of the defining of the material aggregate is understanding as defining of materiality.
evaṃ nāmarūpavavatthāpanavasena duvidhā.So it is of two kinds as the defining of mentality and of materiality.
Catutthaduke dvīsu kāmāvacarakusalacittesu soḷasasu ca pañcakanayena catukkajjhānikesu maggacittesu paññā somanassasahagatā.5. In the fourth dyad, understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to sixteen[^5] of the kinds of path consciousness with four of the jhānas in the fivefold method, is accompanied by joy.
Dvīsu kāmāvacarakusalacittesu catūsu ca pañcamajjhānikesu maggacittesu paññā upekkhāsahagatātiUnderstanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to (the remaining) four kinds of path consciousness with the fifth jhānas is accompanied by equanimity.
evaṃ somanassupekkhāsahagatavasena duvidhā.So it is of two kinds as accompanied by joy or by equanimity.
Pañcamaduke paṭhamamaggapaññā dassanabhūmi.6. In the fifth dyad, understanding belonging to the first path is the plane of seeing.
Avasesamaggattayapaññā bhāvanābhūmītiUnderstanding belonging to the remaining three paths is the plane of development (see XXII.127).
evaṃ dassanabhāvanābhūmivasena duvidhā.So it is of two kinds as the planes of seeing and of development.
Tikesu paṭhamattike parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā cintāmayā.7. As regards the triads, understanding acquired without hearing from another is that consisting in what is reasoned because it is produced by one's own reasoning.
Parato sutvā paṭiladdhapaññā sutavasena nipphannattā sutamayā.Understanding acquired by hearing from another is that consisting in what is heard, because it is produced by hearing.
Yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā bhāvanāmayā.Understanding that has reached absorption, having been somehow produced by (meditative) development, is that consisting in development.
Vuttañhetaṃ –And this is said:
‘‘Tattha katamā cintāmayā paññā?Herein, what is understanding consisting in what is reasoned?
Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ aniccanti vā,In the spheres of work invented by ingenuity, or in the spheres of craft invented by ingenuity, or in the sorts of science invented by ingenuity, any preference, view, choice, opinion, judgment, liking for pondering over things, that concerns ownership of deeds (kamma) or is in conformity with truth or is of such kind as to conform with (the axioms) 'Materiality is impermanent' or 'Feeling … perception … formations … consciousness is impermanent'
yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakhantiṃ parato assutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā.that one acquires without hearing it from another—that is called understanding consisting in what is reasoned. (In the spheres) that one acquires by hearing it from another—that is called understanding consisting in what is learnt (heard).
Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).And all understanding in anyone who has attained (an attainment) is understanding consisting in development (Vibh 324–25).
Evaṃ cintāsutabhāvanāmayavasena tividhā.So it is of three kinds as consisting in what is thought out, in what is heard, and in development.
Dutiyattike kāmāvacaradhamme ārabbha pavattā paññā parittārammaṇā.8. In the second triad, the understanding that occurs contingent upon sense-sphere states has a limited object.
Rūpāvacarārūpāvacare ārabbha pavattā mahaggatārammaṇā.That which occurs contingent upon fine-material-sphere states or immaterial-sphere states has an exalted object.
Sā lokiyavipassanā.That is mundane insight.
Nibbānaṃ ārabbha pavattā appamāṇārammaṇā.That which occurs contingent upon Nibbāna has a measureless object.
Sā lokuttaravipassanātiThat is supramundane insight.
evaṃ parittamahaggatāppamāṇārammaṇavasena tividhā.So it is of three kinds as having a limited, an exalted, or a measureless object.
Tatiyattike āyo nāma vuddhi,9. In the third triad, it is increase that is called improvement.
sā duvidhā anatthahānito atthuppattito ca.That is twofold as the elimination of harm and the arousing of good.
Tattha kosallaṃ āyakosallaṃ. Yathāha –Skill in improvement is skill in these, according as it is said:
‘‘Tattha katamaṃ āyakosallaṃ?Herein, what is skill in improvement?
Ime me dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti,When a man brings these things to mind both unarisen unprofitable things do not arise and arisen unprofitable things are abandoned in him;
ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti.or when he brings these things to mind [440] both unarisen profitable things arise
Uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti,and arisen profitable things advance to growth, increase, development, and perfection in him.
yā tattha paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati āyakosalla’’nti (vibha. 771).Whatever here is understanding, act of understanding [for words elided see Dhs 16] non-delusion, investigation of states, right view, is called skill in improvement (Vibh 325–26).
Apāyoti pana avuddhi,Non-increase is what is called detriment.
sāpi duvidhā atthahānito ca anatthuppattito ca.That also is twofold as the diminution of good and the arousing of harm.
Tattha kosallaṃ apāyakosallaṃ. YathāhaSkill in detriment is skill in these, according as it is said:
‘‘tattha katamaṃ apāyakosallaṃ? Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjantī’’tiādi (vibha. 771)."Herein, what is skill in detriment? When a man brings these things to mind, both unarisen profitable things do not arise …" (Vibh 326), and so on.
Sabbattha pana tesaṃ tesaṃ dhammānaṃ upāyesu nibbattikāraṇesu taṃkhaṇappavattaṃ ṭhānuppattikaṃ kosallaṃ upāyakosallaṃ nāma.But in either of these cases any skill in means to cause the production of such and such things, which skill occurs at that moment and is aroused on that occasion, is what is called skill in means,
Yathāha – ‘‘sabbāpi tatrupāyā paññā upāyakosalla’’nti (vibha. 771).according as it is said: "And all understanding of means thereto is skill in means" (Vibh 326).
Evaṃ āyāpāyaupāyakosallavasena tividhā.So it is of three kinds as skill in improvement, in detriment, and in means.
Catutthattike attano khandhe gahetvā āraddhā vipassanā paññā ajjhattābhinivesā.10. In the fourth triad, insight-understanding initiated by apprehending one's own aggregates is interpreting the internal.[^6]
Parassa khandhe bāhiraṃ vā anindriyabaddharūpaṃ gahetvā āraddhā bahiddhābhinivesā.That initiated by apprehending another's aggregates or external materiality not bound up with the faculties, [that is, inanimate matter], is interpreting the external.
Ubhayaṃ gahetvā āraddhā ajjhattabahiddhābhinivesātiThat initiated by apprehending both is interpreting the internal and external.
evaṃ ajjhattābhinivesādivasena tividhā.So it is of three kinds as interpreting the internal, and so on.
Catukkesu paṭhamacatukke dukkhasaccaṃ ārabbha pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ.11. As regards the tetrads, in the first tetrad, knowledge that occurs contingent upon the truth of suffering is knowledge of suffering;
Dukkhasamudayaṃ ārabbha pavattaṃ ñāṇaṃ dukkhasamudaye ñāṇaṃ.knowledge that occurs contingent upon the origin of suffering is knowledge of the origin of suffering;
Dukkhanirodhaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhe ñāṇaṃ.knowledge that occurs contingent upon the cessation of suffering is knowledge of the cessation of suffering;
Dukkhanirodhagāminiṃ paṭipadaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇantiand knowledge that occurs contingent upon the way leading to the cessation of suffering is knowledge of the way leading to the cessation of suffering.
evaṃ catūsu saccesu ñāṇavasena catubbidhā.So it is of four kinds as knowledge of the four truths.
Dutiyacatukke catasso paṭisambhidā nāma atthādīsu pabhedagatāni cattāri ñāṇāni.12. In the second tetrad, the four kinds of knowledge classed as that concerned with meaning, etc., are called the four discriminations.
Vuttañhetaṃ – ‘‘atthe ñāṇaṃ atthapaṭisambhidā.For this is said: "Knowledge about meaning is the discrimination of meaning (attha-paṭisambhidā).
Dhamme ñāṇaṃ dhammapaṭisambhidā.Knowledge about law is the discrimination of law (dhamma-paṭisambhidā).
Tatradhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā.Knowledge about enunciation of language dealing with meaning and law is the discrimination of language (nirutti-paṭisambhidā).
Ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718).Knowledge about kinds of knowledge is discrimination of perspicuity (paṭibhāna-paṭisambhidā)" (Vibh 293).
Tattha atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ.Herein, meaning (attha) is briefly a term for the fruit of a cause (hetu).
Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati.For in accordance with the cause it is served[^7] arrived at, reached, therefore it is called "meaning" (or "purpose").
Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā.But in particular the five things, namely, (i) anything conditionally produced, [441] (ii) Nibbāna, (iii) the meaning of what is spoken, (iv) (kamma-) result, and (v) functional (consciousness), should be understood as meaning.
Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā.When anyone reviews that meaning, any knowledge of his, falling within the category (pabheda) concerned with meaning, is the discrimination of meaning.
Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ.Law (dhamma) is briefly a term for a condition (paccaya).
Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati.For since a condition necessitates (dahati) whatever it may be, makes it occur or allows it to happen, it is therefore called "law" (dhamma).
Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā.But in particular the five things, namely, (i) any cause that produces fruit, (ii) the noble path, (iii) what is spoken, (iv) what is profitable, and (v) what is unprofitable, should be understood as law.
Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā.When anyone reviews that law, any knowledge of his, falling within the category concerned with law, is the discrimination of law.
Ayameva hi attho abhidhamme –This same meaning is shown in the Abhidhamma by the following analysis:
‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā.(a) "Knowledge about suffering is the discrimination of meaning.
Dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā.Knowledge about the origin of suffering is the discrimination of law. [Knowledge about the cessation of suffering is the discrimination of meaning. Knowledge about the way leading to the cessation of suffering is the discrimination of law] …
Hetumhi ñāṇaṃ dhammapaṭisambhidā.(b) "Knowledge about cause is the discrimination of law.
Hetuphale ñāṇaṃ atthapaṭisambhidā.Knowledge about the fruit of a cause is the discrimination of meaning …
Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā.(c) "Knowledge about whatever things are born, become, brought to birth, produced, completed, made manifest,
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā.is the discrimination of meaning.
Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā,Knowledge about the things from which those things were born, became, were brought to birth, produced, completed, made manifest,
tesu dhammesu ñāṇaṃ dhammapaṭisambhidā.is the discrimination of law …
Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā.(d) "Knowledge about ageing and death is the discrimination of meaning.
Jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā…pe…Knowledge about the origin of ageing and death is the discrimination of law. [Knowledge about the cessation of ageing and death is the discrimination of meaning. Knowledge about the way leading to the cessation of ageing and death is the discrimination of law. Knowledge about birth … becoming … clinging … craving … feeling … contact … the sixfold base … mentality-materiality … consciousness … knowledge about formations is the discrimination of meaning. Knowledge about the origin of formations is the discrimination of law.]
saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā.Knowledge about the cessation of formations is the discrimination of meaning.
Saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā.Knowledge about the way leading to the cessation of formations is the discrimination of law …
Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ…pe… vedallaṃ.(e) "Here a bhikkhu knows the Dhamma (Law)—the Discourses, Songs, [Expositions, Stanzas, Exclamations, Sayings, Birth Stories, Marvels, and] Answers to Questions—
Ayaṃ vuccati dhammapaṭisambhidā.this is called the discrimination of law.
So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti.He knows the meaning of whatever is said thus: 'This is the meaning of this that was said; this is the meaning of this that was said'—
Ayaṃ vuccati atthapaṭisambhidā.this is called the discrimination of meaning …
Katame dhammā kusalā?(f) "What states are profitable?
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… ime dhammā kusalā.On an occasion when profitable consciousness of the sense sphere has arisen [that is accompanied by joy and associated with knowledge, having a visible datum as its object … or a mental datum as its object, or contingent upon whatever it may be, on that occasion there is contact … (for elision see Dhs §1) … there is non-wavering]— these things are profitable.
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā.Knowledge about these things is the discrimination of law.
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādinā (vibha. 719 ādayo) nayena vibhajitvā dassito.Knowledge about their result is the discrimination of meaning" … (Vibh 293–95).[^8]
Tatradhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro.Knowledge about enunciation of language dealing with meaning and law (§21): there is the language that is individual essence, the usage that has no exceptions,[^9] and deals with that meaning and that law.
Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttītiAny knowledge falling within the category concerned with the enunciation of that, with the speaking, with the utterance of that, concerned with the root-speech of all beings, the Magadhan language that is individual essence, in other words, the language of law (dhamma), [any knowledge that] as soon as it hears it spoken, pronounced, uttered, knows, "This is the individual-essence language; this is not the individual-essence language"—
evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā.[such knowledge] is discrimination of language.[^10] [442]
Niruttipaṭisambhidāppatto hi phasso vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti jānāti.One who has reached the discrimination of language knows, on hearing the words "phasso, vedanā," etc., that that is the individual-essence language,
Phassā vedanoti evamādikaṃ pana ayaṃ na sabhāvaniruttīti.and on hearing "phassā, vedano," etc., he knows that that is not the individual-essence language.
Ñāṇesuñāṇanti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ,Knowledge about kinds of knowledge (§21): when a man is reviewing and makes any of the foregoing kinds of knowledge the object [of his knowledge], then any knowledge in him that has knowledge as its object is discrimination of perspicuity,
yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ paṭibhānapaṭisambhidāti attho.and so is any knowledge about these aforesaid kinds of knowledge, which is concerned with details of their individual domains, functions, and so on.
Catassopi cetā paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti sekkhabhūmiyañca asekkhabhūmiyañca.And these four kinds of discrimination can be placed in two categories: the plane of the trainer and the plane of the non-trainer.
Tattha aggasāvakānaṃ mahāsāvakānañca asekkhabhūmiyaṃ pabhedagatā.Herein, those of the chief disciples and great disciples come into the category of the non-trainer's plane.
Ānandattheracittagahapatidhammikaupāsakaupāligahapatikhujjuttarāupāsikādīnaṃ sekkhabhūmiyaṃ.Those of the Elder Ānanda, the householder Citta, the layman Dhammika, the householder Upāli, the laywoman Khujjuttarā, etc., come into the category of the trainer's plane.
Evaṃ dvīsu bhūmīsu pabhedaṃ gacchantiyopi cetā adhigamena pariyattiyā savanena paripucchāya pubbayogena cāti imehi pañcahākārehi visadā honti.And though they come into the categories of the two planes thus, they are nevertheless distinguishable in five aspects, that is to say, as achievement, mastery of scriptures, hearing, questioning, and prior effort.
Tattha adhigamo nāma arahattappatti.Herein, achievement is the reaching of Arahantship.
Pariyatti nāma buddhavacanassa pariyāpuṇanaṃ.Mastery of scriptures is mastery of the Buddha's word.
Savanaṃ nāma sakkaccaṃ atthiṃ katvā dhammassavanaṃ.Hearing is learning the Dhamma carefully and attentively.
Paripucchā nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā,Questioning is discussion of knotty passages and explanatory passages in the texts, commentaries, and so on.
pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomaṃ gotrabhusamīpaṃ, tāva vipassanānuyogo.Prior effort is devotion to insight in the dispensation of former Buddhas, up to the vicinity of [the stages of] conformity and change-of-lineage by one who has practiced [the duty of] going [with the meditation subject on alms round] and coming back [with it].[^11]
Apare āhu –Others have said:
‘‘Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo;A prior effort, and great knowledge, / [Knowledge of] dialects, of scriptures,
Paripucchā adhigamo, garusannissayo tathā;And questioning, and then achievement, / And likewise waiting on a teacher,
Mittasampatti cevāti, paṭisambhidapaccayā’’ti.Success in friends—these are conditions / Productive of discriminations.
Tattha pubbayogo vuttanayova.Herein, prior effort is the same as that already stated.
Bāhusaccaṃ nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā.Great learning is skill in some science or sphere of craft.
Desabhāsā nāma ekasatavohārakusalatā.Dialects means skill in the hundred-and-one tongues,
Visesena pana māgadhike kosallaṃ.particularly in that of Magadha.
Āgamo nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ.Scriptures means mastery of the Buddha's word, even if only of the Chapter of Similes.[^12]
Paripucchā nāma ekagāthāyapi atthavinicchayapucchanaṃ.Questioning is questioning about defining the meaning of even a single stanza.
Adhigamo nāma sotāpannatā vā…pe… arahattaṃ vā.Achievement is stream-entry … or Arahantship.
Garusannissayo nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso.Waiting on a teacher is living with very learned intelligent teachers.
Mittasampatti nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti.Success in friends is acquisition of friends such as that.
Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti.Herein, Buddhas and Paccekabuddhas reach the discriminations through prior effort and through achievement.
Sāvakā sabbānipi etāni kāraṇāni.Disciples do so through all these means.
Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi.And there is no special way of developing a meditation subject in order to attain discriminations.
Sekkhānaṃ pana sekkhaphalavimokkhantikā.But in trainers the attaining of the discriminations comes about next upon the liberation consisting in trainers' fruition,
Asekkhānaṃ asekkhaphalavimokkhantikāva paṭisambhidāppatti hoti.and in non-trainers it does so next upon the liberation consisting in non-trainers' fruition.
Tathāgatānaṃ hi dasabalāni viya ariyānaṃ ariyaphaleneva paṭisambhidā ijjhantītiFor the discriminations come to success in Noble Ones only through the noble fruition as the ten powers do in Perfect Ones.
imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti.So these were the discriminations referred to when it was said above: "It is of four kinds … as the four discriminations" (§8).
Paññābhūmi-mūla-sarīravavatthānaṃ. Kathaṃ bhāvetabbāti(v) HOW IS IT DEVELOPED?
ettha pana yasmā imāya paññāya khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi.Now, the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil of this understanding,
Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ.and the [first] two purifications, namely, purification of virtue and purification of consciousness, are its roots,
Diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ.while the five purifications, namely, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision, are the trunk.
Tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā.Consequently, one who is perfecting these should first fortify his knowledge by learning and questioning about those things that are the "soil" after he has perfected the two purifications that are the "roots," then he can develop the five purifications that are the "trunk."
Ayamettha saṅkhepo.This is in brief.
Ayaṃ pana vitthāro,The detail is as follows.
yaṃ tāva vuttaṃ ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti,[B. DESCRIPTION OF THE FIVE AGGREGATES] When it was said above "the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil,"
ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti.the aggregates here are the five aggregates, that is to say, the materiality aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate.
Rūpakkhandhakathā[The Materiality Aggregate]
Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandhoti veditabbaṃ.34. Herein, all kinds of states whatsoever that have the characteristic of "being molested" (ruppana) by cold, etc., taken all together should be understood as the materiality (rūpa) aggregate.
Tadetaṃ ruppanalakkhaṇena ekavidhampi1. That is of one kind with the characteristic of "being molested."
bhūtopādāyabhedato duvidhaṃ.2. It is also of two kinds when classed as (a) primary entity (bhūta) and (b) derived [by clinging] (upādāya).
Tattha bhūtarūpaṃ catubbidhaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti.Herein (a) primary materiality is of four kinds as the earth element, water element, fire element, and air element.
Tāsaṃ lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttāni.Their characteristic, function, and manifestation have been given under the definition of the four elements (XI.87, 93);
Padaṭṭhānato pana tā sabbāpi avasesadhātuttayapadaṭṭhānā.but as to the proximate cause, each has the other three as its proximate cause.
Upādārūpaṃ catuvīsatividhaṃ – cakkhu, sotaṃ, ghānaṃ, jivhā, kāyo, rūpaṃ, saddo, gandho, raso,(b) Derived materiality is of twenty-four kinds as eye, ear, nose, tongue, body, visible datum, sound, odour, flavour;[^13]
itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, hadayavatthu,femininity faculty, masculinity faculty, life faculty, heart-basis;
kāyaviññatti, vacīviññatti, ākāsadhātu,bodily intimation, verbal intimation; space element;
rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāroti.lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, ageing of matter, impermanence of matter, and physical nutriment.
Tattha rūpābhighātārahatappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu,1. Herein, the eye's characteristic is sensitivity of primary elements that is ready for the impact of visible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to see.[^14]
rūpesu āviñchanarasaṃ,Its function is to pick up [an object][^15] among visible data.
cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ,It is manifested as the footing of eye-consciousness.
daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ.Its proximate cause is primary elements born of kamma sourcing from desire to see.
Saddābhighātārahabhūtappasādalakkhaṇaṃ, sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ,2. The ear's characteristic is sensitivity of primary elements that is ready for the impact of sounds; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to hear.
saddesu āviñchanarasaṃ,Its function is to pick up [an object] among sounds.
sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ,It is manifested as the footing of ear-consciousness.
sotukāmatānidānakammajabhūtapadaṭṭhānaṃ.Its proximate cause is primary elements born of kamma sourcing from desire to hear.
Gandhābhighātārahabhūtappasādalakkhaṇaṃ, ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ,3. The nose's characteristic is sensitivity of primary elements that is ready for the impact of odours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to smell.
gandhesu āviñchanarasaṃ,Its function is to pick up [an object] among odours.
ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ,It is manifested as the footing of nose-consciousness.
ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ.Its proximate cause is primary elements born of kamma sourcing from desire to smell.
Rasābhighātārahabhūtappasādalakkhaṇā, sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā,4. The tongue's characteristic is sensitivity of primary elements that is ready for the impact of flavours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to taste.
rasesu āviñchanarasā,Its function is to pick up [an object] among flavours.
jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā,It is manifested as the footing of tongue-consciousness.
sāyitukāmatānidānakammajabhūtapadaṭṭhānā.Its proximate cause is primary elements born of kamma sourcing from desire to taste.
Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo, phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo,5. The body's characteristic is sensitivity of primary elements that is ready for the impact of tangible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to touch.
phoṭṭhabbesu āviñchanaraso,Its function is to pick up [an object] among tangible data.
kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno,It is manifested as the footing of body-consciousness.
phusitukāmatānidānakammajabhūtapadaṭṭhāno.Its proximate cause is primary elements born of kamma sourcing from desire to touch.
Keci pana ‘‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesampī’’ti vadanti.Some,[^16] however, say that the eye is sensitivity of primary elements that have fire in excess, and that the ear, nose, and tongue are sensitivity of primary elements that have [respectively] air, earth, and water in excess, and that the body is that of all [four equally].
Apare ‘‘tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ sotaghānajivhākāyā’’ti vadanti.Others say that the eye is sensitivity of those that have fire in excess, and that the ear, nose, tongue, and body are [sensitivity] of those that have [respectively] aperture, air, water, and earth in excess.
Te vattabbā ‘‘suttaṃ āharathā’’ti.They should be asked to quote a sutta.
Addhā suttameva na dakkhissanti.They will certainly not find one.
Keci panettha ‘‘tejādīnaṃ guṇehi rūpādīhi anugayhabhāvato’’ti kāraṇaṃ dassenti.But some give as their reason that it is because these [several sensitivities] are [respectively] aided by visible data, etc., as qualities of fire, and so on.[^17]
Te vattabbā ‘‘ko panevamāharūpādayo tejādīnaṃ guṇā’ti.They should be asked, "But who has said that visible data, etc., are qualities of fire and so on? [445]
Avinibbhogavuttīsu hi bhūtesu ayaṃ imassa guṇo ayaṃ imassa guṇoti na labbhā vattu’’nti.For it is not possible to say of primary elements, which remain always inseparable,[^18] that 'This is a quality of this one, that is a quality of that one.'"
Athāpi vadeyyuṃ ‘‘yathā tesu tesu sambhāresu tassa tassa bhūtassa adhikatāya pathavīādīnaṃ sandhāraṇādīni kiccāni icchatha,Then they may say: "Just as you assume, from excess of some primary element in such and such material things, the [respective] functions of upholding (sandhāraṇa), etc., for earth, etc.,
evaṃ tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ rūpādayo tesaṃ guṇā’’ti.so from finding visibility, etc., [respectively] in a state of excess[^19] in material things that have fire in excess, one may assume that visible data, etc., are [respectively] qualities of these."
Te vattabbā ‘‘iccheyyāma, yadi āpādhikassa āsavassa gandhato pathavīadhike kappāse gandho adhikataro siyā,They should be told: "We might assume it if there were more odour in cotton, which has earth in excess, than in fermented liquor, which has water in excess,
tejādhikassa ca uṇhodakassa vaṇṇato sītudakassa vaṇṇo parihāyetha’’.and if the colour of cold water were weaker than the colour of hot water, which has heat in excess."
Yasmā panetaṃ ubhayampi natthi, tasmā pahāyetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ,But since neither of these is a fact, you should therefore give up conjecturing the difference to be in the supporting primary elements.
‘‘yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayo avijjamānepi aññasmiṃ visesakāraṇe’’ti gahetabbametaṃ.Just as the natures of visible objects, etc., are dissimilar from each other though there is no difference in the primaries that form a single group, so too are eye-sensitivity, etc., though no other cause of their difference exists.[^20] This is how it should be taken.
Kiṃ pana taṃ yaṃ aññamaññassa asādhāraṇaṃ?But what is it that is not common to them all?[^21]
Kammameva nesaṃ visesakāraṇaṃ.It is the kamma itself that is the reason for their difference.
Tasmā kammavisesato etesaṃ viseso, na bhūtavisesato.Therefore their difference is due to difference of kamma, not to difference of primary elements;
Bhūtavisese hi sati pasādova na uppajjati.for if there were difference of primary elements, sensitivity itself would not arise,
Samānānañhi pasādo, na visamānānanti porāṇā.since the Ancients have said: "Sensitivity is of those that are equal, not of those that are unequal."
Evaṃ kammavisesato visesavantesu ca etesu cakkhusotāni asampattavisayagāhakāni,Now, among these [sensitivities thus] possessed of difference due to difference of kamma, the eye and the ear apprehend non-contiguous objective fields,
attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā.since consciousness is caused even if the supporting [primaries] of the objective fields do not adhere to the [faculties'] own supporting primaries.[^22]
Ghānajivhākāyā sampattavisayagāhakā,The nose, tongue and body apprehend contiguous objective fields,
nissayavasena ceva, sayañca, attano nissayaṃ allīneyeva visaye viññāṇahetuttā.because consciousness is caused only if their objective fields' [primaries] adhere to their own supporting [primaries], [that is to say, if the objective fields' primaries adhere] as support [in the case of odours and flavours], and themselves [directly in the case of tangible data, which are identical with the three primaries excluding water].
Cakkhu cettha yadetaṃ loke nīlapakhumasamākiṇṇakaṇhasukkamaṇḍalavicittaṃ nīluppaladalasannibhaṃ cakkhūti vuccati.1. There is what is called the "eye" in the world. That looks like a blue lotus petal and is surrounded by black eyelashes and varied with dark and light circles.
Tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadeseThe eye [sensitivity as meant] here is to be found in the place in the middle of the black circle surrounded by the white circle in that [feature of the] eye with its accessories where there appears the image of the bodies of those who stand in front of it.
sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalāni byāpetvāIt pervades the eye's seven layers like oil sprinkled on seven layers of cotton.
dhāraṇanhāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃIt is assisted by the four primary elements whose [respective] functions are upholding, cohering, maturing, and moving, as a warrior prince is by four nurses whose functions are holding, bathing, dressing, and fanning.
utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇagandharasādīhi parivutaṃIt is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is furnished with colour, odour, flavour, etc. (see Ch. XVIII, §5);
pamāṇato ūkāsiramattaṃit is the size of a mere louse's head;
cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.and it duly serves both as physical basis and as door for eye-consciousness, and the rest [of the consciousness of the cognitive series].
Vuttampi cetaṃ dhammasenāpatinā –And this is said by the General of the Dhamma:
‘‘Yena cakkhupasādena, rūpāni manupassati;"The sensitivity with which he sees a visible object
Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti.Is small and it is subtle, too, no bigger, than a louse's head."(?)
Sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese sotaṃ2. The ear [sensitivity] is to be found inside the [feature of the] ear-hole with its accessories in the place that is shaped like a finger-stall and surrounded by fine brown hairs.
vuttappakārāhi dhātūhi katūpakāraṃIt is assisted by the elements in the way aforesaid.
utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇādīhi parivutaṃIt is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is equipped with colour, etc.;
sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.and it duly serves both as physical basis and as door for ear-consciousness, and the rest.
Sasambhāraghānabilassa anto ajapadasaṇṭhāne padese ghānaṃ3. The nose [sensitivity] is to be found inside the [feature of the] nose-hole with its accessories in the place shaped like a goat's hoof.
yathāvuttappakārupakārupatthambhanānupālanaparivāraṃIt has assistance, consolidation and maintenance in the way aforesaid;
ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.and it duly serves both as physical basis and as door for nose-consciousness, and the rest.
Sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese jivhā4. The tongue [sensitivity] is to be found in the middle of the [feature of the] tongue with its accessories in the place shaped like a lotus petal tip.
yathāvuttappakārupakārupatthambhanānupālanaparivārāIt has assistance, consolidation and maintenance in the way aforesaid;
jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati.and it duly serves both as physical basis and as door for tongue-consciousness, and the rest.
Yāvatā pana imasmiṃ kāye upādiṇṇarūpaṃ nāma atthi. Sabbattha kāyo kappāsapaṭale sneho viya5. The body [sensitivity] is to be found everywhere, like a liquid that soaks a layer of cotton, in this physical body where there is matter that is clung to.[^23]
vuttappakārupakārupatthambhanānupālanaparivārova hutvāIt has assistance, consolidation and maintenance in the way aforesaid too;
kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati.and it duly serves both as physical basis and as door for body-consciousness, and the rest.
Vammikaudakākāsagāmasivathikasaṅkhātasagocaraninnā viya ca ahisusumārapakkhīkukkurasiṅgālārūpādisagocaraninnāva ete cakkhādayoti daṭṭhabbā.Like snakes, crocodiles, birds, dogs, and jackals that gravitate to their own respective resorts, that is to say, termite-mounds, water, space, villages, and charnel grounds, so the eye, etc., should be regarded as gravitating to their own respective resorts, that is to say, visible data, and so on (cf. Dhs-a 314).
Tato paresu pana rūpādīsu cakkhupaṭihananalakkhaṇaṃ rūpaṃ,6. As regards visible data, etc., which come next, a visible datum has the characteristic of impinging on the eye.
cakkhuviññāṇassa visayabhāvarasaṃ,Its function is to be the objective field of eye-consciousness.
tasseva gocarapaccupaṭṭhānaṃ,It is manifested as the resort of that too.
catumahābhūtapadaṭṭhānaṃ.Its proximate cause is the four great primaries.
Yathā cetaṃ tathā sabbānipi upādārūpāni.And all the [following] kinds of derived materiality are the same as this.
Yattha pana viseso atthi, tattha vakkhāma.Where there is a difference we shall mention it.
Tayidaṃ nīlaṃ pītakantiādivasena anekavidhaṃ.This [visible datum] is of various kinds as "blue, yellow" (Dhs §617) and so on.
Sotapaṭihananalakkhaṇo saddo,7. Sound has the characteristic of impinging on the ear.
sotaviññāṇassa visayabhāvaraso,Its function is to be the object of ear-consciousness.
tasseva gocarapaccupaṭṭhāno.It is manifested as the resort of that too.
Bherisaddo mudiṅgasaddotiādinā nayena anekavidho.It is of various kinds as "drum sound, tabour sound" (Dhs §621) and so on.
Ghānapaṭihananalakkhaṇo gandho,8. Odour has the characteristic of impinging on the nose.
ghānaviññāṇassa visayabhāvaraso,Its function is to be the object of nose-consciousness.
tasseva gocarapaccupaṭṭhāno.It is manifested as the resort of that too.
Mūlagandho sāragandhotiādinā nayena anekavidho.It is of various kinds as "root odour, heartwood odour" (Dhs §625) and so on.
Jivhāpaṭihananalakkhaṇo raso,9. Flavour has the characteristic of impinging on the tongue.
jivhāviññāṇassa visayabhāvaraso,Its function is to be the object of tongue-consciousness.
tasseva gocarapaccupaṭṭhāno.It is manifested as the resort of that too.
Mūlaraso khandharasotiādinā nayena anekavidho.It is of various kinds as "root flavour, trunk flavour" (Dhs §629) and so on.
Itthibhāvalakkhaṇaṃ itthindriyaṃ,10. The femininity faculty has the female sex as its characteristic.
itthīti pakāsanarasaṃ,Its function is to show that "this is a female."
itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ.It is manifested as the reason for the mark, sign, work, and ways of the female (cf. Dhs §633).
Purisabhāvalakkhaṇaṃ purisindriyaṃ,11. The masculinity faculty has the male sex as its characteristic.
purisoti pakāsanarasaṃ,Its function is to show that "this is a male."
purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ.It is manifested as the reason for the mark, sign, work, and ways of the male (cf. Dhs §634).
Tadubhayampi kāyappasādo viya sakalasarīraṃ byāpakameva,Both these last are coextensive with the whole body, as body-sensitivity is.
na ca kāyapasādena ṭhitokāse ṭhitanti vā aṭṭhitokāse ṭhitanti vāti vattabbataṃ āpajjati,But it does not follow that they have to be called either "located in the space where body-sensitivity is located" or "located in the space where that is not located."
rūparasādayo viya aññamaññaṃ saṅkaro natthi.Like the natures of visible data, etc., these are not confoundable one with the other.[^24]
Sahajarūpānupālanalakkhaṇaṃ jīvitindriyaṃ,12. The life faculty has the characteristic of maintaining conascent kinds of matter.
tesaṃ pavattanarasaṃ,Its function is to make them occur.
tesaññeva ṭhapanapaccupaṭṭhānaṃ,It is manifested in the establishing of their presence.
yāpayitabbabhūtapadaṭṭhānaṃ.Its proximate cause is primary elements that are to be sustained.
Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni.And although it has the capacity consisting in the characteristic of maintaining, etc., yet it only maintains conascent kinds of matter at the moment of presence, as water does lotuses and so on.
Yathāsakaṃ paccayuppannepi ca dhamme pāleti dhāti viya kumāraṃ.Though states (dhamma) arise due to their own conditions, it maintains them, as a wet-nurse does a prince.
Sayaṃ pavattitadhammasambandheneva ca pavattati niyāmako viya.And it occurs itself only through its connection with the states that occur, like a pilot;
Na bhaṅgato uddhaṃ pavattati, attano ca pavattayitabbānañca abhāvā.it does not cause occurrence after dissolution, because of its own absence and that of what has to be made to occur.
Na bhaṅgakkhaṇe ṭhapeti, sayaṃ bhijjamānattā.It does not prolong presence at the moment of dissolution because it is itself dissolving,
Khīyamāno viya vaṭṭisneho dīpasikhaṃ.like the flame of a lamp when the wick and the oil are getting used up.
Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ, yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ.But it must not be regarded as destitute of power to maintain, make occur, and make present, because it does accomplish each of these functions at the moment stated (cf. Dhs §635).[^25]
Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu,13. The heart-basis has the characteristic of being the (material) support for the mind-element and for the mind-consciousness-element.
tāsaññeva dhātūnaṃ ādhāraṇarasaṃ,Its function is to observe them.
ubbahanapaccupaṭṭhānaṃ.It is manifested as the carrying of them.
Hadayassa anto kāyagatāsatikathāyaṃ vuttappakāraṃ lohitaṃ nissāyaIt is to be found in dependence on the blood, of the kind described in the treatise on mindfulness of the body (VIII.111), inside the heart.
sandhāraṇādikiccehi bhūtehi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃIt is assisted by the primaries with their functions of upholding, etc.; it is consolidated by temperature, consciousness, and nutriment; it is maintained by life;
manodhātumanoviññāṇadhātūnañceva taṃsampayuttadhammānañca vatthubhāvaṃ sādhayamānaṃ tiṭṭhati.and it serves as physical basis for the mind-element and mind-consciousness-element, and for the states associated with them.[^26]
Abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā sahajarūpakāyathambhanasandhāraṇacalanassa paccayo ākāravikāro kāyaviññatti,14. Bodily intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated air element that causes the occurrence of moving forward, etc., which mode and alteration are a condition for the stiffening, upholding, and moving of the conascent material body.
adhippāyapakāsanarasā,Its function is to display intention.
kāyavipphandanahetubhāvapaccupaṭṭhānā,It is manifested as the cause of bodily excitement.
cittasamuṭṭhānavāyodhātupadaṭṭhānā.Its proximate cause is the consciousness-originated air element.
Sā panesā kāyavipphandanena adhippāyaviññāpanahetuttā, sayañca tena kāyavipphandanasaṅkhātena kāyena viññeyyattā ‘‘kāyaviññattī’’ti vuccati.But it is called "bodily intimation" (kāyaviññatti) because it is the cause of the intimating (viññāpana) of intention by means of bodily excitement, and because it is itself intimatable through the body, in other words, through that bodily excitement.
Tāya ca pana calitehi cittajarūpehi abhisambandhānaṃ utujādīnampi calanato abhikkamādayo pavattantīti veditabbā.Moving forward, etc., should be understood to occur owing to the movement of the [kinds of matter] that are temperature-born, etc., which are interlocked with the consciousness-born kinds moved by that [intimation][^27] (See Dhs §636).
Vacībhedapavattakacittasamuṭṭhānapathavīdhātuyā upādiṇṇaghaṭṭanassa paccayo ākāravikāro vacīviññatti,15. Verbal intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated earth element that causes that occurrence of speech utterance[^28] which mode and alteration are a condition for the knocking together of clung-to matter.
adhippāyappakāsanarasā,Its function is to display intention.
vacīghosahetubhāvapaccupaṭṭhānā,It is manifested as the cause of the voice in speech.
cittasamuṭṭhānapathavīdhātupadaṭṭhānā.Its proximate cause is the consciousness-originated earth element.
Sā panesā vacīghosena adhippāyaviññāpanahetuttā, sayañca tāya vacīghosasaṅkhātāya vācāya viññeyyattā ‘‘vacīviññattī’’ti vuccati.But it is called "verbal intimation" because it is the cause of the intimating of intention by means of the voice in speech, and because it is itself intimatable through speech, in other words, through that voice in speech.
Yathā hi araññe ussāpetvā bandhagosīsādiudakanimittaṃ disvā udakamettha atthīti viññāyati, evaṃ kāyavipphandanañceva vacīghosañca gahetvā kāyavacīviññattiyopi viññāyanti.For, just as, on seeing a sign for water consisting of an ox skull, etc., hung up in the forest, it is intimated that "there is water here," so too, on noticing either the bodily shaking or the voice in speech thus, they intimate.[^29] (See Dhs §637.)
Rūpaparicchedalakkhaṇā ākāsadhātu,16. The space element has the characteristic of delimiting matter.
rūpapariyantappakāsanarasā,Its function is to display the boundaries of matter.
rūpamariyādāpaccupaṭṭhānā, asamphuṭṭhabhāvacchiddavivarabhāvapaccupaṭṭhānā vā,It is manifested as the confines of matter; or it is manifested as untouchedness, as the state of gaps and apertures (cf. Dhs §638).
paricchinnarūpapadaṭṭhānā.Its proximate cause is the matter delimited.
Yāya paricchinnesu rūpesu idamito uddhamadho tiriyanti ca hoti.And it is on account of it that one can say of material things delimited that "this is above, below, around, that."
Adandhatālakkhaṇā rūpassa lahutā,17. Lightness of matter has the characteristic of non-slowness.
rūpānaṃ garubhāvavinodanarasā,Its function is to dispel heaviness of matter.
lahuparivattitāpaccupaṭṭhānā,It is manifested as light transformability.
lahurūpapadaṭṭhānā.Its proximate cause is light matter (cf. Dhs §639).
Athaddhatālakkhaṇā rūpassa mudutā,18. Malleability of matter has the characteristic of non-stiffenedness.
rūpānaṃ thaddhabhāvavinodanarasā,Its function is to dispel stiffness of matter.
sabbakiriyāsu avirodhitāpaccupaṭṭhānā,It is manifested as non-opposition to any kind of action.
mudurūpapadaṭṭhānā.Its proximate cause is malleable matter (cf. Dhs §640).
Sarīrakiriyānukūlakammaññabhāvalakkhaṇā rūpassakammaññatā,19. Wieldiness of matter has the characteristic of wieldiness that is favourable to bodily action.
akammaññatāvinodanarasā,Its function is to dispel unwieldiness.
adubbalabhāvapaccupaṭṭhānā,It is manifested as non-weakness.
kammaññarūpapadaṭṭhānā.Its proximate cause is wieldy matter (cf. Dhs §641).
Etā pana tisso na aññamaññaṃ vijahanti,These three, however, are not found apart from each other.
evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo adandhatā lahuparivattippakāro rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa lahutā.Still their difference may be understood as follows. Lightness of matter is alteration of matter such as any light (agile) state in material instances, as in one who is healthy, any non-slowness, any manner of light transformability in them, which is originated by conditions that prevent any disturbance of elements capable of creating sluggishness of matter.
Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu vasavattanabhāvamaddavappakāro rūpatthaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa mudutā.Malleability of matter is alteration of matter such as any malleable state in material instances, as in a well-pounded hide, any pliable manner consisting in amenableness to exercise of power over them in all kinds of work without distinction, which is originated by conditions that prevent any disturbance of elements capable of creating stiffness of matter.
Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa kammaññatāti evametāsaṃ viseso veditabbo.Wieldiness of matter is alteration of matter such as any wieldy state in material instances, as in well-refined gold, any manner in them consisting in favourableness to the work of the body, which is originated by conditions that prevent any disturbance of elements capable of creating unfavourableness to the work of the body.
Ācayalakkhaṇo rūpassa upacayo,20. Growth of matter has the characteristic of setting up.
pubbantato rūpānaṃ ummujjāpanaraso,Its function is to make material instances emerge in the first instance.
niyyātanapaccupaṭṭhāno, paripuṇṇabhāvapaccupaṭṭhāno vā,It is manifested as launching; or it is manifested as the completed state.
upacitarūpapadaṭṭhāno.Its proximate cause is grown matter.
Pavattilakkhaṇā rūpassa santati,21. Continuity of matter has the characteristic of occurrence.
anuppabandhanarasā,Its function is to anchor.
anupacchedapaccupaṭṭhānā,It is manifested as non-interruption.
anuppabandhakarūpapadaṭṭhānā.Its proximate cause is matter that is to be anchored.
Ubhayampetaṃ jātirūpassevādhivacanaṃ, ākāranānattato pana veneyyavasena ca ‘‘upacayo santatī’’ti uddesadesanā katā.Both of these are terms for matter at its birth; but owing to difference of mode, and according to [different persons'] susceptibility to instruction, the teaching in the summary (uddesa) in the Dhammasaṅgaṇī is given as "growth and continuity" (cf. Dhs §596);
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.but since there is here no difference in meaning, consequently in the description (niddesa) of these words, "the setting up of the sense-bases is the growth of matter" and "the growth of matter is the continuity of matter" is said (Dhs §642, 732, 865).
Aṭṭhakathāyampi ‘‘ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī’’ti (dha. sa. aṭṭha. 641) vatvāAnd in the Commentary, after saying, "It is genesis that is called 'setting up,' increase that is called 'growth,' occurrence that is called 'continuity,'"
‘‘nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī’’ti (dha. sa. aṭṭha. 641) upamā katā.this simile is given: "Genesis as setting up is like the time when water comes up in a hole dug in a river bank; increase as growth is like the time when it fills [the hole]; occurrence as continuity is like the time when it overflows."
Upamāvasāne ca ‘‘evaṃ kiṃ kathitaṃ hoti? Āyatanena ācayo kathito, ācayena āyatanaṃ kathita’’nti vuttaṃ.And at the end of the simile it is said: "So what is stated? Setting up is stated by sense-base; sense-base is stated by setting up."
Tasmā yā rūpānaṃ paṭhamābhinibbatti, sā ācayo.Consequently, it is the first genesis of material instances that is their setting up;
Yā tesaṃ upari aññesampi nibbattamānānaṃ nibbatti, sā vaḍḍhiākārena upaṭṭhānato upacayo.the genesis also of others that are generated in addition to those is growth since it appears in the aspect of increase;
Yā tesampi upari punappunaṃ aññesaṃ nibbattamānānaṃ nibbatti, sā anupabandhākārena upaṭṭhānato santatīti ca pavuccatīti veditabbā.the repeated genesis also of others that are generated in addition to those is continuity since it appears in the aspect of anchoring. This is how it should be understood to have been declared thus.
Rūpaparipākalakkhaṇā jaratā,22. Ageing has the characteristic of maturing (ripening) material instances.
upanayanarasā,Its function is to lead on towards [their termination].
sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya,It is manifested as the loss of newness without the loss of individual essence, like oldness in paddy.
paripaccamānarūpapadaṭṭhānā.Its proximate cause is matter that is maturing (ripening).
Khaṇḍiccādibhāvena dantādīsu vikāradassanato idaṃ pākaṭajaraṃ sandhāya vuttaṃ.This is said with reference to the kind of ageing that is evident through seeing alteration in teeth, etc., as their brokenness, and so on (cf. Dhs §644).
Arūpadhammānaṃ pana paṭicchannajarā nāma hoti, tassā esa vikāro natthi,But that of immaterial states, which has no such [visible] alteration, is called hidden ageing.
yā ca pathavī udakapabbatacandimasūriyādīsu avīcijarā nāma.And that in earth, water, rocks, the moon, the sun, etc., is called incessant ageing.
Paribhedalakkhaṇā rūpassa aniccatā,23. Impermanence of matter has the characteristic of complete breaking up.
saṃsīdanarasā,Its function is to make material instances subside.
khayavayapaccupaṭṭhānā,It is manifested as destruction and fall (cf. Dhs §645).
paribhijjamānarūpapadaṭṭhānā.Its proximate cause is matter that is completely breaking up.
Ojālakkhaṇo kabaḷīkāro āhāro,24. Physical nutriment has the characteristic of nutritive essence.
rūpāharaṇaraso,Its function is to feed kinds of matter.
upatthambhanapaccupaṭṭhāno,It is manifested as consolidating.
kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno.Its proximate cause is a physical basis that must be fed with physical food.
Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ.It is a term for the nutritive essence by means of which living beings sustain themselves (cf. Dhs §646).
Imāni tāva pāḷiyaṃ āgatarūpāneva.These, firstly, are the material instances that have been handed down in the texts.[^30]
Aṭṭhakathāyaṃ pana balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpaṃ ekaccānaṃ matena middharūpanti evaṃ aññānipi rūpāni āharitvāBut in the Commentary, others have been added as follows: matter as power, matter as procreation, matter as birth, matter as sickness; and, in the opinion of some, matter as torpor.[^31]
‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’tiādīni (su. ni. 546) vatvā middharūpaṃ tāva natthiyevāti paṭikkhittaṃ.In the first place, matter as torpor is rejected as non-existent by the words: Surely thou art a sage enlightened, There are no hindrances in thee (Sn 541).
Itaresu rogarūpaṃ jaratāaniccatāggahaṇena gahitameva, jātirūpaṃ upacayasantatiggahaṇena, sambhavarūpaṃ āpodhātuggahaṇena, balarūpaṃ vāyodhātuggahaṇena gahitameva.As to the rest, matter as sickness is included by ageing and by impermanence; matter as birth by growth and continuity; matter as procreation, by the water element; and matter as power by the air element.
Tasmā tesu ekampi visuṃ natthīti sanniṭṭhānaṃ kataṃ.So taken separately not even one of these exists: this was the agreement reached.
Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ.So this derived matter of twenty-four sorts and the aforesaid matter of the primary elements, which is of four sorts, together amount to twenty-eight sorts, neither more nor less.
Taṃ sabbampi na hetu ahetukaṃ hetuvippayuttaṃ sappaccayaṃ lokiyaṃ sāsavamevātiādinā nayena ekavidhaṃ.And all that [matter of twenty-eight sorts] is of one kind as "not-root-cause, root-causeless, dissociated from root-cause, with conditions, mundane, subject to cankers" (Dhs §584), and so on.
Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena duvidhaṃ.It is of two kinds as internal and external, gross and subtle, far and near, produced (nipphanna) and unproduced, sensitive matter and insensitive matter, faculty and non-faculty, clung to and not-clung to, and so on.
Tattha cakkhādipañcavidhaṃ attabhāvaṃ adhikicca pavattattā ajjhattikaṃ, sesaṃ tato bāhirattā bāhiraṃ.Herein, the five kinds beginning with the eye are internal because they occur as an integral part of the selfhood (in oneself); the rest are external because they are external to that selfhood (personality).
Cakkhādīni nava āpodhātuvajjitā tisso dhātuyo cāti dvādasavidhaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ, sesaṃ tato viparītattā sukhumaṃ.The nine beginning with the eye and the three elements excepting the water element, making twelve kinds in all, are to be taken as gross because of impinging; the rest are subtle because they are the opposite of that.
Yaṃ sukhumaṃ tadeva duppaṭivijjhasabhāvattā dūre, itaraṃ suppaṭivijjhasabhāvattā santike.What is subtle is far because it is difficult to penetrate, the other is near because it is easy to penetrate.
Catasso dhātuyo, cakkhādīni terasa, kabaḷīkārāhāro cāti aṭṭhārasavidhaṃ rūpaṃ paricchedavikāralakkhaṇabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato nipphannaṃ, sesaṃ tabbiparītatāya anipphannaṃ.The eighteen kinds of matter, that is to say, the four elements, the thirteen beginning with the eye, and physical nutriment, are produced because they can be discerned through their own individual essences, having exceeded the [purely conceptual] states of [matter as] delimitation, [matter as] alteration, and [matter as] characteristic (see §77); the rest, being the opposite, are unproduced.
Cakkhādipañcavidhaṃ rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā pasādarūpaṃ, itaraṃ tato viparītattā napasādarūpaṃ.The five kinds beginning with the eye are sensitive matter through their being conditions for the apprehension of visible data, etc., because they are, as it were, bright like the surface of a looking glass; the rest are insensitive matter because they are the opposite of that.
Pasādarūpameva itthindriyādittayena saddhiṃ adhipatiyaṭṭhena indriyaṃ, sesaṃ tato viparītattā anindriyaṃ.Sensitive matter itself, together with the three beginning with the femininity faculty, is faculty in the sense of predominance; the rest are not-faculty because they are the opposite of that.
Yaṃ kammajanti parato vakkhāma, taṃ kammena upādiṇṇattā upādiṇṇaṃ, sesaṃ tato viparītattā anupādiṇṇaṃ.What we shall later describe as "kamma-born" (§75 and XX.27) is clung to because that is "clung to," [that is, acquired] by kamma. The rest are not-clung to because they are the opposite of that.
Puna sabbameva rūpaṃ sanidassanakammajādīnaṃ tikānaṃ vasena tividhaṃ hoti.Again, all matter is of three kinds according to the visible (sanidassana) triad, the kamma-born triad, etc. (see Dhs 2).
Tattha oḷārike rūpaṃ sanidassanasappaṭighaṃ, sesaṃ anidassanasappaṭighaṃ.Herein, as regards the gross, a visible datum is visible with impact; the rest are invisible with impact;
Sabbampi sukhumaṃ anidassanaappaṭighaṃ.all the subtle kinds are invisible without impact.
Evaṃ tāva sanidassanattikavasena tividhaṃ.So firstly it is of three kinds according to the visible triad.
Kammajādittikavasena pana kammato jātaṃ kammajaṃ, tadaññapaccayajātaṃ akammajaṃ, nakutocijātaṃ neva kammajaṃ nākammajaṃ.According to the kamma-born triad, etc., however, that born from kamma is kamma-born; that born from a condition other than that is not-kamma-born; that not born from anything is neither-kamma-born-nor-not-kamma-born.
Cittato jātaṃ cittajaṃ, tadaññapaccayajātaṃ acittajaṃ, nakutocijātaṃ neva cittajaṃ nācittajaṃ,That born from consciousness is consciousness-born; that born from a condition other than consciousness is not-consciousness-born; that not born from anything is neither-consciousness-born-nor-not-consciousness-born.
āhārato jātaṃ āhārajaṃ, tadaññapaccayajātaṃ anāhārajaṃ, nakutocijātaṃ neva āhārajaṃ naanāhārajaṃ.That born from nutriment is nutriment-born; that born from a condition other than that is not-nutriment-born; that not born from anything is neither-nutriment-born-nor-not-nutriment-born.
Ututo jātaṃ utujaṃ, tadaññapaccayajātaṃ anutujaṃ, nakutocijātaṃ neva utujaṃ naanutujantiThat born from temperature is temperature-born; that born from a condition other than that is not-temperature-born; that not born from anything is neither-temperature-born-nor-not-temperature-born.
evaṃ kammajādittikavasena tividhaṃ.So it is of three kinds according to the kamma-born triad, and so on.
Puna diṭṭhādirūparūpādivatthādicatukkavasena catubbidhaṃ.Again, it is of four kinds as seen, etc., as concrete matter, etc., and as the physical basis tetrads, and so on.
Tattha rūpāyatanaṃ diṭṭhaṃ nāma dassanavisayattā,Herein, the visible-data base is seen because it is the objective field of seeing.
saddāyatanaṃ sutaṃ nāma savanavisayattā,The sound base is heard because it is the objective field of hearing.
gandharasaphoṭṭhabbattayaṃ mutaṃ nāma sampattagāhakaindriyavisayattā,The three, that is to say, odours, flavours, and tangible data, are sensed (lit. contacted) because they are the objective fields of faculties that take contiguous [objective fields].
sesaṃ viññātaṃ nāma viññāṇasseva visayattātiThe rest are cognized because they are the objective field of consciousness (cognition) only.
evaṃ tāva diṭṭhādicatukkavasena catubbidhaṃ.So firstly it is of four kinds according to the seen, etc., tetrad.[^32]
Nipphannarūpaṃ panettha rūparūpaṃ nāma,Here, however, "produced matter" is concrete matter;
ākāsadhātu paricchedarūpaṃ nāma,the space-element is delimiting matter;
kāyaviññattiādi kammaññatāpariyantaṃ vikārarūpaṃ nāma,those from "bodily intimation" up to "wieldiness" are matter as alteration;
jātijarābhaṅgaṃ lakkhaṇarūpaṃ nāmātibirth, ageing and dissolution are matter as characteristic.
evaṃ rūparūpādicatukkavasena catubbidhaṃ.So it is of four kinds as concrete matter and so on.
Yaṃ panettha hadayarūpaṃ nāma, taṃ vatthu na dvāraṃ.Here, however, what is called the materiality of the heart is physical basis, not door (see Dhs-a 82f.);
Viññattidvayaṃ dvāraṃ na vatthu.the two intimations are door, not physical basis;
Pasādarūpaṃ vatthu ceva dvārañca.sensitive matter is both physical basis and door;
Sesaṃ neva vatthu na dvārantithe rest are neither physical basis nor door.
evaṃ vatthādicatukkavasena catubbidhaṃ.So it is four kinds according to the physical basis tetrad.
Puna ekajaṃ, dvijaṃ, tijaṃ, catujaṃ, nakutocijātanti imesaṃ vasena pañcavidhaṃ.Again, it is of five kinds as born of one, born of two, born of three, born of four, and not born of anything.
Tattha kammajameva cittajameva ca ekajaṃ nāma.Herein, what is kamma-born only or consciousness-born only is called born of one.
Tesu saddhiṃ hadayavatthunā indriyarūpaṃ kammajameva.Of these, materiality of the faculties, together with the heart-basis, is kamma-born only;
Viññattidvayaṃ cittajameva.the two intimations are consciousness-born only.
Yaṃ pana cittato ca ututo ca jātaṃ, taṃ dvijaṃ nāma, taṃ saddāyatanameva.But what is born [now] of consciousness and [now] of temperature is called born of two. That is the sound base only.[^33]
Yaṃ utucittāhārehi jātaṃ, taṃ tijaṃ nāma, taṃ pana lahutādittayameva.What is born of temperature, consciousness, and nutriment [452] is called born of three. But that is the three beginning with "lightness" only.
Yaṃ catūhipi kammādīhi jātaṃ, taṃ catujaṃ nāma, taṃ lakkhaṇarūpavajjaṃ avasesaṃ hoti.What is born from the four beginning with kamma is called born of four. That is all the rest except "matter as characteristic."
Lakkhaṇarūpaṃ pana nakutocijātaṃ.But "matter as characteristic" is called not born of anything.
Kasmā?Why?
Na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvayaṃ.Because there is no arising of arising, and the other two are the mere maturing and breakup of what has arisen.
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,Though in the passage, "The visible-data base, the sound base, the odour base, the flavour base, the tangible-data base, the space element, the water element, lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, and physical food—these states are consciousness-originated" (cf. Dhs §667) and so on, a state of birth [that is, growth] being born from somewhere can be understood as allowable
taṃ pana rūpajanakapaccayānaṃ kiccānubhāvakkhaṇe diṭṭhattāti veditabbaṃ.since the point of view here is the moment when the conditions that are giving birth to the kinds of materiality are exercising their function.
Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ.This, firstly, is the section of the detailed explanation dealing with the materiality aggregate.
Viññāṇakkhandhakathā[The Consciousness Aggregate]
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.81. Among the remaining aggregates, however, whatever has the characteristic of being felt[^34] should be understood, all taken together, as the feeling aggregate; and whatever has the characteristic of perceiving, all taken together, as the perception aggregate; and whatever has the characteristic of forming, all taken together, as the formations aggregate; and whatever has the characteristic of cognizing, all taken together, as the consciousness aggregate.
Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma.Herein, since the rest are easy to understand when the consciousness aggregate has been understood, we shall therefore begin with the commentary on the consciousness aggregate.
Yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabboti hi vuttaṃ.82. "Whatever has the characteristic of cognizing should be understood, all taken together, as the consciousness aggregate" was said above.
Kiñca vijānanalakkhaṇaṃ viññāṇaṃ?And what has the characteristic of cognizing (vijānana)?
Yathāha ‘‘vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī’’ti (ma. ni. 1.449).Consciousness (viññāṇa); according as it is said, "It cognizes, friend, that is why 'consciousness' is said" (M I 292).
Viññāṇaṃ cittaṃ manoti atthato ekaṃ.The words viññāṇa (consciousness), citta (mind, consciousness), and mano (mind) are one in meaning.
Tadetaṃ vijānanalakkhaṇena sabhāvato ekavidhampi jātivasena tividhaṃ kusalaṃ, akusalaṃ, abyākatañca.That same [consciousness], though one in its individual essence with the characteristic of cognizing, is threefold according to kind, namely, (I) profitable, (II) unprofitable, and (III) indeterminate.[^35]
Tattha kusalaṃ bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca.[THE 89 KINDS OF CONSCIOUSNESS—SEE TABLE III] I. Herein, the profitable is fourfold according to plane, namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane.[^36]
Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ. Upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ.I. A. Herein, (1)–(8) that of the sense sphere is eightfold, being classified according to joy, equanimity, knowledge, and prompting, that is to say: (1) when accompanied-by-joy it is either associated-with-knowledge and unprompted, or (2) prompted; or (3) it is dissociated-from-knowledge and likewise [unprompted, or (4) prompted]; and (5) when accompanied-by-equanimity it is either associated-with-knowledge and prompted, or (6) unprompted; or (7) it is dissociated-from-knowledge and likewise [unprompted, or (8) 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.84. (1) When a man is happy on encountering an excellent gift to be given, or recipient, etc., or some such cause for joy, and by placing right view foremost that occurs in the way beginning "There is [merit in] giving" (M I 288), he unhesitatingly and unurged by others performs such merit as giving, etc., then his consciousness is accompanied by joy, associated with knowledge, and unprompted.
Yadā pana vuttanayena haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvā amuttacāgatādivasena saṃsīdamāno vā parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhāraṃ hoti.(2) But when a man is happy and content in the way aforesaid, and, while placing right view foremost, yet he does it hesitantly through lack of free generosity, etc., or urged on by others, then his consciousness is of the same kind as the last but prompted;
Imasmiñhi atthe saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ.for in this sense "prompting" is a term for a prior effort exerted by himself or others.
Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tatiyaṃ cittaṃ uppajjati.85. (3) But when young children have a natural habit due to seeing the behaviour of relatives and are joyful on seeing bhikkhus and at once give them whatever they have in their hands or pay homage, then the third kind of consciousness arises.
Yadā pana ‘‘detha vandathāti’’ ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati.(4) But when they behave like this on being urged by their relatives, "Give; pay homage," then the fourth kind of consciousness arises.
Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti.(5)–(8) But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the gift to be given, or in the recipient, etc., or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise.
Evaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ kāmāvacarakusalaṃ veditabbaṃ.So sense-sphere profitable [consciousness] should be understood as of eight kinds, being classed according to joy, equanimity, knowledge, and prompting.
Rūpāvacaraṃ pana jhānaṅgayogabhedato pañcavidhaṃ hoti.86. I. B. The consciousness of the fine-material sphere is fivefold, being classed according to association with the jhāna factors.
Seyyathidaṃ, vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ, atikkantavitakkaṃ dutiyaṃ, tato atikkantavicāraṃ tatiyaṃ, tato virattapītikaṃ catutthaṃ, atthaṅgatasukhaṃ upekkhāsamādhiyuttaṃ pañcamanti.That is to say, (9) the first is associated with applied thought, sustained thought, happiness, bliss, and concentration, (10) the second leaves out applied thought from that, (11) the third leaves out sustained thought from that, (12) the fourth makes happiness fade away from that, (13) the fifth is associated with equanimity and concentration, bliss having subsided.
Arūpāvacaraṃ catunnaṃ āruppānaṃ yogavasena catubbidhaṃ.87. I. C. That of the immaterial sphere is fourfold by association with the four immaterial states;
Vuttappakārena hi ākāsānañcāyatanajjhānena sampayuttaṃ paṭhamaṃ, viññāṇañcāyatanādīhi dutiyatatiyacatutthāni.for (14) the first is associated with the jhāna of the base consisting of boundless space in the way aforesaid, while (15)–(17) the second, third, and fourth, are [respectively] associated with those of the base consisting of boundless consciousness, and so on.
Lokuttaraṃ catumaggasampayogato catubbidhanti.88. I. D. The supramundane is fourfold (18)–(21) by association with the four paths.
Evaṃ tāva kusalaviññāṇameva ekavīsatividhaṃ hoti.So firstly, profitable consciousness itself is of twenty-one kinds.
Akusalaṃ pana bhūmito ekavidhaṃ kāmāvacarameva,89. II. The unprofitable is one kind according to plane, being only of the sense sphere.
mūlato tividhaṃ lobhamūlaṃ dosamūlaṃ mohamūlañca.It is of three kinds according to root, as (a) rooted in greed, (b) rooted in hate, and (c) rooted in delusion.
Tattha lobhamūlaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ.90. II. (a) Herein, (22)–(29) that rooted in greed is of eight kinds, being classed according to joy, equanimity, [false] view, and prompting,
Seyyathidaṃ, somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ. Upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ.that is to say: (22) when accompanied by joy it is either associated-with-[false-]view and unprompted, or (23) prompted; or (24) it is dissociated-from-[false-]view and likewise [unprompted or (25) prompted]; and (26) when accompanied-by-equanimity it is either associated-with-[false-]view and unprompted, or (27) prompted; or (28) it is dissociated-from- [false-]view and likewise [unprompted, or (29) 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.91. (22) When a man is happy and content in placing wrong view foremost of the sort beginning "There is no danger in sense desires" (M I 307), and either enjoys sense desires with consciousness that in its own individual essence is eager without being urged, or believes auspicious sights, etc., have a [real substantial] core, then the first kind of unprofitable consciousness arises (23);
Yadā mandena samussāhitena cittena, tadā dutiyaṃ.when it is with consciousness that is sluggish and urged on, then it is the second kind (24).
Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ.But when a man is happy and content only, without placing wrong view foremost, and indulges in sexual intercourse, or covets others' good fortune, or steals others' goods, with consciousness that in its own individual essence is eager without being urged, then it is the third kind (25).
Yadā mandena samussāhitena cittena, tadā catutthaṃ.When it is with consciousness that is sluggish and urged on, then it is the fourth kind (26)–(29).
Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti.But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the sense desires, or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise.
Evaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ.So that rooted in greed should be understood as of eight kinds, being classed according to joy, equanimity, [false] view and prompting.
Dosamūlaṃ pana domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ sasaṅkhāranti duvidhameva hoti,92. II. (b) That rooted in hate is of two kinds: (30)–(31) being accompanied-by-grief and associated-with-resentment, it is either prompted or unprompted.
tassa pāṇātipātādīsu tikkhamandappavattikāle pavatti veditabbā.It should be understood to occur at the times when [consciousness] is either keen [if unprompted] or sluggish [if prompted] in the killing of living things, and so on.
Mohamūlaṃ upekkhāsahagataṃ vicikicchāsampayuttaṃ uddhaccasampayuttañcāti duvidhaṃ.93. II. (c) That rooted in delusion is of two kinds: (32)–(33) being accompanied-by-equanimity, it is either associated-with uncertainty or associated-with-agitation.
Tassa sanniṭṭhānavikkhepakāle pavatti veditabbāti,It should be understood to occur at the time of indecision or of distraction.
evaṃ akusalaviññāṇaṃ dvādasavidhaṃ hoti.So unprofitable consciousness is of twelve kinds.
Abyākataṃ jātibhedato duvidhaṃ vipākaṃ kiriyañca.94. III. The indeterminate is of two kinds: (i) resultant and (ii) functional.
Tattha vipākaṃ bhūmito catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca.Herein, III. i. resultant is of four kinds according to plane; namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane.
Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākañca.Herein, III. i. A. that of the sense sphere is of two kinds, namely, (a) profitable result and (b) unprofitable result.
Kusalavipākampi duvidhaṃ ahetukaṃ sahetukañca.And III. i. A. (a) the profitable resultant is of two kinds, namely, (1) without root-cause and (2) with root-cause.
Tattha alobhādivipākahetuvirahitaṃ ahetukaṃ,95. III. i. A. (a) i. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result.
taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā dve manoviññāṇadhātuyo cāti aṭṭhavidhaṃ.It is of eight kinds as (34) eye-consciousness (35)–(38), ear-, nose-, tongue-, and body-consciousness (39), mind-element with the function of receiving (40)–(41), the two mind-consciousness-elements with the functions of investigating, and so on.
Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ,96. Herein, (34) eye-consciousness has the characteristic of being supported by the eye and cognizing visible data.
rūpamattārammaṇarasaṃ,Its function is to have only visible data as its object.
rūpābhimukhabhāvapaccupaṭṭhānaṃ,It is manifested as occupation with visible data.
rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ.Its proximate cause is the departure of (70) the functional mind-element that has visible data as its object.
Sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni,(35)–(38) Ear-, nose-, tongue-, and body-consciousness [respectively] have the characteristic of being supported by the ear, etc., and of cognizing sounds, and so on.
saddādimattārammaṇarasāni,Their functions are to have only sounds, etc., as their [respective] objects.
saddādiabhimukhabhāvapaccupaṭṭhānāni,They are manifested as occupation with [respectively] sounds, and so on.
saddārammaṇādīnaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.Their proximate cause is the departure of (70) the functional mind-element that has [respectively] sounds, etc., as its object.
Cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā manodhātu,97. (39) [The resultant] mind-element has the characteristic of cognizing [respectively] visible data, etc., immediately next to (34)–(38) eye-consciousness, and so on.
rūpādisampaṭicchanarasā,Its function is to receive visible data, and so on.
tathābhāvapaccupaṭṭhānā,It is manifested as the state [of receiving] corresponding to that [last-mentioned function].
cakkhuviññāṇādiapagamapadaṭṭhānā.Its proximate cause is the departure of eye-consciousness, and so on.
Ahetukavipākā saḷārammaṇavijānanalakkhaṇā duvidhāpi santīraṇādikiccā manoviññāṇadhātu,(40)–(41) Also the twofold resultant mind-consciousness-element without root- cause with the function of investigating, etc., has as its characteristic the cognizing of the six kinds of objects.
santīraṇādirasā,Its function is that of investigating, and so on.
tathābhāvapaccupaṭṭhānā,It is manifested as the state [of investigating] corresponding to that [last-mentioned function].[^37]
hadayavatthupadaṭṭhānā.Its proximate cause is the heart-basis.
Somanassupekkhāyogato pana dvipañcaṭṭhānabhedato ca tassā bhedo.98. But it is classed according to its association with joy or with equanimity, and according to its being divisible into that with two positions and that with five positions [in the cognitive series].
Etāsu hi ekā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassasampayuttā hutvā santīraṇatadārammaṇavasena pañcadvāre ceva javanāvasāne ca pavattanato dviṭṭhānā hoti.For of these, (40) one is associated-with-joy because of its presence when entirely desirable objects occur; and it has two positions [in the cognitive series] because it occurs as investigating at the five doors and as registration at the end of impulsion.
Ekā iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsampayuttā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcaṭṭhānā hoti.(41) The other kind is associated-with-equanimity because of its presence when desirable-neutral objects occur, and it has five positions since it occurs as investigation, registration, rebirth-linking, life-continuum, and death.
Aṭṭhavidhampi cetaṃ ahetukavipākaviññāṇaṃ niyatāniyatārammaṇattā duvidhaṃ.99. And this eightfold resultant consciousness without root-cause is of two kinds as well because of having an invariable object and a variable object.
Upekkhāsukhasomanassabhedato tividhaṃ.It is of three kinds as classed according to [bodily] pleasure, [mental] joy, and equanimity.
Viññāṇapañcakaṃ hettha niyatārammaṇaṃ yathākkamaṃ rūpādīsuyeva pavattito, sesaṃ aniyatārammaṇaṃ.For (34)–(38) the five consciousnesses have each an invariable object since they occur respectively only with respect to visible data, and so on. The others (39)–(41) have a variable object.
Tatra hi manodhātu pañcasupi rūpādīsu pavattati, manoviññāṇadhātudvayaṃ chasūti.For here (39) the mind-element occurs with respect to the five beginning with visible data, and (40)–(41) the two mind-consciousness-elements occur with respect to [all] six.
Kāyaviññāṇaṃ panettha sukhayuttaṃ, dviṭṭhānā manoviññāṇadhātu somanassayuttā, sesaṃ upekkhāyuttanti.Here, however, body-consciousness is associated with [bodily] pleasure. The mind-consciousness-element (40) with two positions is associated with [mental] joy; the other (41) is associated with equanimity.
Evaṃ tāva kusalavipākāhetukaṃ aṭṭhavidhaṃ veditabbaṃ.So firstly, the profitable resultant without root-cause should be understood as of eight kinds.
Alobhādivipākahetusampayuttaṃ pana sahetukaṃ, taṃ kāmāvacarakusalaṃ viya somanassādi bhedato aṭṭhavidhaṃ.100. But that with root-cause is (42)–(49) that associated with non-greed, etc., as the cause of the result. It is of eight kinds because it is classed according to joy, etc., like the profitable of the sense sphere (1)–(8).
Yathā pana kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā.But it does not occur with respect to the six objects[^38] through giving, etc., as the profitable does;
Idañhi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati.for it occurs only with respect to the six objects that are included among limited states,[^39] as rebirth-linking, life-continuum, death, and registration.
Saṅkhārāsaṅkhārabhāvo panettha āgamanādivasena veditabbo.But the prompted and unprompted states should be understood here as due to the source it has come from, and so on.[^40]
Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ.And while there is no difference in the associated states, the resultant should be understood as passive like the reflection of a face in a looking-glass while the profitable is active like the face.
Kevalaṃ hi akusalavipākaṃ ahetukameva, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā pañcaṭṭhānā manoviññāṇadhātūti sattavidhaṃ.101. III. i. A. (b) Unprofitable resultant, though, is without root-cause only. It is of seven kinds as (50) eye-consciousness, (51)–(54) ear-, nose-, tongue-, and body-consciousness, (55) mind-element with the function of receiving, and (56) mind-consciousness-element with the function of investigating, etc., and having five positions.
Taṃ lakkhaṇādito kusalāhetukavipāke vuttanayeneva veditabbaṃ.It should be understood as to characteristic, etc., in the same way as the profitable resultant without root-cause (34)–(41).
Kevalañhi kusalavipākāni iṭṭhaiṭṭhamajjhattārammaṇāni, imāni aniṭṭhaaniṭṭhamajjhattārammaṇāni.102. Profitable resultant, though, has desirable or desirable-neutral objects only, while these have undesirable or undesirable-neutral objects only.
Tāni ca upekkhāsukhasomanassabhedato tividhāni, imāni dukkhaupekkhāvasena duvidhāni.The former are of three kinds, being classed according to equanimity, bodily pleasure, and mental joy, while these are of two kinds, being classed according to bodily pain and equanimity.
Ettha hi kāyaviññāṇaṃ dukkhasahagatameva, sesāni upekkhāsahagatāni.For here it is only body-consciousness that is accompanied by bodily pain; the rest are accompanied by equanimity.
Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā, itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā.And the equanimity in these is inferior, and not very sharp as the pain is; while in the former it is superior, and not very sharp as the pleasure is.
Iti imesaṃ sattannaṃ akusalavipākānaṃ purimānañca soḷasannaṃ kusalavipākānaṃ vasena kāmāvacaraṃ vipākaviññāṇaṃ tevīsatividhaṃ.So with these seven kinds of unprofitable resultant and the previous sixteen kinds of profitable resultant, sense-sphere resultant consciousness is of twenty-three kinds.
Rūpāvacaraṃ pana kusalaṃ viya pañcavidhaṃ.103. III. i. B. That of the fine-material sphere, however, is of five kinds (57)–(61) like the profitable (9)–(13).
Kusalaṃ pana samāpattivasena javanavīthiyaṃ pavattati. Idaṃ upapattiyaṃ paṭisandhibhavaṅgacutivasena.But the profitable occurs in a cognitive series with the impulsions as an attainment [of jhāna], while this occurs in an existence [in the fine-material sphere] as rebirth-linking, life-continuum, and death.
Yathā ca rūpāvacaraṃ, evaṃ arūpāvacarampi kusalaṃ viya catubbidhaṃ.104. III. i. C. And as that of the fine-material sphere [was like the profitable of that sphere] so that of the immaterial sphere (62)–(65) is of four kinds like the profitable too (14)–(17).
Pavattibhedopissa rūpāvacare vuttanayo eva.And its occurrence is classed in the same way as that of the fine-material sphere.
Lokuttaravipākaṃ catumaggayuttacittaphalattā catubbidhaṃ,105. III. i. D. The supramundane resultant is of four kinds (66)–(69) because it is [respectively] the fruitions of the consciousnesses associated with the four paths (18)–(21).
taṃ maggavīthivasena ceva samāpattivasena ca dvidhā pavattati.It occurs in two ways, that is to say, as [fruition in] the cognitive series of the path and as fruition attainment (see Ch. XXII).
Evaṃ sabbampi catūsu bhūmīsu chattiṃsavidhaṃ vipākaviññāṇaṃ hoti.So resultant consciousness in all the four planes is of thirty-six kinds.
Kiriyaṃ pana bhūmibhedato tividhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacarañca.106. III. ii. The functional, however, is of three kinds according to plane: (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere.
Tattha kāmāvacaraṃ duvidhaṃ ahetukaṃ sahetukañca.Herein, III. ii. A., that of the sense sphere, is of two kinds, namely, (1) without root-cause, and (2) with root-cause.
Tattha alobhādikiriyahetuvirahitaṃ ahetukaṃ, taṃ manodhātumanoviññāṇadhātubhedato duvidhaṃ.III. ii. A. 1. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. That is of two kinds, being classed as (70) mind-element, and (71)–(72) mind-consciousness-element.
Tattha cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā manodhātu,107. Herein, (70) the mind-element has the characteristics of being the forerunner of eye-consciousness, etc., and of cognizing visible data and so on.
āvajjanarasā,Its function is to advert.
rūpādiabhimukhabhāvapaccupaṭṭhānā,It is manifested as confrontation of visible data, and so on.
bhavaṅgavicchedapadaṭṭhānā,Its proximate cause is the interruption of [the continued occurrence of consciousness as] life-continuum.
sā upekkhāyuttāva hoti.It is associated with equanimity only.
Manoviññāṇadhātu pana duvidhā sādhāraṇā asādhāraṇā ca.108. But the mind-consciousness-element is of two kinds, namely, shared by all and not shared by all.
Tattha sādhāraṇā upekkhāsahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā,Herein, (71) that shared by all is the functional [mind-consciousness-element] accompanied by equanimity without root-cause. It has the characteristic of cognizing the six kinds of objects.
kiccavasena pañcadvāramanodvāresu voṭṭhabbanāvajjanarasā,Its function is to determine at the five doors and to advert at the mind door.
tathābhāvapaccupaṭṭhānā,It is manifested as the states [of determining and adverting] corresponding to those [last-mentioned two functions].
ahetukavipākamanoviññāṇadhātu bhavaṅgānaṃ aññatarāpagamapadaṭṭhānā.Its proximate cause is the departure either of the resultant mind-consciousness-element without root-cause (40)–(41) [in the first case], or of one among the kinds of life-continuum [in the second].
Asādhāraṇā somanassasahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā,(72) That not shared by all is the functional [mind-consciousness-element] accompanied by joy without root-cause. It has the characteristic of cognizing the six kinds of objects.
kiccavasena arahataṃ anuḷāresu vatthūsu hasituppādanarasā,Its function is to cause smiling[^41] in Arahants about things that are not sublime.
tathābhāvapaccupaṭṭhānā,It is manifested as the state corresponding to that [last-mentioned function].
ekantato hadayavatthupadaṭṭhānāti.Its proximate cause is always the heart-basis.
Iti kāmāvacarakiriyaṃ ahetukaṃ tividhaṃ.So the sense-sphere functional without root-cause is of three kinds.
Sahetukaṃ pana somanassādibhedato kusalaṃ viya aṭṭhavidhaṃ.109. III. ii. A. 2. That, however, with root cause is of eight kinds (73)–(80), like the profitable (1)–(8), being classed according to joy and so on.
Kevalañhi kusalaṃ sekkhaputhujjanānaṃ uppajjati, idaṃ arahataṃyevāti ayamettha viseso.While the profitable arises in trainers and ordinary men only, this arises in Arahants only. This is the difference here.
Evaṃ tāva kāmāvacaraṃ ekādasavidhaṃ.So firstly, that of the sense sphere is of eleven kinds.
Rūpāvacaraṃ pana arūpāvacarañca kusalaṃ viya pañcavidhaṃ catubbidhañca hoti.III. ii. B., III. ii. C. That, however, of the fine-material sphere (81)–(85), and that of the immaterial sphere (86)–(89) are [respectively] of five kinds and of four kinds like the profitable.
Arahataṃ uppattivaseneva cassa kusalato viseso veditabboti.But they should be understood to differ from the profitable in that they arise only in Arahants.
Evaṃ sabbampi tīsu bhūmīsu vīsatividhaṃ kiriyaviññāṇaṃ hoti.So functional consciousness in the three planes is of twenty kinds in all.
Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti.110. So the 21 kinds of profitable, the 12 kinds of unprofitable, the 36 kinds of resultant, and the 20 kinds of functional, amount in all to 89 kinds of consciousness.
Yāni paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti.And these occur in the fourteen modes of (a) rebirth-linking, (b) life-continuum, (c) adverting, (d) seeing, (e) hearing, (f) smelling, (g) tasting, (h) touching, (i) receiving, (j) investigating, (k) determining, (l) impulsion, (m) registration, and (n) death.
Kathaṃ?[THE 14 MODES OF OCCURRENCE OF CONSCIOUSNESS] 111. How so? (a)
Yadā hi aṭṭhannaṃ kāmāvacarakusalānaṃ ānubhāvena devamanussesu sattā nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā aṭṭha sahetukakāmāvacaravipākāni, manussesu paṇḍakādibhāvaṃ āpajjamānānaṃ dubbaladvihetukakusalavipākaupekkhāsahagatāhetukavipākamanoviññāṇadhātu cāti nava vipākacittāni paṭisandhivasena pavattanti.When, through the influence of the eight kinds of sense-sphere profitable [consciousness] (1)–(8), beings come to be reborn among deities and human beings, then the eight kinds of sense-sphere resultant with root-cause (42)–(49) occur, and also the resultant mind-consciousness-element without root-cause associated with equanimity (41), which is the weak profitable result with two root-causes in those who are entering upon the state of eunuchs, etc., among human beings—thus nine kinds of resultant consciousness in all occur as rebirth-linking; and they do so making their object whichever among the kamma, sign of kamma, or sign of destiny has appeared at the time of dying (see also XVII.120).[^42]
Yadā rūpāvacarārūpāvacarakusalānubhāvena rūpārūpabhavesu nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammanimittameva ārammaṇaṃ katvā nava rūpārūpāvacaravipākāni paṭisandhivasena pavattanti.112. When, through the influence of the profitable of the fine-material sphere (9)–(13) and the immaterial sphere (14)–(17), beings are reborn [respectively] in the fine-material and immaterial kinds of becoming, then the nine kinds of fine-material (57)–(61) and immaterial (62)–(65) resultant occur as rebirth-linking; and they do so making their object only the sign of kamma that has appeared at the time of dying.[^43]
Yadā pana akusalānubhāvena apāye nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā ekā akusalavipākāhetukamanoviññāṇadhātu paṭisandhivasena pavattatīti.113. When, through the influence of the unprofitable (22)–(33), they are reborn in a state of loss, then the one kind of unprofitable resultant mind-consciousness-element without root-cause (56) occurs as rebirth-linking; and it does so making its object whichever among the kamma, sign of kamma, and sign of destiny has appeared at the time of dying.
Evaṃ tāvettha ekūnavīsatiyā vipākaviññāṇānaṃ paṭisandhivasena pavatti veditabbā.This firstly is how the occurrence of nineteen kinds of resultant consciousness should be understood as rebirth-linking.
Paṭisandhiviññāṇe pana niruddhe taṃ taṃ paṭisandhiviññāṇamanubandhamānaṃ tassa tasseva kammassa vipākabhūtaṃ tasmiññeva ārammaṇe tādisameva bhavaṅgaviññāṇaṃ nāma pavattati, punapi tādisanti.114. (b) When the rebirth-linking consciousness has ceased, then, following on whatever kind of rebirth-linking it may be, the same kinds, being the result of that same kamma whatever it may be, occur as life-continuum consciousness with that same object; and again those same kinds.[^44]
Evaṃ asati santānavinivattake aññasmiṃ cittuppāde nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti.And as long as there is no other kind of arising of consciousness to interrupt the continuity, they also go on occurring endlessly in periods of dreamless sleep, etc., like the current of a river.[^45]
Evaṃ tesaññeva viññāṇānaṃ bhavaṅgavasenāpi pavatti veditabbā.This is how the occurrence of those same [nineteen kinds of] consciousness should be understood as life-continuum.
Evaṃ pavatte pana bhavaṅgasantāne yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti, tadā cakkhussāpāthagate rūpe rūpaṃ paṭicca cakkhupasādassa ghaṭṭanā hoti,115. (c) With the life-continuum continuity occurring thus, when living beings' faculties have become capable of apprehending an object, then, when a visible datum has come into the eye's focus, there is impinging upon the eye-sensitivity due to the visible datum.
tato ghaṭṭanānubhāvena bhavaṅgacalanaṃ hoti,Thereupon, owing to the impact's influence, there comes to be a disturbance in [the continuity of] the life-continuum.[^46]
atha niruddhe bhavaṅge tadeva rūpaṃ ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati.Then, when the life-continuum has ceased, the functional mind-element (70) arises making that same visible datum its object, as it were, cutting off the life-continuum and accomplishing the function of adverting.
Sotadvārādīsupi eseva nayo.So too in the case of the ear door and so on.
Manodvāre pana chabbidhepi ārammaṇe āpāthagate bhavaṅgacalanānantaraṃ bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā ahetukakiriyamanoviññāṇadhātu uppajjati upekkhāsahagatāti.116. When an object of anyone of the six kinds has come into focus in the mind door, then next to the disturbance of the life-continuum the functional mind-consciousness-element without root-cause (71) arises accompanied by equanimity, as it were, cutting off the life-continuum and accomplishing the function of adverting.
Evaṃ dvinnaṃ kiriyaviññāṇānaṃ āvajjanavasena pavatti veditabbā.This is how the occurrence of two kinds of functional consciousness should be understood as adverting.
Āvajjanānantaraṃ pana cakkhudvāre tāva dassanakiccaṃ sādhayamānaṃ cakkhupasādavatthukaṃ cakkhuviññāṇaṃ, sotadvārādīsu savanādikiccaṃ sādhayamānāni sotaghānajivhākāyaviññāṇāni pavattanti.117. (d)–(h) Next to adverting,[^47] taking the eye door first, eye-consciousness (d) arises accomplishing the function of seeing in the eye door and having the eye-sensitivity as its physical basis. And [likewise] (e) ear-, (f) nose-, (g) tongue-, and (h) body-consciousness arise, accomplishing respectively the functions of hearing, etc., in the ear door and so on.
Tāni iṭṭhaiṭṭhamajjhattesu visayesu kusalavipākāni, aniṭṭhaaniṭṭhamajjhattesu visayesu akusalavipākānīti,These comprise the profitable resultant [consciousnesses] (34)–(38) with respect to desirable and desirable-neutral objective fields, and the unprofitable resultant (50)–(54) with respect to undesirable and undesirable-neutral objective fields.
evaṃ dasannaṃ vipākaviññāṇānaṃ dassanasavanaghāyanasāyanaphusanavasena pavatti veditabbā.This is how the occurrence of ten kinds of resultant consciousness should be understood as seeing, hearing, smelling, tasting, and touching.
‘‘Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū’’tiādivacanato (vibha. 184) pana cakkhuviññāṇādīnaṃ anantarā tesaññeva visayaṃ sampaṭicchamānā kusalavipākānantaraṃ kusalavipākā, akusalavipākānantaraṃ akusalavipākā manodhātu uppajjati.118. (i) Because of the words, "Eye-consciousness having arisen and ceased, next to that there arises consciousness, mind, mentation … which is appropriate mind-element" (Vibh 88), etc., next to eye-consciousness, etc., and receiving the same objective fields as they [deal with], mind-element arises as (39) profitable resultant next to profitable resultant [eye-consciousness, etc.,] and as (55) unprofitable resultant next to unprofitable resultant [eye-consciousness, and so on].
Evaṃ dvinnaṃ vipākaviññāṇānaṃ sampaṭicchanavasena pavatti veditabbā.This is how the occurrence of two kinds of resultant consciousness should be understood as receiving.
‘‘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.119. (j) Because of the words, "Mind-element having arisen and ceased, also, next to that there arises consciousness, mind, mentation … which is appropriate mind-element" (Vibh 89),[^48] then resultant mind-consciousness-element without root-cause arises investigating the same objective field as that received by the mind-element. When next to (55) unprofitable-resultant mind-element it is (56) unprofitable-resultant, and when next to (39) profitable-resultant [mind-element] it is either (40) accompanied by joy in the case of a desirable object, or (41) accompanied by equanimity in the case of a desirable-neutral object.
Evaṃ tiṇṇaṃ vipākaviññāṇānaṃ santīraṇavasena pavatti veditabbā.This is how the occurrence of three kinds of resultant consciousness should be understood as investigating.
Santīraṇānantaraṃ pana tameva visayaṃ vavatthāpayamānā uppajjati kiriyāhetukamanoviññāṇadhātu upekkhāsahagatāti.120. (k) Next to investigation, (71) functional mind-consciousness-element without root-cause arises accompanied by equanimity determining that same objective field.
Evaṃ ekasseva kiriyaviññāṇassa voṭṭhabbanavasena pavatti veditabbā.This is how the occurrence of one kind of resultant consciousness should be understood as determining.
Voṭṭhabbanānantaraṃ pana sace mahantaṃ hoti rūpādiārammaṇaṃ, atha yathāvavatthāpite visaye aṭṭhannaṃ vā kāmāvacarakusalānaṃ dvādasannaṃ vā akusalānaṃ navannaṃ vā avasesakāmāvacarakiriyānaṃ aññataravasena cha satta vā javanāni javanti,121. (l) Next to determining, if the visible datum, etc., as object is vivid,[^49] then six or seven impulsions impel with respect to the objective fields as determined. These are one among (1)–(8) the eight kinds of sense-sphere profitable, or (22)–(33) the twelve kinds of unprofitable, or (72)–(80) the nine remaining sense-sphere functional.
eso tāva pañcadvāre nayo.This, firstly, is the way in the case of the five doors.
Manodvāre pana manodvārāvajjanānantaraṃ tāniyeva.But in the case of the mind door those same [impulsions arise] next to (71) mind-door adverting.
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.Beyond [the stage of] change-of-lineage[^50] any [of the following 26 kinds of impulsion] that obtains a condition[^51] impels; that is, any kind among (9)–(13) the five profitable, and (81)–(85) the five functional, of the fine-material sphere, and (14)–(17) the four profitable, and (86)–(89) the four functional of the immaterial sphere, and also (18)–(21) the four path consciousnesses and (66)–(69) four fruition consciousnesses of the supramundane.
Evaṃ pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ javanavasena pavatti veditabbā.This is how the occurrence of fifty-five kinds of profitable, unprofitable, functional, and resultant consciousness should be understood as 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 javitaṃ javanamanubandhaṃ dvikkhattuṃ sakiṃ vā vipākaviññāṇaṃ uppajjati.122. (m) At the end of the impulsions, if the object is a very vivid one[^52] in the five doors, or is clear in the mind door, then in sense-sphere beings at the end of sense-sphere impulsions resultant consciousness occurs through any condition it may have obtained such as previous kamma, impulsion consciousness, etc.,[^53] with desirable, etc., object. [It occurs thus] as one among the eight sense-sphere resultant kinds with root cause (42)–(49) or the three resultant mind-consciousness elements without root-cause (40), (41), (56), and it [does so] twice or once, following after the impulsions that have impelled, and with respect to an object other than the life-continuum's object, like some of the water that follows a little after a boat going upstream.
Tadetaṃ javanāvasāne bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ katvā pavattattā tadārammaṇanti vuccati.Though ready to occur with the life-continuum's object after the impulsions have ended, it nevertheless occurs making the impulsions' object its object. Because of that it is called registration (tadārammaṇa—lit. "having-that-as-its-object").
Evaṃ ekādasannaṃ vipākaviññāṇānaṃ tadārammaṇavasena pavatti veditabbā.This is how the occurrence of eleven kinds of resultant consciousness should be understood as registration.
Tadārammaṇāvasāne pana puna bhavaṅgameva pavattati, bhavaṅge vicchinne puna āvajjanādīnīti evaṃ laddhapaccayacittasantānaṃ bhavaṅgānantaraṃ āvajjanaṃ āvajjanānantaraṃ dassanādīnīti cittaniyamavaseneva punappunaṃ tāva pavattati, yāva ekasmiṃ bhave bhavaṅgassa parikkhayo.123. (n) At the end of registration the life-continuum resumes its occurrence. When the [resumed occurrence of the] life-continuum is again interrupted, adverting, etc., occur again, and when the conditions obtain, the conscious continuity repeats its occurrence as adverting, and next to adverting seeing, etc., according to the law of consciousness, again and again, until the life-continuum of one becoming is exhausted.
Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati.For the last life-continuum consciousness of all in one becoming is called death (cuti) because of falling (cavanatta) from that [becoming].
Tasmā tampi ekūnavīsatividhameva hoti.So that is of nineteen kinds too [like rebirth-linking and life-continuum].
Evaṃ ekūnavīsatiyā vipākaviññāṇānaṃ cutivasena pavatti veditabbā.This is how the occurrence of nineteen kinds of resultant consciousness should be understood as death.
Cutito pana puna paṭisandhi, paṭisandhito puna bhavaṅganti evaṃ bhavagatiṭhitinivāsesu saṃsaramānānaṃ sattānaṃ avicchinnaṃ cittasantānaṃ pavattatiyeva.124. And after death there is rebirth-linking again; and after rebirth-linking, life-continuum. Thus the conscious continuity of beings who hasten through the kinds of becoming, destiny, station [of consciousness], and abode [of beings] occurs without break.
Yo panettha arahattaṃ pāpuṇāti, tassa cuticitte niruddhe niruddhameva hotīti.But when a man attains Arahantship here, it ceases with the cessation of his death consciousness.
Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ.This is the section of the detailed explanation dealing with the consciousness aggregate.
Vedanākkhandhakathā[The Feeling Aggregate]
Idāni yaṃ vuttaṃ ‘‘yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo’’ti, etthāpi vedayitalakkhaṇaṃ nāma vedanāva.125. Now, it was said above, "Whatever has the characteristic of being felt should be understood, all taken together, as the feeling aggregate" (§81). And here too, what is said to have the characteristic of being felt is feeling itself,
Yathāha – ‘‘vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī’’ti (ma. ni. 1.450).according as it is said, "It is felt, friend, that is why it is called feeling" (M I 293).
Sā pana vedayitalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā cāti.126. But though it is singlefold according to its individual essence as the characteristic of being felt, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate.
Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena sampayuttā kusalā, akusalena sampayuttā akusalā, abyākatena sampayuttā abyākatāti veditabbā.Herein, it should be understood that when associated with the profitable consciousness described in the way beginning "(1)–(8) That of the sense sphere is eight-fold, being classified according to joy, equanimity, knowledge, and prompting" (§83), it is profitable;[^54] that associated with unprofitable consciousness is unprofitable; that associated with indeterminate consciousness is indeterminate.
Sā sabhāvabhedato pañcavidhā hoti – sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti.127. It is fivefold according to the analysis of its individual essence into [bodily] pleasure, [bodily] pain, [mental] joy, [mental] grief, and equanimity.
Tattha kusalavipākena kāyaviññāṇena sampayuttaṃ sukhaṃ. Akusalavipākena dukkhaṃ.Herein, pleasure is associated with profitable resultant body-consciousness (38) and pain with unprofitable resultant body-consciousness (54).
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.Joy is associated with 62 kinds of consciousness, namely, as to sense sphere, with 4 kinds of profitable (1)–(4), with 4 resultant with root-cause (42)–(45), with 1 resultant without root-cause (40), with 4 functional with root-cause (73)–(76), with 1 functional without root-cause (72), and with 4 unprofitable (22)–(25); and as to the fine-material-sphere, with 4 kinds of profitable (9)–(12), 4 resultant (57)–(60), and 4 functional (81)–(84), leaving out that of the fifth jhāna in each case; but there is no supramundane without jhāna and consequently the [eight] kinds of supramundane (18)–(21) and (66)–(69) multiplied by the five jhāna make forty; but leaving out the eight associated with the fifth jhāna, it is associated with the remaining 32 kinds of profitable resultant.
Domanassaṃ dvīhi akusalehi.Grief is associated with two kinds of unprofitable (30)–(31).
Upekkhā avasesapañcapaññāsāya viññāṇehi sampayuttā.Equanimity is associated with the remaining fifty-five kinds of consciousness.
Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukhaṃ,128. Herein, pleasure has the characteristic of experiencing a desirable tangible datum.
sampayuttānaṃ upabrūhanarasaṃ,Its function is to intensify associated states.
kāyikaassādapaccupaṭṭhānaṃ,It is manifested as bodily enjoyment.
kāyindriyapadaṭṭhānaṃ.Its proximate cause is the body faculty.
Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ,Pain has the characteristic of experiencing an undesirable tangible datum.
sampayuttānaṃ milāpanarasaṃ,Its function is to wither associated states.
kāyikābādhapaccupaṭṭhānaṃ,It is manifested as bodily affliction.
kāyindriyapadaṭṭhānaṃ.Its proximate cause is the body faculty.
Iṭṭhārammaṇānubhavanalakkhaṇaṃ somanassaṃ,Joy has the characteristic of experiencing a desirable object.
yathā tathā vā iṭṭhākārasambhogarasaṃ,Its function is to exploit[^55] in one way or another the desirable aspect.
cetasikaassādapaccupaṭṭhānaṃ,It is manifested as mental enjoyment.
passaddhipadaṭṭhānaṃ.Its proximate cause is tranquillity.
Aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ,Grief has the characteristic of experiencing an undesirable object.
yathā tathā vā aniṭṭhākārasambhogarasaṃ,Its function is to exploit in one way or another the undesirable aspect.
cetasikābādhapaccupaṭṭhānaṃ,It is manifested as mental affliction.
ekanteneva hadayavatthupadaṭṭhānaṃ.Its proximate cause is invariably the heart-basis.
Majjhattavedayitalakkhaṇā upekkhā,Equanimity has the characteristic of being felt as neutral.
sampayuttānaṃ nātiupabrūhanamilāpanarasā,Its function is not to intensify or wither associated states much.
santabhāvapaccupaṭṭhānā,It is manifested as peacefulness.
nippītikacittapadaṭṭhānāti.Its proximate cause is consciousness without happiness.[^56]
Idaṃ vedanākkhandhe vitthārakathāmukhaṃ.This is the section of the detailed explanation dealing with the feeling aggregate.
Saññākkhandhakathā[The Perception Aggregate]
Idāni yaṃ vuttaṃ ‘‘yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho veditabbo’’ti, etthāpi sañjānanalakkhaṇaṃ nāma saññāva.129. Now, it was said above, "Whatever has the characteristic of perceiving should be understood, all taken together, as the perception aggregate" (§81). And here too, what is said to have the characteristic of perceiving is perception itself,
Yathāha – ‘‘sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī’’ti (ma. ni. 1.450).according as it is said, "It perceives, friend, that is why it is called perception" (M I 293).
Sā panesā sañjānanalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā ca.But though it is singlefold according to its individual essence as the characteristic of perceiving, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate.
Tattha kusalaviññāṇasampayuttā kusalā, akusalasampayuttā akusalā, abyākatasampayuttā abyākatā.Herein, that associated with profitable consciousness is profitable, that associated with unprofitable consciousness is unprofitable, that associated with indeterminate consciousness is indeterminate.
Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti.Since there is no consciousness dissociated from perception, perception therefore has the same number of divisions as consciousness [that is to say, eighty-nine].
Sā panesā evaṃ viññāṇena samappabhedāpi lakkhaṇādito sabbāva sañjānanalakkhaṇā,130. But though classed in the same way as consciousness, nevertheless, as to characteristic, etc., it all has just the characteristic of perceiving.
tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya,Its function is to make a sign as a condition for perceiving again that "this is the same," as carpenters, etc., do in the case of timber, and so on.
yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya,It is manifested as the action of interpreting by means of the sign as apprehended, like the blind who "see" an elephant (Ud 68–69).
yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti.Its proximate cause is an objective field in whatever way that appears, like the perception that arises in fawns that see scarecrows as men.
Idaṃ saññākkhandhe vitthārakathāmukhaṃ.This is the section of the detailed explanation dealing with the perception aggregate.
Saṅkhārakkhandhakathā[The Formations Aggregate—See Tables II & IV]
Yaṃ pana vuttaṃ ‘‘yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho veditabbo’’ti, ettha abhisaṅkharaṇalakkhaṇaṃ nāma rāsikaraṇalakkhaṇaṃ.131. Now, it was said above, "Whatever has the characteristic of forming should be understood, all taken together, as the formations aggregate" (§81). And here too, what is said to have the characteristic of forming is that which has the characteristic of agglomerating.[^57]
Kiṃ pana tanti, saṅkhārāyeva.What is that? It is formations themselves,
Yathāha – ‘‘saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī’’ti (saṃ. ni. 3.79).according as it is said, "They form the formed, bhikkhus, that is why they are called formations" (S III 87).
Te abhisaṅkharaṇalakkhaṇā,132. They have the characteristic of forming.
āyūhanarasā,Their function is to accumulate.
vipphārapaccupaṭṭhānā,They are manifested as intervening.[^58]
sesakhandhattayapadaṭṭhānā.Their proximate cause is the remaining three [immaterial] aggregates.
Evaṃ lakkhaṇādito ekavidhāpi ca jātivasena tividhā kusalā, akusalā, abyākatāti.So according to characteristic, etc., they are singlefold. And according to kind they are threefold, namely, (I) profitable, (II) unprofitable, and (III) indeterminate.
Tesu kusalaviññāṇasampayuttā kusalā. Akusalasampayuttā akusalā. Abyākatasampayuttā abyākatā.As regards these, when associated with profitable consciousness they are profitable, when associated with unprofitable consciousness they are unprofitable, when associated with indeterminate consciousness they are indeterminate.
Tattha kāmāvacarapaṭhamakusalaviññāṇasampayuttā tāva niyatā sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcāti chattiṃsa.133. I. (1) Herein, firstly, those associated with the first sense-sphere profitable consciousness (1) amount to thirty-six, that is to say, the constant ones, which are the twenty-seven given in the texts as such, and the four "or-whatever-states,"[^59] and also the five inconstant ones (cf. Dhs §1).
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 āgatā sattavīsati (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā).Herein, the twenty-seven given as such are these: (i) contact, (ii) volition, (iii) applied thought, (iv) sustained thought, (v) happiness (interest), (vi) energy, (vii) life, (viii) concentration, (ix) faith, (x) mindfulness, (xi) conscience, (xii) shame, (xiii) non-greed, (xiv) non-hate, (xv) non-delusion, (xvi) tranquillity of the [mental] body, (xvii) tranquillity of consciousness, (xviii) lightness of the [mental] body, (xix) lightness of consciousness, (xx) malleability of the [mental] body, (xxi) malleability of consciousness, (xxii) wieldiness of the [mental] body, (xxiii) wieldiness of consciousness, (xxiv) proficiency of the [mental] body, (xxv) proficiency of consciousness, (xxvi) rectitude of the [mental) body, (xxvii) rectitude of consciousness.
Chando, adhimokkho, manasikāro, tatramajjhattatāti ime yevāpanakā cattāro (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā).The four 'or-whatever-states' are these: (xxviii) zeal (desire), (xxix) resolution, (xxx) attention (bringing to mind), (xxxi) specific neutrality.
Karuṇā, muditā, kāyaduccaritavirati, vacīduccaritavirati, micchājīvaviratīti ime aniyatā pañca.And the five inconstant are these: (xxxii) compassion, (xxxiii) gladness, (xxxiv) abstinence from bodily misconduct, (xxxv) abstinence from verbal misconduct, (xxxvi) abstinence from wrong livelihood.
Ete hi kadāci uppajjanti, uppajjamānāpi ca na ekato uppajjanti.These last arise sometimes [but not always], and when they arise they do not do so together.
Tattha phusatīti phasso.134. Herein, (i) it touches (phusati), thus it is contact (phassa).
Svāyaṃ phusanalakkhaṇo.This has the characteristic of touching.
Saṅghaṭṭanaraso,Its function is the act of impingement.
sannipātapaccupaṭṭhāno,It is manifested as concurrence.
āpāthagatavisayapadaṭṭhāno.Its proximate cause is an objective field that has come into focus.
Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati.[As to its characteristic], although this is an immaterial state, it occurs with respect to an object as the act of touching too.[^60]
Ekadesena ca analliyamānopi rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭeti,And [as to its function], although it is not adherent on anyone side[^61] as eye-cum-visible-object and ear-cum-sound are, yet it is what makes consciousness and the object impinge.
tikasannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno.It is said to be manifested as concurrence because it has been described as its own action, namely, the concurrence of the three [(cf. M I 111), that is, eye, visible object, and eye-consciousness].
Tajjāsamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhānoti vuccati.And it is said to have as its proximate cause an objective field that has come into focus because it arises automatically through the appropriate [conscious] reaction and with a faculty when the objective field is presented.
Vedanādhiṭṭhānabhāvato pana niccammagāvī (saṃ. ni. 2.63) viya daṭṭhabbo.But it should be regarded as like a hideless cow (S II 99) because it is the habitat[^62] of feeling.
Cetayatīti cetanā.135. (ii) It wills (cetayati), thus it is volition (cetanā);
Abhisandahatīti attho.it collects, is the meaning.
Sā cetanābhāvalakkhaṇā,Its characteristic is the state of willing.
āyūhanarasā,Its function is to accumulate.
saṃvidahanapaccupaṭṭhānā sakiccaparakiccasādhikā jeṭṭhasissamahāvaḍḍhakīādayo viya.It is manifested as coordinating. It accomplishes its own and others' functions, as a senior pupil, a head carpenter, etc., do.
Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussahanabhāvena pavattamānā pākaṭā hoti.But it is evident when it occurs in the marshalling (driving) of associated states in connection with urgent work, remembering, and so on.
Vitakkavicārapītīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ (visuddhi. 1.71) vuttameva.136. (iii)–(v) What should be said about applied thought, sustained thought, and happiness has already been said in the commentary on the first jhāna in the Description of the Earth Kasiṇa (IV.88–98).
Vīrabhāvo vīriyaṃ.137. (vi) Energy (viriya) is the state of one who is vigorous (vīra).
Taṃ ussahanalakkhaṇaṃ,Its characteristic is marshalling (driving).
sahajātānaṃ upatthambhanarasaṃ,Its function is to consolidate conascent states.
asaṃsīdanabhāvapaccupaṭṭhānaṃ.It is manifested as non-collapse.
‘‘Saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā,Because of the words: "Bestirred, he strives wisely" (A II 115), its proximate cause is a sense of urgency; or its proximate cause is grounds for the initiation of energy.
sammā āraddhaṃ sabbasampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ.When rightly initiated, it should be regarded as the root of all attainments.
Jīvanti tena, sayaṃ vā jīvati, jīvanamattameva vā tanti jīvitaṃ.138. (vii) By its means they live, or it itself lives, or it is just mere living, thus it is life.
Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni.But its characteristic, etc., should be understood in the way stated under material life (§59);
Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammānanti idamevettha nānākaraṇaṃ.for that is life of material things and this is life of immaterial things. This is the only difference here.
Ārammaṇe cittaṃ samaṃ ādhiyati, sammā vā ādhiyati, samādhānamattameva vā etaṃ cittassāti samādhi.139. (viii) It puts (ādhiyati) consciousness evenly (samaṃ) on the object, or it puts it rightly (sammā) on it, or it is just the mere collecting (samādhāna) of the mind, thus it is concentration (samādhi).
So avisāralakkhaṇo, avikkhepalakkhaṇo vā,Its characteristic is non-wandering, or its characteristic is non-distraction.
sahajātānaṃ sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya,Its function is to conglomerate conascent states as water does bath powder.
upasamapaccupaṭṭhāno,It is manifested as peace.
visesato sukhapadaṭṭhāno,Usually its proximate cause is bliss.
nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo.It should be regarded as steadiness of the mind, like the steadiness of a lamp's flame when there is no draught.
Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti saddhā.140. (ix) By its means they have faith (saddahanti), or it itself is the having of faith, or it is just the act of having faith (saddahana), thus it is faith (saddhā).
Sā saddahanalakkhaṇā, okappanalakkhaṇā vā,Its characteristic is having faith, or its characteristic is trusting.
pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttaraṇo viya.Its function is to clarify, like a water-clearing gem, or its function is to enter into, like the setting out across a flood (cf. Sn 184).
Akālussiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā,It is manifested as non-fogginess, or it is manifested as resolution.
saddheyyavatthupadaṭṭhānā, saddhammassavanādisotāpattiyaṅga(dī. ni. 3.311; saṃ. ni. 5.1001) padaṭṭhānā vā,Its proximate cause is something to have faith in, or its proximate cause is the things beginning with hearing the Good Dhamma (saddhamma) that constitute the factors of stream-entry.[^63]
hatthavittabījāni viya daṭṭhabbā.It should be regarded as a hand [because it takes hold of profitable things], as wealth (Sn 182), and as seed (Sn 77).
Saranti tāya, sayaṃ vā sarati saraṇamattameva vā esāti sati.141. (x) By its means they remember (saranti), or it itself remembers, or it is just mere remembering (saraṇa), thus it is mindfulness (sati).
Sā apilāpanalakkhaṇā,It has the characteristic of not wobbling.[^64]
asammosarasā,Its function is not to forget.
ārakkhapaccupaṭṭhānā, visayābhimukhabhāvapaccupaṭṭhānā vā,It is manifested as guarding, or it is manifested as the state of confronting an objective field.
thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā.Its proximate cause is strong perception, or its proximate cause is the foundations of mindfulness concerned with the body, and so on (see MN 10).
Ārammaṇe daḷhapatiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.It should be regarded, however, as like a pillar because it is firmly founded, or as like a door-keeper because it guards the eye-door, and so on.
Kāyaduccaritādīhi hiriyatīti hirī. Lajjāyetaṃ adhivacanaṃ.142. (xi)–(xii) It has conscientious scruples (hiriyati) about bodily misconduct, etc., thus it is conscience (hiri). This is a term for modesty.
Tehiyeva ottappatīti ottappaṃ. Pāpato ubbegassetaṃ adhivacanaṃ.It is ashamed (ottappati) of those same things, thus it is shame (ottappa). This is a term for anxiety about evil.
Tattha pāpato jigucchanalakkhaṇā hirī. Uttāsanalakkhaṇaṃ ottappaṃ.Herein, conscience has the characteristic of disgust at evil, while shame has the characteristic of dread of it.
Lajjākārena pāpānaṃ akaraṇarasā hirī. Uttāsākārena ottappaṃ.Conscience has the function of not doing evil and that in the mode of modesty, while shame has the function of not doing it and that in the mode of dread.
Vuttappakāreneva ca pāpato saṅkocanapaccupaṭṭhānā etā, attagāravaparagāravapadaṭṭhānā.They are manifested as shrinking from evil in the way already stated. Their proximate causes are self-respect and respect of others [respectively].
Attānaṃ garuṃ katvā hiriyā pāpaṃ jahāti kulavadhū viya. Paraṃ garuṃ katvā ottappena pāpaṃ jahāti vesiyā viya.A man rejects evil through conscience out of respect for himself, as the daughter of a good family does; he rejects evil through shame out of respect for another, as a courtesan does.
Ime ca pana dve dhammā lokapālakāti (a. ni. 2.9) daṭṭhabbā.But these two states should be regarded as the guardians of the world (see A I 51).
Na lubbhanti tena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho.143. (xiii)–(xv) By its means they are not greedy (na lubbhanti), or it itself is not greedy, or it is just the mere not being greedy (alubbhana), thus it is non-greed (alobha).
Adosāmohesupi eseva nayo.The same method applies to non-hate (adosa) and non-delusion (amoha) [na dussanti, adussana = adosa, and na muyhanti, amuyhana = amoha (see §§171,161)].
Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya.Of these, non-greed has the characteristic of the mind's lack of desire for an object, or it has the characteristic of non-adherence, like a water drop on a lotus leaf.
Apariggaharaso muttabhikkhu viya,Its function is not to lay hold, like a liberated bhikkhu.
anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya.It is manifested as a state of not treating as a shelter, like that of a man who has fallen into filth.
Adoso acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya,Non-hate has the characteristic of lack of savagery, or the characteristic of non-opposing, like a gentle friend.
āghātavinayaraso, pariḷāhavinayaraso vā candanaṃ viya,Its function is to remove annoyance, or its function is to remove fever, as sandalwood does.
sommabhāvapaccupaṭṭhāno puṇṇacando viya.It is manifested as agreeableness, like the full moon.
Amoho yathāsabhāvapaṭivedhalakkhaṇo, akkhalitapaṭivedhalakkhaṇo vā kusalissāsakhittausupaṭivedho viya,Non-delusion has the characteristic of penetrating [things] according to their individual essences, or it has the characteristic of sure penetration, like the penetration of an arrow shot by a skilful archer.
visayobhāsanaraso padīpo viya.Its function is to illuminate the objective field, like a lamp.
Asammohapaccupaṭṭhāno araññagatasudesako viya.It is manifested as non-bewilderment, like a guide in a forest.
Tayopi cete sabbakusalānaṃ mūlabhūtāti daṭṭhabbā.The three should be regarded as the roots of all that is profitable.
Kāyassa passambhanaṃ kāyapassaddhi.144. (xvi)–(xvii) The tranquillizing of the body is tranquillity of the body.
Cittassa passambhanaṃ cittapassaddhi.The tranquillizing of consciousness is tranquillity of consciousness.
Kāyoti cettha vedanādayo tayo khandhā.And here body means the three [mental] aggregates, feeling, [perception and formations] (see Dhs 40).
Ubhopi panetā ekato katvā kāyacittadarathavūpasamalakkhaṇā kāyacittapassaddhiyo,But both tranquillity of that body and of consciousness have, together, the characteristic of quieting disturbance of that body and of consciousness.
kāyacittadarathanimaddanarasā,Their function is to crush disturbance of the [mental] body and of consciousness.
kāyacittānaṃ aparipphandanasītibhāvapaccupaṭṭhānā,They are manifested as inactivity and coolness of the [mental] body and of consciousness.
kāyacittapadaṭṭhānā.Their proximate cause is the [mental] body and consciousness.
Kāyacittānaṃ avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā.They should be regarded as opposed to the defilements of agitation, etc., which cause unpeacefulness in the [mental] body and in consciousness.
Kāyassa lahubhāvo kāyalahutā.145. (xviii)–(xix) The light (quick) state of the [mental] body is lightness of the body.
Cittassa lahubhāvo cittalahutā.The light (quick) state of consciousness is lightness of consciousness.
Tā kāyacittagarubhāvavūpasamalakkhaṇā,They have the characteristic of quieting heaviness in the [mental] body and in consciousness.
kāyacittagarubhāvanimaddanarasā,Their function is to crush heaviness in the [mental] body and in consciousness.
kāyacittānaṃ adandhatāpaccupaṭṭhānā,They are manifested as non-sluggishness of the [mental] body and of consciousness.
kāyacittapadaṭṭhānā.Their proximate cause is the [mental] body and consciousness.
Kāyacittānaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā.They should be regarded as opposed to the defilements of stiffness and torpor, which cause heaviness in the [mental] body and in consciousness.
Kāyassa mudubhāvo kāyamudutā.146. (xx)–(xxi) The malleable state of the [mental] body is malleability of body.
Cittassa mudubhāvo cittamudutā.The malleable state of consciousness is malleability of consciousness.
Tā kāyacittatthambhavūpasamalakkhaṇā,They have the characteristic of quieting rigidity in the [mental] body and in consciousness.
kāyacittathaddhabhāvanimaddanarasā,Their function is to crush stiffening in the [mental] body and in consciousness.
appaṭighātapaccupaṭṭhānā,They are manifested as non-resistance.
kāyacittapadaṭṭhānā.Their proximate cause is the [mental] body and consciousness.
Kāyacittānaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā.They should be regarded as opposed to the defilements of views, conceit (pride), etc., which cause stiffening of the [mental] body and of consciousness.
Kāyassa kammaññabhāvo kāyakammaññatā.147. (xxii)–(xxiii) The wieldy state of the [mental] body is wieldiness of body.
Cittassa kammaññabhāvo cittakammaññatā.The wieldy state of consciousness is wieldiness of consciousness.
Tā kāyacittākammaññabhāvavūpasamalakkhaṇā,They have the characteristic of quieting unwieldiness in the [mental] body and in consciousness.
kāyacittākammaññabhāvanimaddanarasā,Their function is to crush unwieldiness in the [mental] body and in consciousness.
kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā,They are manifested as success in making [something] an object of the [mental] body and consciousness.
kāyacittapadaṭṭhānā.Their proximate cause is the [mental] body and consciousness.
Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇādipaṭipakkhabhūtā, pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.As bringing trust in things that should be trusted in and as bringing susceptibility of application to beneficial acts, like the refining of gold, they should be regarded as opposed to the remaining hindrances, etc., that cause unwieldiness in the [mental] body and in consciousness.
Kāyassa pāguññabhāvo kāyapāguññatā.148. (xxiv)–(xxv) The proficient state of the [mental] body is proficiency of body.
Cittassa pāguññabhāvo cittapāguññatā.The proficient state of consciousness is proficiency of consciousness.
Tā kāyacittānaṃ agelaññabhāvalakkhaṇā,They have the characteristic of healthiness of the [mental] body and of consciousness.
kāyacittagelaññanimaddanarasā,Their function is to crush unhealthiness of the [mental] body and of consciousness.
nirādīnavapaccupaṭṭhānā,They are manifested as absence of disability.
kāyacittapadaṭṭhānā.Their proximate cause is the [mental] body and consciousness.
Kāyacittānaṃ gelaññakaraasaddhiyādipaṭipakkhabhūtāti daṭṭhabbā.They should be regarded as opposed to faithlessness, etc., which cause unhealthiness in the [mental] body and in consciousness.
Kāyassa ujukabhāvo kāyujukatā.149. (xxvi)–(xxvii) The straight state of the [mental] body is rectitude of body.
Cittassa ujukabhāvo cittujukatā.The straight state of consciousness is rectitude of consciousness.
Tā kāyacittaajjavalakkhaṇā,They have the characteristic of uprightness of the [mental] body and of consciousness.
kāyacittakuṭilabhāvanimaddanarasā,Their function is to crush tortuousness in the [mental] body and in consciousness.
ajimhatāpaccupaṭṭhānā,They are manifested as non-crookedness.
kāyacittapadaṭṭhānā.Their proximate cause is the [mental] body and consciousness.
Kāyacittānaṃ kuṭilabhāvakaramāyāsāṭheyyādipaṭipakkhabhūtāti daṭṭhabbā.They should be regarded as opposed to deceit, fraud, etc., which cause tortuousness in the [mental] body and in consciousness.[^65]
Chandoti kattukāmatāyetaṃ adhivacanaṃ.150. (xxviii) Zeal (desire) is a term for desire to act.
Tasmā so kattukāmatālakkhaṇo chando,So that zeal has the characteristic of desire to act.
ārammaṇapariyesanaraso,Its function is scanning for an object.
ārammaṇena atthikatāpaccupaṭṭhāno,It is manifested as need for an object.
tadevassa padaṭṭhānaṃ.That same [object] is its proximate cause.
Ārammaṇaggahaṇe ayaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo.It should be regarded as the extending of the mental hand in the apprehending of an object.
Adhimuccanaṃ adhimokkho.151. (xxix) The act of resolving[^66] is resolution.
So sanniṭṭhānalakkhaṇo,It has the characteristic of conviction.
asaṃsappanaraso,Its function is not to grope.
nicchayapaccupaṭṭhāno,It is manifested as decisiveness.
sanniṭṭheyyadhammapadaṭṭhāno,Its proximate cause is a thing to be convinced about.
ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.It should be regarded as like a boundary-post owing to its immovableness with respect to the object.
Kiriyā kāro.152. (xxx) It is the maker of what is to be made,
Manamhi kāro manasikāro.it is the maker in the mind (manamhi kāro), thus it is attention (bringing-to-mind—manasi-kāra).
Purimamanato visadisamanaṃ karotītipi manasikāro.It makes the mind different from the previous [life-continuum] mind, thus it is attention.
Svāyaṃ ārammaṇapaṭipādako, vīthipaṭipādako, javanapaṭipādakoti tippakāro.It has three ways of doing this: as the controller of the object, as the controller of the cognitive series, and as the controller of impulsions.
Tattha ārammaṇapaṭipādako manamhi kāroti manasikāro.Herein, the controller of the object is the maker in the mind, thus it is attention.
So sāraṇalakkhaṇo,That has the characteristic of conducting (sāraṇa).
sampayuttānaṃ ārammaṇe saṃyojanaraso,Its function is to yoke associated states to the object.
ārammaṇābhimukhabhāvapaccupaṭṭhāno,It is manifested as confrontation with an object.
ārammaṇapadaṭṭhāno.Its proximate cause is an object.
Saṅkhārakkhandhapariyāpanno, ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo.It should be regarded as the conductor (sārathi) of associated states by controlling the object, itself being included in the formations aggregate.
Vīthipaṭipādakoti pana pañcadvārāvajjanassetaṃ adhivacanaṃ.Controller of the cognitive series is a term for five-door adverting (70).
Javanapaṭipādakoti manodvārāvajjanassetaṃ adhivacanaṃ.Controller of impulsions is a term for mind-door adverting (71).
Na te idha adhippetā.These last two are not included here.
Tesu dhammesu majjhattatā tatramajjhattatā.153. (xxxi) Specific neutrality (tatra-majjhattatā—lit. "neutrality in regard thereto") is neutrality (majjhattatā) in regard to those states [of consciousness and consciousness-concomitants arisen in association with it].
Sā cittacetasikānaṃ samavāhitalakkhaṇā,It has the characteristic of conveying consciousness and consciousness-concomitants evenly.
ūnādhikatānivāraṇarasā, pakkhapātupacchedanarasā vā,Its function is to prevent deficiency and excess, or its function is to inhibit partiality.
majjhattabhāvapaccupaṭṭhānā,It is manifested as neutrality.
cittacetasikānaṃ ajjhupekkhanabhāvena samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya daṭṭhabbā.It should be regarded as like a conductor (driver) who looks with equanimity on thoroughbreds progressing evenly.
Karuṇāmuditā ca brahmavihāraniddese (visuddhi. 1.262) vuttanayeneva veditabbā.154. (xxxii)–(xxxiii) Compassion and gladness should be understood as given in the Description of the Divine Abodes (IX.§92, 94, 95),
Kevalañhi tā appanāppattā rūpāvacarā, imā kāmāvacarāti ayameva viseso.except that those are of the fine-material sphere and have attained to absorption, while these are of the sense sphere. This is the only difference.
Keci pana mettupekkhāyopi aniyatesu icchanti, taṃ na gahetabbaṃ.Some, however, want to include among the inconstant both loving-kindness and equanimity. That cannot be accepted
Atthato hi adosoyeva mettā, tatramajjhattupekkhāyeva upekkhāti.for, as to meaning, non-hate itself is loving-kindness, and specific neutrality is equanimity.
Kāyaduccaritato virati kāyaduccaritavirati. Esa nayo sesāsupi.155. (xxxiv)–(xxxvi) Abstinence from bodily misconduct: the compound kāyaduccaritavirati resolves as kāyaduccaritato virati; so also with the other two.
Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā, amaddanalakkhaṇāti vuttaṃ hoti.But as regards characteristic, etc., these three have the characteristic of non-transgression in the respective fields of bodily conduct, etc.; they have the characteristic of not treading there, is what is said.
Kāyaduccaritādivatthuto saṅkocanarasā,Their function is to draw back from the fields of bodily misconduct, and so on.
akiriyapaccupaṭṭhānā,They are manifested as the not doing of these things.
saddhāhirottappaappicchatādiguṇapadaṭṭhānā,Their proximate causes are the special qualities of faith, conscience, shame, fewness of wishes, and so on.
pāpakiriyato cittassa vimukhabhāvabhūtāti daṭṭhabbā.They should be regarded as the mind's averseness from evil-doing.
Iti imeva chattiṃsa saṅkhārā paṭhamena kāmāvacarakusalaviññāṇena sampayogaṃ gacchantīti veditabbā.156. So these are the thirty-six formations that should be understood to come into association with the first profitable consciousness of the sense sphere (1).
Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhārabhāvamattameva hettha viseso.And as with the first, so with the second (2), the only difference here being promptedness.
Tatiyena pana ṭhapetvā amohaṃ avasesā veditabbā.(3)–(4) Those associated with the third (3) should be understood as all the foregoing except non-delusion (xv).
Tathā catutthena. Sasaṅkhārabhāvamattameva hettha viseso.Likewise with the fourth (4), the only difference here being promptedness.
Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti.(5)–(6) All those stated in the first instance, except happiness (v), come into association with the fifth (5).
Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhārabhāvamattameva hettha viseso.Likewise with the sixth (6), the only difference here being promptedness.
Sattamena ca pana ṭhapetvā amohaṃ avasesā veditabbā.(7)–(8) [Those associated] with the seventh (7) should be understood as [the last] except non-delusion (xv).
Tathā aṭṭhamena. Sasaṅkhārabhāvamattameva hettha viseso.Likewise with the eighth (8), the only difference here being promptedness.
Paṭhame vuttesu ṭhapetvā viratittayaṃ sesā rūpāvacarakusalesu paṭhamena sampayogaṃ gacchanti.157. (9)–(13) All those stated in the first instance, except the three abstinences (xxxiv-xxxvi), come into association with the first of the fine-material profitable [kinds of consciousness] (9).
Dutiyena tato vitakkavajjā.With the second (10) applied thought (iii) is also lacking.
Tatiyena tato vicāravajjā.With the third (11) sustained thought (iv) is also lacking.
Catutthena tato pītivajjā.With the fourth (12) happiness (v) is also lacking.
Pañcamena tato aniyatesu karuṇāmuditāvajjā.With the fifth (13) compassion (xxxii) and gladness (xxxiii), among the inconstant, are also lacking.
Teyeva catūsu āruppakusalesu. Arūpāvacarabhāvoyeva hi ettha viseso.(14)–(17) In the case of the four kinds of immaterial [profitable consciousness] these are the same as the last-mentioned, for it is only the immaterialness that is the difference here.
Lokuttaresu paṭhamajjhānike tāva maggaviññāṇe paṭhamarūpāvacaraviññāṇe vuttanayena,158. (18)–(21) As regards the supramundane, firstly, in the case of the path consciousness having the first jhāna they should be understood to be as stated in the case of the first fine-material-sphere consciousness (9).
dutiyajjhānikādibhede dutiyarūpāvacaraviññāṇādīsu vuttanayeneva veditabbā.The paths classed as belonging to the second jhāna, etc., should be understood to be as stated in the cases [respectively] of the second fine-material-sphere jhāna, and so on (10)– (13).
Karuṇāmuditānaṃ pana abhāvo, niyataviratitā, lokuttaratā cāti ayamettha viseso.But the difference here is absence of compassion (xxxii) and gladness (xxxiii),[^67] constancy of the abstinences (xxxiv-xxxvi), and supramundaneness.
Akusalesu lobhamūle paṭhamākusalasampayuttā tāva niyatā sarūpena āgatā terasa, yevāpanakā cattāroti sattarasa.159. II. (22) As regards the unprofitable, there are firstly seventeen associated with the first unprofitable consciousness rooted in greed (22), that is to say, thirteen constant given in the texts as such (see Dhs § 365) and four or-whatever-states.
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).Herein, the thirteen given as such are these: contact (i), volition (ii), applied thought (iii), sustained thought (iv), happiness (v), energy (vi), life (vii), concentration (viii), (xxxvii) consciencelessness, (xxxviii) shamelessness, (xxxix) greed, (xl) delusion, (xli) wrong view.
Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 365).The four or-whatever-states are these: zeal (xxviii), resolution (xxix), (xlii) agitation, attention (xxx).
Tattha na hiriyatīti ahiriko. Ahirikassa bhāvo ahirikaṃ.160. Herein, (xxxvii) it has no conscientious scruples, thus it is consciencelessness.
Na otappatīti anottappaṃ.(xxxviii) It is unashamed, thus it is shamelessness.
Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā.Of these, consciencelessness has the characteristic of absence of disgust at bodily misconduct, etc., or it has the characteristic of immodesty.
Anottappaṃ teheva asārajjalakkhaṇaṃ, anuttāsalakkhaṇaṃ vā.Shamelessness has the characteristic of absence of dread on their account, or it has the characteristic of absence of anxiety about them.
Ayamettha saṅkhepo.This is in brief here.
Vitthāro pana hirottappānaṃ vuttapaṭipakkhavasena veditabbo.The detail, however, is the opposite of what was said above under conscience (xi) and shame (xii).
Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho.161. (xxxix) By its means they are greedy, or it itself is greedy, or it is just the mere being greedy, thus is it greed.
Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho.(xl) By its means they are deluded, or it itself is deluded, or it is just the mere being deluded, thus it is delusion.
Tesu lobho ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya,162. Of these, greed has the characteristic of grasping an object, like birdlime (lit. "monkey lime").
abhisaṅgaraso tattakapāle khittamaṃsapesi viya.Its function is sticking, like meat put in a hot pan.
Apariccāgapaccupaṭṭhāno telañjanarāgo viya.It is manifested as not giving up, like the dye of lamp-black.
Saṃyojaniyadhammesu assādadassanapadaṭṭhāno.Its proximate cause is seeing enjoyment in things that lead to bondage.
Taṇhānadībhāvena vaḍḍhamāno sīghasotā nadī iva mahāsamuddaṃ apāyameva gahetvā gacchatīti daṭṭhabbo.Swelling with the current of craving, it should be regarded as taking [beings] with it to states of loss, as a swift-flowing river does to the great ocean.
Moho cittassa andhabhāvalakkhaṇo, aññāṇalakkhaṇo vā,163. Delusion has the characteristic of blindness, or it has the characteristic of unknowing.
asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā,Its function is non-penetration, or its function is to conceal the individual essence of an object.
asammāpaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā,It is manifested as the absence of right theory (see Ch. XVII, §52), or it is manifested as darkness.
ayonisomanasikārapadaṭṭhāno,Its proximate cause is unwise (unjustified) attention.
sabbākusalānaṃ mūlanti daṭṭhabbo.It should be regarded as the root of all that is unprofitable.
Micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattaṃ vā esāti micchādiṭṭhi.164. (xli) By its means they see wrongly, or it itself sees wrongly, or it is just the mere seeing wrongly, thus it is wrong view.
Sā ayoniso abhinivesalakkhaṇā,Its characteristic is unwise (unjustified) interpreting.
parāmāsarasā,Its function is to presume.
micchābhinivesapaccupaṭṭhānā,It is manifested as wrong interpreting.
ariyānaṃ adassanakāmatādipadaṭṭhānā,Its proximate cause is unwillingness to see Noble Ones, and so on.
paramaṃ vajjanti daṭṭhabbā.It should be regarded as the most reprehensible of all.
Uddhatabhāvo uddhaccaṃ.165. (xlii) Agitation is agitatedness.
Taṃ avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya,It has the characteristic of disquiet, like water whipped by the wind.
anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya,Its function is unsteadiness, like a flag or banner whipped by the wind.
bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmaṃ viya,It is manifested as turmoil, like ashes flung up by pelting with stones.
cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ,Its proximate cause is unwise attention to mental disquiet.
cittavikkhepoti daṭṭhabbaṃ.It should be regarded as distraction of consciousness.
Sesā kusale vuttanayeneva veditabbā. Akusalabhāvoyeva hi akusalabhāvena ca lāmakattaṃ etesaṃ tehi viseso.166. The remaining formations here should be understood as already stated under the profitable. For it is only the unprofitableness that differentiates them as bad.
Iti ime sattarasa saṅkhārā paṭhamena akusalaviññāṇena sampayogaṃ gacchantīti veditabbā.So these are the seventeen formations that should be understood to come into association with the first unprofitable consciousness (22).
Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatatā viseso.(23) And as with the first, so with the second (23), but here the difference is promptedness and inconstant [occurrence] of (xliii) stiffening and torpor.
Tattha thinanatā thinaṃ. Middhanatā middhaṃ.167. Herein, (xliii) stiffening (thīnanatā) is stiffness (thīna); making torpid (middhanatā) is torpor (middha).
Anussāhasaṃhananatā asattivighāto cāti attho.The meaning is, paralysis due to lack of urgency, and loss of vigour.
Thinañca middhañca thinamiddhaṃ.The compound thīnamiddha (stiffness-and-torpor) should be resolved into thīnañ ca middhañ ca.
Tattha thinaṃ anussāhalakkhaṇaṃ,Herein, stiffness has the characteristic of lack of driving power.
vīriyavinodanarasaṃ,Its function is to remove energy.
saṃsīdanapaccupaṭṭhānaṃ.It is manifested as subsiding.
Middhaṃ akammaññatālakkhaṇaṃ,Torpor has the characteristic of unwieldiness.
onahanarasaṃ,Its function is to smother.
līnatāpaccupaṭṭhānaṃ, pacalāyikāniddāpaccupaṭṭhānaṃ vā.It is manifested as laziness, or it is manifested as nodding and sleep.[^68]
Ubhayampi arativijambhikādīsu ayonisomanasikārapadaṭṭhānaṃ.The proximate cause of both is unwise attention to boredom, sloth, and so on.
Tatiyena paṭhame vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā.168. (24) With the third [unprofitable consciousness] (24) there should be understood to be associated those given for the first (22), excepting wrong view (xli).
Māno panettha aniyato hoti. Ayaṃ viseso,But here the difference is that there is inconstant [occurrence] of (xliv) pride (conceit).
so uṇṇatilakkhaṇo,That [pride] has the characteristic of haughtiness.
sampaggaharaso,Its function is arrogance.
ketukamyatāpaccupaṭṭhāno,It is manifested as vain gloriousness.
diṭṭhivippayuttalobhapadaṭṭhāno,Its proximate cause is greed dissociated from views.
ummādo viya daṭṭhabbo.It should be regarded as like madness.
Catutthena dutiye vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyeva.(25) With the fourth (25) should be understood to be associated those given for the second (23), excepting wrong view (xli). And here pride (xliv) is among the inconstant too.
Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti.169. (26) Those given for the first (22), excepting happiness (v), come into association with the fifth (26).
Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatabhāvo viseso.(27) And as with the fifth (26), so with the sixth too (27); but the difference here is promptedness and the inconstant [occurrence] of stiffness-and-torpor (xliii).
Sattamena pañcame vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Māno panettha aniyato hoti.(28) With the seventh (28) should be understood to be associated those given for the fifth (26), except views (xli); but pride (xliv) is inconstant here.
Aṭṭhamena chaṭṭhe vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyevāti.(29) With the eighth (29) should be understood to be associated those given for the sixth (27), except views (xli); and here too pride (xliv) is among the inconstant.
Dosamūlesu pana dvīsu paṭhamasampayuttā tāva niyatā sarūpena āgatā ekādasa, yevāpanakā cattāro, aniyatā tayoti aṭṭhārasa.170. (30)–(31) As regards the two [kinds of unprofitable consciousness] rooted in hate, there are, firstly, eighteen associated with the first (30), that is, eleven constant given in the texts as such (see Dhs § 413), four or-whatever-states, and three inconstant.
Tattha phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anoppattaṃ, doso, mohoti ime sarūpena āgatā ekādasa (dha. sa. 413; dha. sa. aṭṭha. 413).Herein the eleven given as such are these: contact (i), volition (ii), applied thought (iii), sustained thought (iv), energy (vi), life (vii), concentration (viii), consciencelessness (xxxvii), shamelessness (xxxviii), (xlv) hate, delusion (xl).
Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 413).The four or-whatever-states are these: zeal (xxviii), resolution (xxix), agitation (xlii), attention (xxx).
Issā, macchariyaṃ, kukkuccanti ime aniyatā tayo (dha. sa. aṭṭha. 413).The three inconstant are these: (xlvi) envy, (xlvii) avarice, (xlviii) worry.
Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso.171. Herein, (xlv) by its means they hate, or it itself hates, or it is just mere hating, thus it is hate (dosa).
So caṇḍikkalakkhaṇo pahaṭāsīviso viya,It has the characteristic of savageness, like a provoked snake.
visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya.Its function is to spread, like a drop of poison, or its function is to burn up its own support, like a forest fire.
Dūsanapaccupaṭṭhāno laddhokāso viya sapatto,It is manifested as persecuting (dūsana), like an enemy who has got his chance.
āghātavatthupadaṭṭhāno,Its proximate cause is the grounds for annoyance (see A V 150).
visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo.It should be regarded as like stale urine mixed with poison.
Issāyanā issā.172. (xlvi) Envying is envy.
Sā parasampattīnaṃ usūyanalakkhaṇā.It has the characteristic of being jealous of other's success.
Tattheva anabhiratirasā,Its function is to be dissatisfied with that.
tato vimukhabhāvapaccupaṭṭhānā,It is manifested as averseness from that.
parasampattipadaṭṭhānā,Its proximate cause is another's success.
saṃyojananti daṭṭhabbā.It should be regarded as a fetter.
Maccharabhāvo macchariyaṃ.173. (xlvii) Avariciousness is avarice.
Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ,Its characteristic is the hiding of one's own success that has been or can be obtained.
tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ,Its function is not to bear sharing these with others.
saṅkocanapaccupaṭṭhānaṃ, kaṭukañcukatāpaccupaṭṭhānaṃ vā,It is manifested as shrinking, or it is manifested as meanness.
attasampattipadaṭṭhānaṃ,Its proximate cause is one's own success.
cetaso virūpabhāvoti daṭṭhabbaṃ.It should be regarded as a mental disfigurement.
Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo kukkuccaṃ.174. (xlviii) The vile (kucchita) that is done (kata) is villainy (kukata).[^69] The state of that is worry (kukkucca).
Taṃ pacchānutāpalakkhaṇaṃ,It has subsequent regret as its characteristic.
katākatānusocanarasaṃ,Its function is to sorrow about what has and what has not been done.
vippaṭisārapaccupaṭṭhānaṃ,It is manifested as remorse.
katākatapadaṭṭhānaṃ,Its proximate cause is what has and what has not been done.
dāsabyamiva daṭṭhabbaṃ.It should be regarded as slavery.
Sesā vuttappakārāyevāti.175. The rest are of the kind already described.
Iti ime aṭṭhārasa saṅkhārā paṭhamena dosamūlena sampayogaṃ gacchantīti veditabbā.So these eighteen formations should be understood to come into association with the first [unprofitable consciousness] rooted in hate (30).
Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā pana aniyatesu ca thinamiddhasambhavova viseso.(31) And as with the first (30), so with the second (31), the only difference, however, being promptedness and the presence of stiffness and torpor (xliii) among the inconstant.
Mohamūlesu dvīsu vicikicchāsampayuttena tāva phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, cittaṭṭhiti, ahirikaṃ, anottappaṃ, moho, vicikicchāti sarūpena āgatā ekādasa (dha. sa. 422; dha. sa. aṭṭha. 422),176. (32)–(33) As regards the two rooted in delusion, firstly: [associated] with [the consciousness that is] associated with uncertainty (32) are the eleven given in the texts as such thus: contact (i), volition (ii), applied thought (iii), sustained thought (iv), energy (vi), life (vii), (xlix) steadiness of consciousness, consciencelessness (xxxvii), shamelessness (xxxviii), delusion (xl), (l) uncertainty.
uddhaccaṃ, manasikāroti yevāpanakā dve cāti terasa.The or-whatever-states are these two: agitation (xlii), attention (xxx). And these together total thirteen.
Tattha cittaṭṭhitīti pavattiṭṭhitimatto dubbalo samādhi.177. Herein, (xlix) steadiness of consciousness is weak concentration (viii) consisting in mere steadiness in occurrence.[^70]
Vigatā cikicchāti vicikicchā.(l) It is without wish to cure (vigatā cikicchā), thus it is uncertainty (vicikicchā).
Sā saṃsayalakkhaṇā,It has the characteristic of doubt.
kampanarasā,Its function is to waver.
anicchayapaccupaṭṭhānā, anekaṃsagāhapaccupaṭṭhānā vā,It is manifested as indecisiveness, or it is manifested as taking various sides.
vicikicchāyaṃ ayonisomanasikārapadaṭṭhānā,Its proximate cause is unwise attention.
paṭipattiantarāyakarāti daṭṭhabbā.It should be regarded as obstructive of theory (see XVII.52).
Sesā vuttappakārāyeva.The rest are as already described.
Uddhaccasampayuttena vicikicchāsampayutte vuttesu ṭhapetvā vicikicchaṃ sesā dvādasa.178. (33) [The consciousness] associated with agitation (33) has the same [formations as the consciousness] associated with uncertainty (32), except for uncertainty (1).
Vicikicchāya abhāvena panettha adhimokkho uppajjati.But with the absence of uncertainty resolution (xxix) arises here.
Tena saddhiṃ teraseva, adhimokkhasabbhāvato ca balavataro samādhi hoti.So with that they are likewise thirteen, and concentration (viii) is stronger because of the presence of resolution.
Yañcettha uddhaccaṃ, taṃ sarūpeneva āgataṃ.Also agitation is given in the texts as such,
Adhimokkhamanasikārā yevāpanakavasenāti evaṃ akusalasaṅkhārā veditabbā.while resolution (xxix) and attention (xxx) are among the or-whatever-states. Thus should the unprofitable formations be understood.
Abyākatesu vipākābyākatā tāva ahetukasahetukabhedato duvidhā.179. III. As regards the indeterminate, firstly, the resultant indeterminate (34)–(69) are twofold, classed as those without root-cause and those with root-cause.
Tesu ahetukavipākaviññāṇasampayuttā ahetukā.Those associated with resultant consciousness without root-cause (34)–(41), (50)–(56) are those without root-cause.
Tattha kusalākusalavipākacakkhuviññāṇasampayuttā tāva phasso, cetanā, jīvitaṃ, cittaṭṭhitīti sarūpena āgatā cattāro (dha. sa. 431; dha. sa. aṭṭha. 431), yevāpanako manasikāroyevāti pañca.Herein, firstly, those associated with the profitable resultant (34) and unprofitable resultant (50) eye-consciousness are the four given in the texts as such, namely: contact (i), volition (ii), life (vii), steadiness of consciousness (xlix), which amount to five with attention (xxx) as the only or-whatever-state.
Sotaghānajivhākāyaviññāṇasampayuttāpi eteyeva.These same kinds are associated with ear-, nose-, tongue-, and body-consciousness (35)–(38), (51)–(54).
Ubhayavipākamanodhātuyā ete ceva vitakkavicārādhimokkhā cāti aṭṭha, tathā tividhāyapi ahetukamanoviññāṇadhātuyā.180. Those associated with both kinds of resultant mind-element (39), (55) come to eight by adding applied thought (iii), sustained thought (iv) and resolution (xxix). Likewise those associated with the threefold mind-consciousness-element with root-cause (40), (41), (56).
Yā panettha somanassasahagatā, tāya saddhiṃ pīti adhikā hotīti veditabbā.But here (40) that accompanied by joy should be understood to have happiness (v) also in addition to that.
Sahetukavipākaviññāṇasampayuttā pana sahetukā.181. The [formations] associated with resultant consciousness with root-cause (42)–(49) are those with root-cause.
Tesu aṭṭhakāmāvacaravipākasampayuttā tāva aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisāyeva.Of these, firstly, those associated with the sense-sphere resultant [consciousness] with root-cause are similar to the formations associated with the eight sense-sphere [consciousnesses] (1)–(8).
Yā pana tā aniyatesu karuṇāmuditā, tā sattārammaṇattā vipākesu na santi. Ekantaparittārammaṇā hi kāmāvacaravipākā.But of the inconstant ones, compassion (xxxii) and gladness (xxxiii) are not among the resultant because they have living beings as their object. For the resultant ones of the sense-sphere have only limited objects.
Na kevalañca karuṇāmuditā, viratiyopi vipākesu na santi.And not only compassion and gladness but also the three abstinences (xxxiv)–(xxxvi) are not among the resultant;
‘‘Pañca sikkhāpadā kusalāyevā’’ti hi vuttaṃ.for it is said that "the five training precepts are profitable only" (Vibh 291).
Rūpāvacarārūpāvacaralokuttaravipākaviññāṇasampayuttā pana tesaṃ kusalaviññāṇasampayuttasaṅkhārehi sadisā eva.182. (57)–(69) Those associated with the resultant consciousness of the fine- material sphere (57)–(61), the immaterial sphere (62)–(65), and the supramundane (66)–(69) are similar to the formations associated with the profitable consciousnesses of those kinds (9)–(21) too.
Kiriyābyākatāpi ahetukasahetukabhedato duvidhā.183. (70)–(89) Functional indeterminate [formations] are also twofold classed as those without root-cause (70)–(72) and those with root-cause (73)–(80).
Tesu ahetukakiriyaviññāṇasampayuttā ahetukā.Those without root-cause are associated with functional consciousness without root-cause;
Te ca kusalavipākamanodhātuahetukamanoviññāṇadhātudvayayuttehi samānā.and they are the same as those associated [respectively] with profitable resultant mind-element (39) and the pair of mind-consciousness-elements without root-cause (40)–(41).
Manoviññāṇadhātudvaye pana vīriyaṃ adhikaṃ. Vīriyasabbhāvato balappatto samādhi hoti. Ayamettha viseso.But in the case of the two mind-consciousness-elements (71)–(72), energy (vi) is additional, and because of the presence of energy, concentration (viii) is strong. This is the difference here.
Sahetukakiriyaviññāṇasampayuttā pana sahetukā.184. Those associated with functional consciousness with root-cause (73)– (80) are those with root-cause.
Tesu aṭṭhakāmāvacarakiriyaviññāṇasampayuttā tāva ṭhapetvā viratiyo aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisā.Of these, firstly, those associated with the eight sense-sphere functional consciousnesses (73)–(80) are similar to the formations associated with the eight sense-sphere profitable (1)–(8), except for the abstinences (xxxiv)–(xxxvi).
Rūpāvacarārūpāvacarakiriyasampayuttā pana sabbākārenapi tesaṃ kusalaviññāṇasampayuttasadisāyevātiThose associated with the functional [consciousnesses] of the fine-material sphere (81)–(85) and the immaterial sphere (86)–(89) are in all aspects similar to those associated with profitable consciousness (9)–(17).
evaṃ abyākatāpi saṅkhārā veditabbāti.This is how formations should be understood as indeterminate.
Idaṃ saṅkhārakkhandhe vitthārakathāmukhaṃ.This is the section of the detailed explanation dealing with the formations aggregate.
Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ.185. The foregoing section, firstly, is that of the detailed explanation of the aggregates according to the Abhidhamma-Bhājaniya [of the Vibhaṅga].
Bhagavatā pana – ‘‘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) –But the aggregates have been given in detail by the Blessed One [in the Suttanta-Bhājaniya] in this way: "Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near: all that together in the mass and in the gross is called the materiality aggregate. Any feeling whatever … Any perception whatever … Any formations whatever … Any consciousness whatever, whether past, future or present … all that together in the mass and in the gross is called the consciousness aggregate" (Vibh 1–9; cf. M III 17).
Tattha yaṃkiñcīti anavasesapariyādānaṃ.186. Herein, the word whatever includes without exception.
Rūpanti atippasaṅganiyamanaṃ.Materiality prevents over-generalization.
Evaṃ padadvayenāpi rūpassa anavasesapariggaho kato hoti.Thus materiality is comprised without exception by the two expressions.
Athassa atītādinā vibhāgaṃ ārabhati.Then he undertakes its exposition as past, future and present, etc.;
Tañhi kiñci atītaṃ, kiñci anāgatādibhedanti.for some of it is classed as past and some as future, and so on.
Esa nayo vedanādīsu.So also in the case of feeling, and so on.
Tattha rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti.Herein, the materiality called (i) past is fourfold, according to (a) extent, (b) continuity, (c) period, and (d) moment.[^71]
Tathā anāgatapaccuppannaṃ.Likewise (ii) the future and (iii) the present.
Tattha addhāvasena tāva ekassa ekasmiṃ bhave paṭisandhito pubbe atītaṃ, cutito uddhaṃ anāgataṃ, ubhinnamantare paccuppannaṃ.187. Herein, (a) firstly, according to extent: in the case of a single becoming of one [living being], previous to rebirth-linking is past, subsequent to death is future, between these two is present.
Santativasena sabhāgaekautusamuṭṭhānaṃ ekāhārasamuṭṭhānañca pubbāpariyavasena vattamānampi paccuppannaṃ,188. (b) According to continuity: that [materiality] which has like or single origination[^72] by temperature and single origination by nutriment, though it occurs successively, is present.
tato pubbe visabhāgautuāhārasamuṭṭhānaṃ atītaṃ, pacchā anāgataṃ.That which, previous to that, was of unlike origination by temperature and nutriment is past. That which is subsequent is future.
Cittajaṃ ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ,That which is born of consciousness and has its origination in one cognitive series, in one impulsion, in one attainment, is present.
tato pubbe atītaṃ, pacchā anāgataṃ.Previous to that is past. Subsequent to that is future.
Kammasamuṭṭhānassa pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaññeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo.There is no special classification into past continuity, etc., of that which has its origination in kamma, but its pastness, etc., should be understood according as it supports those which have their origination through temperature, nutriment, and consciousness.
Samayavasena ekamuhuttapubbaṇhasāyanharattindivādīsu samayesu santānavasena pavattamānaṃ taṃ taṃ samayaṃ paccuppannaṃ nāma, tato pubbe atītaṃ, pacchā anāgataṃ.189. (c) According to period: any period among those such as one minute, morning, evening, day-and-night, etc., that occurs as a continuity, is called present. Previous to that is past. Subsequent is future.
Khaṇavasena uppādādikhaṇattayapariyāpannaṃ paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ.190. (d) According to moment: what is included in the trio of moments, [that is to say, arising, presence, and dissolution] beginning with arising is called present. At a time previous to that it is future. At a time subsequent to that it is past.[^73]
Apica atikkantahetupaccayakiccaṃ atītaṃ,191. Furthermore, that whose functions of cause and condition[^74] have elapsed is past.
niṭṭhitahetukiccaṃ aniṭṭhitapaccayakiccaṃ paccuppannaṃ,That whose function of cause is finished and whose function of condition is unfinished is present.
ubhayakiccaṃ asampattaṃ anāgataṃ.That which has not attained to either function is future.
Sakiccakkhaṇe vā paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ.Or alternatively, the moment of the function is present. At a time previous to that it is future. At a time subsequent to that it is past.
Ettha ca khaṇādikathāva nippariyāyā. Sesā sapariyāyā.And here only the explanations beginning with the moment are absolutely literal. The rest are in a figurative [or relative] sense.
Ajjhattabahiddhābhedo vuttanayo eva.192. (iv)–(v) The division into internal and external is as already stated (§73).
Apica idha niyakajjhattampi ajjhattaṃ parapuggalikampi ca bahiddhāti veditabbaṃ.Besides, it is internal in the sense of one's own[^75] that should be understood here as internal and that of another person as external.
Oḷārikasukhumabhedo vuttanayova.(vi)–(vii) Gross and subtle are also as already stated (§73).
Hīnapaṇītabhedo duvidho pariyāyato nippariyāyato ca.193. (viii)–(ix) Inferior and superior are twofold, namely, figuratively (relatively) and absolutely (literally).
Tattha akaniṭṭhānaṃ rūpato sudassīnaṃ rūpaṃ hīnaṃ.Herein, the materiality of the Sudassin deities is inferior to the materiality of the Akaniṭṭha (Highest) deities.
Tadeva sudassānaṃ rūpato paṇītaṃ.That same materiality [of the Sudassin deities] is superior to the materiality of the Sudassa deities.
Evaṃ yāva narakasattānaṃ rūpaṃ, tāva pariyāyato hīnapaṇītatā veditabbā.Thus, firstly, should inferiority and superiority be understood figuratively (relatively) down as far as the denizens of hell.
Nippariyāyato pana yattha akusalavipākaṃ uppajjati, taṃ hīnaṃ. Yattha kusalavipākaṃ, taṃ paṇītaṃ.But absolutely (literally) it is inferior where it arises as unprofitable result, and it is superior where it arises as profitable result.[^76]
Dūre santiketi idampi vuttanayameva.194. (x)–(xi) Far and near: this is also as already described (§73).
Apica okāsatopettha upādāyupādāya dūrasantikatā veditabbā.Besides, relative farness and nearness should be understood here according to location.
Tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvāti taṃ atītādīhi padehi visuṃ visuṃ niddiṭṭhaṃ rūpaṃ sabbaṃ ruppanalakkhaṇasaṅkhāte ekavidhabhāve paññāya rāsiṃ katvā rūpakkhandhoti vuccatīti ayamettha attho.195. All that together in the mass and in the gross: by making all that materiality, separately described by the words "past," etc., into a collection by understanding its oneness, in other words, its characteristic of being molested (ruppana), it comes to be called the materiality (rūpa) aggregate. This is the meaning here.
Etena sabbampi rūpaṃ ruppanalakkhaṇe rāsibhāvūpagamanena rūpakkhandhoti dassitaṃ hoti.196. By this, too, it is shown that the materiality aggregate is all materiality, which all comes into the collection with the characteristic of being molested;
Na hi rūpato añño rūpakkhandho nāma atthi.for there is no materiality aggregate apart from materiality.
Yathā ca rūpaṃ, evaṃ vedanādayopi vedayitalakkhaṇādīsu rāsibhāvūpagamanena.And just as in the case of materiality, so also feeling, etc., [are respectively shown as the feeling aggregate, etc.,] since they come under the collections with the [respective] characteristics of being felt, etc.;
Na hi vedanādīhi aññe vedanākkhandhādayo nāma atthi.for there is no feeling aggregate apart from feeling and so on.
Atītādivibhāge panettha santativasena khaṇādivasena ca vedanāya atītānāgatapaccuppannabhāvo veditabbo.[FEELING] 197. In the classification (i)–(iii) into past, etc., the past, future, and present state of feeling should be understood according to continuity and according to moment and so on.
Tattha santativasena ekavīthiekajavanaekasamāpattipariyāpannā ekavīthivisayasamāyogappavattā ca paccuppannā, tato pubbe atītā, pacchā anāgatā.Herein, according to continuity, that included in a single cognitive series, a single impulsion, a single attainment, and that occurring in association with an objective field of one kind,[^77] is present. Before that is past. Subsequent is future.
Khaṇādivasena khaṇattayapariyāpannā pubbantāparantamajjhattagatā sakiccañca kurumānā vedanā paccuppannā, tato pubbe atītā, pacchā anāgatā.According to moment, etc.: that feeling included in the trio of moments, which is in between the past time and the future time, and which is performing its own function, is present. Before that is past. Subsequent is future.
Ajjhattabahiddhābhedo niyakajjhattavasena veditabbo.198. (iv)–(v) The classification into internal and external should be understood according to the internal in the sense of one's own.
Oḷārikasukhumabhedo ‘‘akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā’’tiādinā (vibha. 11) nayena vibhaṅge vuttena jātisabhāvapuggalalokiyalokuttaravasena veditabbo.(vi)–(vii) The classification into gross and subtle should be understood (a) according to kind, (b) individual essence, (c) person, and (d) the mundane and supramundane, as stated in the Vibhaṅga in the way beginning "Unprofitable feeling is gross, profitable and indeterminate feeling is subtle, [profitable and unprofitable feeling is gross, indeterminate feeling is subtle]" (Vibh 3), and so on.
Jātivasena tāva akusalā vedanā sāvajjakiriyahetuto, kilesasantāpabhāvato ca avūpasantavuttīti kusalavedanāya oḷārikā,199. (a) According to kind, firstly: unprofitable feeling is a state of disquiet, because it is the cause of reprehensible actions and because it produces burning of defilement, so it is gross [compared] with profitable feeling.
sabyāpārato, saussāhato, savipākato, kilesasantāpabhāvato, sāvajjato ca vipākābyākatāya oḷārikā,And because it is accompanied by interestedness and drive and result, and because of the burning of the defilements, and because it is reprehensible, it is gross compared with resultant indeterminate.
savipākato, kilesasantāpabhāvato, sabyābajjhato, sāvajjato ca kiriyābyākatāya oḷārikā.Also because it is accompanied by result, because of the burning of the defilements, and because it is attended by affliction and is reprehensible, it is gross compared with functional indeterminate.
Kusalābyākatā pana vuttavipariyāyato akusalāya sukhumā.But in the opposite sense profitable and indeterminate feeling are subtle compared with unprofitable feeling.
Dvepi kusalākusalavedanā sabyāpārato, saussāhato, savipākato ca yathāyogaṃ duvidhāyapi abyākatāya oḷārikā,Also the two, that is, profitable and unprofitable feeling, involve interestedness, drive and result, so they are respectively gross compared with the twofold indeterminate.
vuttavipariyāyena duvidhāpi abyākatā tāhi sukhumā.And in the opposite sense the twofold indeterminate is subtle compared with them.
Evaṃ tāva jātivasena oḷārikasukhumatā veditabbā.This, firstly, is how grossness and subtlety should be understood according to kind.
Sabhāvavasena pana dukkhā vedanā nirassādato, savipphārato, khobhakaraṇato, ubbejanīyato, abhibhavanato ca itarāhi dvīhi oḷārikā,200. (b) According to individual essence: painful feeling is gross compared with the others because it is without enjoyment, it involves intervention, causes disturbance, creates anxiety, and is overpowering.
itarā pana dve sātato, santato, paṇītato, manāpato, majjhattato ca yathāyogaṃ dukkhāya sukhumā.The other two are subtle compared with the painful because they are satisfying, peaceful, and superior, and respectively agreeable and neutral.
Ubho pana sukhadukkhā savipphārato, khobhakaraṇato, pākaṭato ca adukkhamasukhāya oḷārikā,Both the pleasant and the painful are gross compared with the neither-painful-nor-pleasant because they involve intervention, cause disturbance and are obvious.
sā vuttavipariyāyena tadubhayato sukhumā.The latter is subtle in the way aforesaid compared with both the former.
Evaṃ sabhāvavasena oḷārikasukhumatā veditabbā.Thus should grossness and subtlety be understood according to individual essence.
Puggalavasena pana asamāpannassa vedanā nānārammaṇe vikkhittabhāvato samāpannassa vedanāya oḷārikā,201. (c) According to person: feeling in one who has no attainment is gross compared with that in one who has one, because it is distracted by a multiple object.
vipariyāyena itarā sukhumā.In the opposite sense the other is subtle.
Evaṃ puggalavasena oḷārikasukhumatā veditabbā.This is how grossness and subtlety should be understood according to person.
Lokiyalokuttaravasena pana sāsavā vedanā lokiyā, sā āsavuppattihetuto, oghaniyato, yoganiyato, ganthaniyato, nīvaraṇiyato, upādāniyato, saṃkilesikato, puthujjanasādhāraṇato ca anāsavāya oḷārikā.202. (d) According to the mundane and supramundane: feeling subject to cankers is mundane, and that is gross compared with that free from cankers, because it is the cause for the arising of cankers, is liable to the floods, liable to the bonds, liable to the ties, liable to the hindrances, liable to the clingings, defilable, and shared by ordinary men.
Sā vipariyāyena sāsavāya sukhumā.The latter, in the opposite sense, is subtle compared with that subject to cankers.
Evaṃ lokiyalokuttaravasena oḷārikasukhumatā veditabbā.This is how grossness and subtlety should be understood according to the mundane and supramundane.
Tattha jātiādivasena sambhedo pariharitabbo.203. Herein, one should beware of mixing up [the classifications] according to kind and so on.
Akusalavipākakaāyaviññāṇasampayuttā hi vedanā jātivasena abyākatattā sukhumāpi samānā sabhāvādivasena oḷārikā hoti.For although feeling associated with unprofitable resultant body-consciousness is subtle according to kind because it is indeterminate, it is nevertheless gross according to individual essence, and so on.
Vuttañhetaṃ ‘‘abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā. Samāpannassa vedanā sukhumā. Asamāpannassa vedanā oḷārikā. Sāsavā vedanā oḷārikā. Anāsavā vedanā sukhumā’’ti (vibha. 11).And this is said: "Indeterminate feeling is subtle, painful feeling is gross. The feeling in one with an attainment is subtle, that in one with no attainment is gross. Feeling free from cankers is subtle, feeling accompanied by cankers is gross" (Vibh 3).
Yathā ca dukkhā vedanā, evaṃ sukhādayopi jātivasena oḷārikā sabhāvādivasena sukhumā honti.And like painful feeling, so also pleasant, etc., is gross according to kind and subtle according to individual essence.
Tasmā yathā jātiādivasena sambhedo na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā.204. Therefore feeling's grossness and subtlety should be understood in such a way that there is no mixing up of the classifications according to kind and so on.
Seyyathidaṃ – abyākatā jātivasena kusalākusalāhi sukhumā.For instance, [when it is said] "The indeterminate according to kind is subtle compared with the profitable and the unprofitable,"
Tattha katamā abyākatā? Kiṃ dukkhā? Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ sāsavā? Kiṃ anāsavāti? Evaṃ sabhāvādibhedo na parāmasitabbo.the individual-essence class, etc., must not be insisted upon like this: "Which kind of indeterminate? Is it the painful? Is it the pleasant? Is it that in one with an attainment? Is it that in one with no attainment? Is it that subject to cankers? Is it that free from cankers?"
Esa nayo sabbattha.and so in each instance.
Apica taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikasukhumā daṭṭhabbāti vacanato akusalādīsupi lobhasahagatāya dosasahagatā vedanā aggi viya attano nissayadahanato oḷārikā,205. Furthermore, because of the words "Or feeling should be regarded as gross or subtle in comparison with this or that feeling" (Vibh 4), among the unprofitable, etc., feeling accompanied by hate, too, is gross compared with that accompanied by greed because it burns up its own support, like a fire;
lobhasahagatā sukhumā.and that accompanied by greed is subtle.
Dosasahagatāpi niyatā oḷārikā, aniyatā sukhumā.Also, that accompanied by hate is gross when the hate is constant, and subtle when it is inconstant.
Niyatāpi kappaṭṭhitikā oḷārikā, itarā sukhumā.And the constant is gross when giving result that lasts for the aeon, while the other is subtle.
Kappaṭṭhitikāsupi asaṅkhārikā oḷārikā, itarā sukhumā.And of those giving result lasting for the aeon the unprompted is gross, while the other is subtle.
Lobhasahagatā pana diṭṭhisampayuttā oḷārikā, itarā sukhumā.But that accompanied by greed is gross when associated with [false] view, while the other is subtle.
Sāpi niyatā kappaṭṭhitikā asaṅkhārikā oḷārikā, itarā sukhumā.That also when constant and giving result lasting for the aeon and unprompted is gross, while the others are subtle.
Avisesena ca akusalā bahuvipākā oḷārikā, appavipākā sukhumā.And without distinction the unprofitable with much result is gross, while that with little result is subtle.
Kusalā pana appavipākā oḷārikā, bahuvipākā sukhumā.But the profitable with little result is gross, while that with much result is subtle.
Apica kāmāvacarakusalā oḷārikā. Rūpāvacarā sukhumā. Tato arūpāvacarā. Tato lokuttarā.206. Furthermore, the profitable of the sense sphere is gross; that of the fine- material sphere is subtle; next to which the immaterial, and next the supramundane [should be similarly compared].
Kāmāvacarā dānamayā oḷārikā. Sīlamayā sukhumā. Tato bhāvanāmayā.That of the sense sphere is gross in giving, while it is subtle in virtue; next, that in development.
Bhāvanāmayāpi duhetukā oḷārikā. Tihetukā sukhumā.Also, that in development is gross with two root-causes, while with three root-causes it is subtle.
Tihetukāpi sasaṅkhārikā oḷārikā. Asaṅkhārikā sukhumā.Also that with three root-causes is gross when prompted, while it is subtle when unprompted.
Rūpāvacarā ca paṭhamajjhānikā oḷārikā…pe… pañcamajjhānikā sukhumā.That of the fine-material sphere is gross in the first jhāna, [while it is subtle in the second jhāna. That also of the second jhāna is gross] … of the fifth jhāna is subtle.
Arūpāvacarā ca ākāsānañcāyatanasampayuttā oḷārikā…pe… nevasaññānāsaññāyatanasampayuttā sukhumāva.And that of the immaterial sphere associated with the base consisting of boundless space is gross … that associated with the base consisting of neither-perception-nor-non-perception is subtle only.
Lokuttarā ca sotāpattimaggasampayuttā oḷārikā…pe… arahattamaggasampayuttā sukhumāva.And the supramundane associated with the stream-entry path is gross … that associated with the Arahant path is subtle only.
Esa nayo taṃ taṃ bhūmivipākakiriyavedanāsu ca dukkhādiasamāpannādisāsavādivasena vuttavedanāsu ca.The same method applies also to resultant and functional feeling in the various planes and to feeling stated according to pain, etc., according to one with no attainment, etc., and according to that subject to cankers, and so on.
Okāsavasena cāpi niraye dukkhā oḷārikā. Tiracchānayoniyaṃ sukhumā…pe… paranimmitavasavattīsu sukhumāva.207. Then according to location, painful feelings in hell are gross, while in the animal generation they are subtle … Those among the Paranimmitavasavatti Deities are subtle only.
Yathā ca dukkhā, evaṃ sukhāpi sabbattha yathānurūpaṃ yojetabbā.And the pleasant should be construed throughout like the painful where suitable.
Vatthuvasena cāpi hīnavatthukā yā kāci vedanā oḷārikā, paṇītavatthukā sukhumā.208. And according to physical basis, any feeling that has an inferior physical basis is gross, while one with a superior physical basis is subtle.
Hīnapaṇītabhede yā oḷārikā, sā hīnā. Yā ca sukhumā, sā paṇītāti daṭṭhabbā.(viii)–(ix) What is gross should be regarded as inferior in the inferior-superior classification, and what is subtle superior.
Dūrapadaṃ pana ‘‘akusalā vedanā kusalābyākatāhi vedanāhi dūre’’.209. [(x)–(xi) The word far is explained in the Vibhaṅga in the way beginning "The unprofitable is far from the profitable and indeterminate" (Vibh 4)
Santikepadaṃ ‘‘akusalā vedanā akusalāya vedanāya santike’’tiādinā nayena vibhaṅge vibhattaṃ.and the word near in the way beginning "Unprofitable feeling is near to unprofitable feeling" (Vibh 4).
Tasmā akusalā vedanā visabhāgato, asaṃsaṭṭhato, asarikkhato ca kusalābyākatāhi dūre,Therefore, unprofitable feeling is far from the profitable and the indeterminate because of dissimilarity, unconnectedness, and non-resemblance.
tathā kusalābyākatā akusalāya.The profitable and the indeterminate are likewise far from the unprofitable.
Esa nayo sabbavāresu.And so in all instances.
Akusalā pana vedanā sabhāgato, sarikkhato ca akusalāya santiketi.But unprofitable feeling is near to unprofitable feeling because of similarity and resemblance.
Idaṃ vedanākkhandhassa atītādivibhāge vitthārakathāmukhaṃ.This is the section of the detailed explanation dealing with the past, etc., classifications of the feeling aggregate.
Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ.[PERCEPTION, FORMATIONS AND CONSCIOUSNESS] 210. This should also be understood of the perception, etc., associated with any kind of feeling.
Kamādivinicchayakathā[D. Classes of Knowledge of the Aggregates]
Evaṃ viditvā ca puna etesveva – Khandhesu ñāṇabhedatthaṃ, kamatotha visesato; Anūnādhikato ceva, upamāto tatheva ca. Daṭṭhabbato dvidhā evaṃ, passantassatthasiddhito; Vinicchayanayo sammā, viññātabbo vibhāvinā.Having understood this, again as regards these same aggregates: Knowledge of aggregates is classed (1) As to order, and (2) distinction, (3) As to neither less nor more, (4) And likewise as to simile, (5) And twice as to how to be seen, (6) And as to good for one seeing thus— This is the way of exposition That a wise man should rightly know.
Tattha kamatoti idha uppattikkamo, pahānakkamo, paṭipattikkamo, bhūmikkamo, desanākkamoti bahuvidho kamo.211. 1. Herein, as to order: order is of several kinds, namely, order of arising, order of abandoning, order of practice, order of plane, order of teaching.
Tattha ‘‘paṭhamaṃ kalalaṃ hoti, kalalā hoti abbuda’’nti (saṃ. ni. 1.235) evamādi uppattikkamo.Herein, "First there comes to be the foetus in the first stage, then there comes to be the foetus in the second stage" (S I 206), etc., is order of arising.
‘‘Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā’’ti (dha. sa. tikamātikā 8) evamādi pahānakkamo."Things to be abandoned by seeing, things to be abandoned by development" (Dhs 1), etc., is order of abandoning.
‘‘Sīlavisuddhi, cittavisuddhī’’ti (ma. ni. 1.259; paṭi. ma. 3.41) evamādi paṭipattikkamo."Purification of virtue … purification of consciousness" (M I 148), etc., is order of practice.
‘‘Kāmāvacarā, rūpāvacarā’’ti (dha. sa. 987) evamādi bhūmikkamo."The sense sphere, the fine-material sphere" (Paṭis I 83), etc., is order of plane.
‘‘Cattāro satipaṭṭhānā, cattāro sammappadhānā’’ti (dī. ni. 3.145) vā, ‘‘dānakathaṃ, sīlakatha’’nti (dī. ni. 1.298) vā evamādi desanākkamo."The four foundations of mindfulness, the four right efforts" (D II 120), etc., or "Talk on giving, talk on virtue" (M I 379), etc., is order of teaching.
Tesu idha uppattikkamo tāva na yujjati, kalalādīnaṃ viya khandhānaṃ pubbāpariyavavatthānena anuppattito.212. Of these, firstly, order of arising is not applicable here because the aggregates do not arise in the order in which they are successively dealt with, as is the case with "the foetus in the first stage," etc.,
Na pahānakkamo, kusalābyākatānaṃ appahātabbato.nor is order of abandoning applicable, because the profitable and indeterminate are not to be abandoned;
Napaṭipattikkamo, akusalānaṃ appaṭipajjanīyato.nor is order of practice, because what is unprofitable is not to be practiced;
Na bhūmikkamo, vedanādīnaṃ catubhūmipariyāpannattā.nor is order of plane, because feeling, etc., are included in all four planes.
Desanākkamo pana yujjati.213. Order of teaching is appropriate however;
Abhedena hi pañcasu khandhesu attagāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attagāhato mocetukāmo bhagavā hitakāmo tassa tassa janassa sukhagahaṇatthaṃ cakkhuādīnampi visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi.for there are those people who, while teachable, have fallen into assuming a self among the five aggregates owing to failure to analyze them; and the Blessed One is desirous of releasing them from the assumption by getting them to see how the [seeming] compactness of mass [in the five aggregates] is resolved; and being desirous of their welfare, he first, for the purpose of their easy apprehension, taught the materiality aggregate, which is gross, being the objective field of the eye, etc.;
Tato iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ.and after that, feeling, which feels matter as desirable and undesirable;
‘‘Yaṃ vedayati, taṃ sañjānātī’’ti evaṃ vedanāvisayassa ākāragāhikaṃ saññaṃ.then perception, which apprehends the aspects of feeling's objective field, since "What one feels, that one perceives" (M I 293);
Saññāvasena abhisaṅkhārake saṅkhāre.then formations, which form volitionally through the means of perception;
Tesaṃ vedanādīnaṃ nissayaṃ adhipatibhūtañca nesaṃ viññāṇantiand lastly, consciousness, which these things beginning with feeling have as their support, and which dominates them.[^78]
evaṃ tāva kamato vinicchayanayo viññātabbo.This, in the first place, is how the exposition should be known as to order.
Visesatoti khandhānañca upādānakkhandhānañca visesato.214. 2. As to distinction: as to the distinction between aggregates and aggregates-as-objects-of-clinging.
Ko pana nesaṃ viseso, khandhā tāva avisesato vuttā.But what is the distinction between them? Firstly, aggregates is said without distinguishing.
Upādānakkhandhā sāsavaupādāniyabhāvena visesetvā.Aggregates [as objects] of clinging is said distinguishing those that are subject to cankers and are liable to the clingings,
Yathāha – ‘‘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).according as it is said: "Bhikkhus, I shall teach you the five aggregates and the five aggregates [as objects] of clinging. Listen … And what, bhikkhus, are the five aggregates? Any kind of materiality whatever, bhikkhus, whether past, future or present … far or near: this is called the materiality aggregate. Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near: this is called the consciousness aggregate. These, bhikkhus, are called the five aggregates. And what, bhikkhus, are the five aggregates [as objects] of clinging? Any kind of materiality whatever … far or near, that is subject to cankers and liable to the clingings: this is called the materiality aggregate [as object] of clinging. Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near, that is subject to cankers and liable to the clingings: this is called the consciousness aggregate [as object] of clinging. These, bhikkhus, are called the five aggregates [as objects] of clinging" (S III 47).
Ettha ca yathā vedanādayo anāsavāpi atthi, na evaṃ rūpaṃ.215. Now, while there is feeling, etc., both free from cankers [and subject to them],[^79] not so materiality.
Yasmā panassa rāsaṭṭhena khandhabhāvo yujjati, tasmā khandhesu vuttaṃ.However, since materiality can be described as a [simple] aggregate in the sense of a total, it is therefore mentioned among the [simple] aggregates.
Yasmā rāsaṭṭhena ca sāsavaṭṭhena ca upādānakkhandhabhāvo yujjati, tasmā upādānakkhandhesu vuttaṃ.And since it can be described as an aggregate [that is the object] of clinging in the sense of a total and in the sense of being subjected to cankers, that [same materiality] is therefore mentioned among the aggregates [as objects] of clinging too.
Vedanādayo pana anāsavāva khandhesu vuttā. Sāsavā upādānakkhandhesu.But feeling, etc., are only mentioned among the [simple] aggregates when they are free from cankers. When they are subject to cankers, they are mentioned among the aggregates [as objects] of clinging.
Upādānakkhandhāti cettha upādānagocarā khandhā upādānakkhandhāti evamattho daṭṭhabbo.And here the meaning of the term "aggregates as objects of clinging" should be regarded as this: aggregates that are the resort of clinging are aggregates of clinging.
Idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā.But here all these taken together are intended as aggregates.
Anūnādhikatoti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti.216. 3. As to neither less nor more: but why are five aggregates, neither less nor more, mentioned by the Blessed One?
Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato.(a) Because all formed things that resemble each other fall into these groups, (b) because that is the widest limit as the basis for the assumption of self and what pertains to self, and (c) because of the inclusion[^80] by them of the other sorts of aggregates.
Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti.217. (a) When the numerous categories of formed states are grouped together according to similarity,[^81] materiality forms one aggregate through being grouped together according to similarity consisting in materiality;
Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti.feeling forms one aggregate through being grouped together according to similarity consisting in feeling;
Esa nayo saññādīsu.and so with perception and the other two.
Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā.So they are stated as five because similar formed things fall into groups.
Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca.218. (b) And this is the extreme limit as the basis for the assumption of self and what pertains to self, that is to say, the five beginning with materiality.
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).For this is said: "Bhikkhus, when matter exists, it is through clinging to matter, through insisting upon (interpreting) matter, that such a view as this arises: 'This is mine, this is I, this is my self.' When feeling exists … When perception exists … When formations exist … When consciousness exists, it is through clinging to consciousness, through insisting upon (interpreting) consciousness, that such a view as this arises: 'This is mine, this is I, this is my self'"(S III 181–82).
Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā.So they are stated as five because this is the widest limit as a basis for the assumption of self and what pertains to self.
Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti.219. (c) And also, since those other [sorts of aggregates] stated as the five aggregates of things beginning with virtue[^82] are comprised within the formations aggregate, they are included here too.
Tasmā aññesaṃ tadavarodhatopi pañceva vuttātiTherefore they are stated as five because they include the other sorts.
evaṃ anūnādhikato vinicchayanayo viññātabbo.This is how the exposition should be known as to neither less nor more.
Upamātoti ettha hi gilānasālupamo rūpupādānakkhandho, gilānupamassa viññāṇupādānakkhandhassa vatthudvārārammaṇavasena nivāsaṭṭhānato.220. 4. As to simile: the materiality aggregate [as object] of clinging is like a sick-room because it is the dwelling-place, as physical basis, door, and object, of the sick man, namely, the consciousness aggregate as object of clinging.
Gelaññupamo vedanupādānakkhandho, ābādhakattā.The feeling aggregate as object of clinging is like the sickness because it afflicts.
Gelaññasamuṭṭhānupamo saññupādānakkhandho, kāmasaññādivasena rāgādisampayuttavedanāsabbhāvā.The perception aggregate as object of clinging is like the provocation of the sickness because it gives rise to feeling associated with greed, etc., owing to perception of sense desires, and so on.
Asappāyasevanupamo saṅkhārupādānakkhandho, vedanāgelaññassa nidānattā.The formations aggregate as object of clinging is like having recourse to what is unsuitable because it is the source of feeling, which is the sickness;
‘‘Vedanaṃ vedanatthāya abhisaṅkharontī’’ti (saṃ. ni. 3.79) hi vuttaṃ.for it is said: "Feeling as feeling is the formed that they form" (S III 87),
Tathā ‘‘akusalassa kammassa katattā upacitattā vipākaṃ kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagata’’nti (dha. sa. 556).and likewise: "Because of unprofitable kamma having been performed and stored up, resultant body-consciousness has arisen accompanied by pain" (Dhs §556).
Gilānupamo viññāṇupādānakkhandho, vedanāgelaññena aparimuttattā.The consciousness aggregate as object of clinging is like the sick man because it is never free from feeling, which is the sickness.
Apica cārakakāraṇaaparādhakāraṇakārakaaparādhikupamā ete221. Also they are (respectively) like the prison, the punishment, the offence, the punisher, and the offender.
bhājanabhojanabyañjanaparivesakabhuñjakūpamā cātiAnd they are like the dish, the food, the curry sauce [poured over the food], the server, and the eater.[^83]
evaṃ upamāto vinicchayanayo viññātabbo.This is how the exposition should be known as to simile.
Daṭṭhabbato dvidhāti saṅkhepato vitthārato cāti evaṃ dvidhā daṭṭhabbatopettha vinicchayanayo viññātabbo.222. 5. Twice as to how to be seen: the exposition should be known twice as to how to be seen, namely, in brief and in detail.
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.223. In brief [that is, collectively] the five aggregates as objects of clinging should be seen as an enemy with drawn sword (S IV 174) in the Snake Simile, as a burden (S III 25) according to the Burden Sutta, as a devourer (S III 87f) according to the To-be-devoured Discourse, and as impermanent, painful, not-self, formed, and murderous, according to the Yamaka Sutta (S III 112f).
Vitthārato panettha pheṇapiṇḍo viya rūpaṃ daṭṭhabbaṃ, parimaddanāsahanato.224. In detail [that is, individually,] matter should be regarded as a lump of froth because it will not stand squeezing,
Udakapubbuḷaṃ viya vedanā, muhuttaramaṇīyato.feeling as a bubble on water because it can only be enjoyed for an instant,
Marīcikā viya saññā, vippalambhanato.perception as a mirage because it causes illusion,
Kadalikkhandho viya saṅkhārā, asārakato.formations as a plantain trunk because they have no core,
Māyā viya viññāṇaṃ, vañcakato.and consciousness as a conjuring trick because it deceives (S III 140–42).
Visesato ca suḷārampi ajjhattikaṃ rūpaṃ asubhanti daṭṭhabbaṃ.In particular, even sublime internal materiality[^84] should be regarded as foul (ugly);
Vedanā tīhi dukkhatāhi avinimuttato dukkhāti.feeling should be regarded as painful because it is never free from the three kinds of suffering (see XVI.34);
Saññāsaṅkhārā avidheyyato anattāti.perception and formations as not-self because they are unmanageable;
Viññāṇaṃ udayabbayadhammato aniccanti daṭṭhabbaṃ.and consciousness as impermanent because it has the nature of rise and fall.
Evaṃ passantassatthasiddhitoti evañca saṅkhepavitthāravasena dvidhā passato yā atthasiddhi hoti, tatopi vinicchayanayo viññātabbo.225. 6. As to good for one seeing thus: good comes to be accomplished in one who sees in the two ways thus in brief and in detail. And the way of definition should be known according to that,
Seyyathidaṃ – saṅkhepato tāva pañcupādānakkhandhe ukkhittāsikapaccatthikādibhāvena passanto khandhehi na vihaññati.that is to say, firstly, one who sees the five aggregates as objects of clinging in the form of an enemy with drawn sword, etc., is not worried by the aggregates,
Vitthārato pana rūpādīni pheṇapiṇḍādisadisabhāvena passanto na asāresu sāradassī hoti.but one who sees materiality, etc., in detail as a lump of froth, etc., is not one who sees a core in the coreless.
Visesato ca ajjhattikarūpaṃ asubhato passanto kabaḷīkārāhāraṃ parijānāti,226. And in particular, one who sees internal materiality as foul (ugly) fully understands nutriment consisting of physical nutriment.
asubhe subhanti vipallāsaṃ pajahati.He abandons the perversion [of perceiving] beauty in the foul (ugly),
Kāmoghaṃ uttarati, kāmayogena visaṃyujjati, kāmāsavena anāsavo hoti, abhijjhākāyaganthaṃ bhindati, kāmupādānaṃ na upādiyati.he crosses the flood of sense desire, he is loosed from the bond of sense desire, he becomes canker-free as regards the canker of sense desire, he breaks the bodily tie of covetousness. He does not cling with sense-desire clinging.
Vedanaṃdukkhato passanto phassāhāraṃ parijānāti,227. One who sees feeling as pain fully understands nutriment consisting of contact.
dukkhe sukhanti vipallāsaṃ pajahati,He abandons the perversion of perceiving pleasure in the painful.
bhavoghaṃ uttarati, bhavayogena visaṃyujjati, bhavāsavena anāsavo hoti, byāpādakāyaganthaṃ bhindati, sīlabbatupādānaṃ na upādiyati.He crosses the flood of becoming. He is loosed from the bond of becoming. He becomes canker-free as regards the canker of becoming. He breaks the bodily tie of ill will. He does not cling with rules-and-vows clinging.
Saññaṃ saṅkhāre ca anattato passanto manosañcetanāhāraṃ parijānāti,228. One who sees perception and formations as not-self fully understands nutriment consisting of mental volition.
anattani attāti vipallāsaṃ pajahati,He abandons the perversion of perceiving self in the not-self.
diṭṭhoghaṃ uttarati, diṭṭhiyogena visaṃyujjati, diṭṭhāsavena anāsavo hoti.He crosses the flood of views. He is loosed from the bond of views.
Idaṃsaccābhinivesakāyaganthaṃ bhindati, attavādupādānaṃ na upādiyati.He breaks the bodily tie of interpretations (insistence) that "This is the truth." He does not cling with self-theory clinging.
Viññāṇaṃ aniccato passanto viññāṇāhāraṃ parijānāti,229. One who sees consciousness as impermanent fully understands nutriment consisting of consciousness.
anicce niccanti vipallāsaṃ pajahati,He abandons the perversion of perceiving permanence in the impermanent.
avijjoghaṃ uttarati, avijjāyogena visaṃyujjati, avijjāsavena anāsavo hoti,He crosses the flood of ignorance. He is loosed from the bond of ignorance. He becomes canker-free as regards the canker of ignorance.
sīlabbataparāmāsakāyaganthaṃ bhindati, diṭṭhupādānaṃ na upādiyati.He breaks the bodily tie of holding to rules and vows. He does not [cling with false-] view clinging.
Evaṃ mahānisaṃsaṃ, vadhakādivasena dassanaṃ yasmā; Tasmā khandhe dhīro, vadhakādivasena passeyyāti.230. Such blessings there will be From seeing them as murderers and otherwise, Therefore the wise should see The aggregates as murderers and otherwise.
Iti sādhujanapāmojjatthāya kate visuddhimagge Paññābhāvanādhikāre Khandhaniddeso nāma Cuddasamo paricchedoThe fourteenth chapter called The Description of the Aggregates in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.