Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

Canon of the Higher Teaching

Named Sammohavinodanī

The Commentary on the the Book of Analysis

1.

Analysis of Aggregates

1. Commentary on the Suttanta Classification

1. The five aggregates - the aggregate of matter, etc. the aggregate of consciousness - this is called the Suttanta analysis in the Khandha Vibhaṅga, which is the first section of the Vibhaṅga treatise. Therein, "five" is a numerical delimitation. By this, it shows that there are neither fewer nor more than that. "Aggregates" is an indication of delimited phenomena. Here, this word "khandha" is seen in several contexts - in the sense of a heap, a quality, a designation, and conventional usage. Just as, monks, in the great ocean it is not easy to take the measure of water: so many āḷhaka measures of water, or so many hundreds of āḷhaka measures of water, or so many thousands of āḷhaka measures of water, or so many hundreds of thousands of āḷhaka measures of water - rather, it is reckoned simply as an incalculable, immeasurable great mass of water" - in such passages, "khandha" is in the sense of a heap. For a small quantity of water is not called a mass of water; only a large quantity is so called. Likewise, a small amount of dust is not called a mass of dust, a few cattle are not called a mass of cattle, a small amount of strength is not called a mass of strength, and a small amount of merit is not called a mass of merit. For only a large amount of dust is called a mass of dust, and only large quantities of cattle and so forth are called a mass of cattle, a mass of strength, and a mass of merit. In such passages as "the aggregate of virtue, the aggregate of concentration," however, "khandha" is in the sense of a quality. "The Blessed One saw a great log of wood being carried along by the current of the river Ganges." Here, "khandha" is in the sense of a designation. "That which is mind, mentality, mental state, etc. consciousness - the aggregate of consciousness" - in such passages, "khandha" is in the sense of conventional usage. Here, however, it is intended in the sense of a heap. For the meaning of "khandha" is the meaning of a lump, a collection, a group, a heap. Therefore, the aggregates should be understood as having the characteristic of a heap. It is also fitting to say that it has the meaning of a portion; for in the world, those who have taken a loan and are being pressed for repayment say: 'We shall pay in two instalments, we shall pay in three instalments.' Thus, it is also fitting to say that the aggregates have the characteristic of a portion. In this way, herein, "the aggregate of matter" means the heap of matter, the portion of matter; "the aggregate of feeling" means the heap of feeling, the portion of feeling - by this method, the meaning of the aggregate of perception and the rest should be understood.

By this much, the Perfectly Enlightened One showed that the heap of matter, which is analysed as "the four great elements and the matter derived from the four great elements" in the eleven categories such as past, future, and present, and which is of such variety as 'twenty-five portions of matter' and 'ninety-six portions of matter' - all of that, gathered together, is called the aggregate of matter. And that heap of feeling of the four planes, which is analysed as "pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling" in those same eleven categories - all of that, gathered together, he showed is called the aggregate of feeling. And that which is "perception born of eye-contact, etc. perception born of mind-contact" - that heap of perception of the four planes, analysed in those same eleven categories - all of that, gathered together, he showed is called the aggregate of perception. And that which is "volition born of eye-contact, etc. volition born of mind-contact" - that heap of volition of the four planes, analysed in those same eleven categories - all of that, gathered together, he showed is called the aggregate of mental activities. And that which is "eye-consciousness, ear-, nose-, tongue-, and body-consciousness, mind-element, and mind-consciousness-element" - that heap of consciousness of the four planes, analysed in those same eleven categories - all of that, gathered together, he showed is called the aggregate of consciousness.

Furthermore, herein, all matter originating from the four sources is the aggregate of matter; feeling co-arisen with the eighty-nine types of consciousness beginning with the eight wholesome consciousnesses of the sense sphere is the aggregate of feeling; perception is the aggregate of perception; phenomena beginning with contact are the aggregate of mental activities; the eighty-nine types of consciousness are the aggregate of consciousness. Thus too should the demarcation of phenomena among the five aggregates be understood.

1.

Exposition of the Aggregate of Material Form

2. Now, in order to analyse and show those aggregates of matter and so forth, he said "Therein, what is the aggregate of matter" and so on. Therein, "therein" means among those five aggregates. "What" is a question expressing the desire to explain. "The aggregate of matter" is an indication of the dhamma being asked about. Now, analysing that, he said "whatever matter" and so on. Therein, "whatever" is an exhaustive inclusion without remainder. "Materiality" is a delimitation preventing over-extension. Thus, by these two words also, an exhaustive comprehension of matter has been made.

Therein, in what sense is it "matter"? Materiality (rūpa) is so called in the sense of being afflicted (ruppana). For this was said by the Blessed One -

"And why, monks, do you say 'matter'? Because it is transformed, monks, therefore it is called 'matter.' By what is it transformed? It is afflicted by cold, it is afflicted by heat, it is afflicted by hunger, it is afflicted by thirst, it is afflicted by the contact of gadflies, mosquitoes, wind, sun, and creeping things. Because it is afflicted, monks, therefore it is called 'matter'."

Therein, "why" is a question about the reason; the meaning is: for what reason do you say "matter," for what reason is it called "matter"? In "because it is afflicted," the word "because" here is an indication of the reason. The meaning is: because it is afflicted, therefore it is called "matter." "It is afflicted" means it is disturbed, struck, oppressed, and destroyed - this is the meaning. Thus, by this much ground, matter has been stated in the sense of being afflicted. It is also fitting to say that matter has the characteristic of being afflicted. For this is the characteristic of being afflicted.

Now, regarding "it is afflicted by cold" and so forth, first, affliction by cold is evident in the inter-cosmic hells. For between every three world-systems there is an inter-cosmic hell, measuring eight thousand leagues, where there is neither earth below nor the light of the moon, sun, lamps, or gems above - it is perpetual darkness. The bodily form of beings born there is three leagues in extent. They cling with long, broad claws to the mountain slopes like bats and hang head downwards. When, creeping about, they come within arm's reach of one another, then thinking "we have found food," busying themselves there, they turn over and fall into the world-sustaining waters; even when struck by cold winds, they break off like ripe madhuka fruits and fall into the water. As soon as they have fallen, with their skin, sinews, flesh, and bones being split apart by the extremely caustic cold water, they dissolve, crackling like a lump of flour dropped into boiling oil. Thus the transformation by cold is obvious in the inter-world hells. In the Mahiṃsaka country and other regions where it is cold with snowfall too, this is equally obvious. For there, beings, with bodies broken and split by the cold, even reach the destruction of life.

The transformation by heat is obvious in the great Avīci hell. For there, having been made to lie down on the heated iron ground, at the time of the fivefold binding and other tortures, beings experience great suffering.

The transformation by hunger is obvious in the sphere of ghosts and also in times of famine. For in the realm of the departed, beings do not so much as take any morsel of food with their hand and place it in their mouth for two or three intervals between Buddhas. The interior of the belly is like a hollow tree on fire. In famine, there is no measure of those who die without obtaining even a little rice gruel.

The transformation by thirst is obvious among the Kālakañjika demons and others. For there, beings are unable to obtain even a drop of water sufficient to moisten the heart or sufficient to moisten the tongue for two or three intervals between Buddhas. Even when they go to a river thinking "We shall drink water," the river becomes a sandy bed. Even when they enter the great ocean, the great ocean becomes a flat rock. They wander about, drying up, afflicted by intense suffering.

It is said that one Kālakañjika asura, unable to endure his thirst, descended into the great Ganges, which was a league in depth and breadth. At every place he went, the water dried up, smoke arose, and it became as though it were a time for walking on heated flat rocks. Having heard the sound of water, while wandering here and there, the night became light. Then, early in the morning, about thirty almsfood-wandering monks, going on their almsround, saw him and asked: "Who are you, good man?" "I am a ghost, venerable sir." "What are you seeking?" "Drinking water, venerable sir." "This Ganges is full, do you not see it?" "It is not suitable for me, venerable sir." "Then lie down on the bank of the Ganges; we shall pour water into your mouth." He lay down on his back on the sandy bank. The monks took out about thirty bowls and, fetching water again and again, poured it into his mouth. While they were thus doing, the time drew near. Then they said: "It is time for our almsround, good man; have you obtained even a taste?" The departed spirit said: "If, venerable sirs, even half a pasata measure from the water poured by about thirty masters with about thirty bowls has gone down my throat, may I not be released from the state of a departed spirit." Thus the transformation by thirst is obvious in the sphere of ghosts.

Affliction by gadflies and the like is evident in regions abounding with gadflies, flies, and the like. Herein, "gadflies" means tawny flies; "mosquitoes" means mosquitoes themselves; "winds" should be understood in terms of abdominal wind, back wind, and so forth. For in the body, a wind disease having arisen, breaks the hands, feet, back, and so on, makes one one-eyed, makes one humpbacked, makes one a cripple. "Sun" means the heat of the sun. The transformation by that is obvious in desert wildernesses and so on. A certain woman, it is said, having fallen behind the caravan at night in the desert wilderness, by day when the sun was rising, being unable to place her feet on the sand which was being heated, having lowered a basket from her head, stepped on it. Gradually, being unable to stand on the basket because of its being scorched by the heat, having placed a cloth on top of it, she stepped on it. When that too became heated, she laid face down the child she was holding in her arms, and stepping upon it while it cried and cried, together with it, she died in that very place from being overcome by heat.

"Serpents" means whatever beings of the long kind move along creeping. The affliction through contact with them should be understood by way of being bitten by venomous snakes and so forth.

Now, in order to show all matter - classified into twenty-five categories and ninety-six categories - that is comprised by the phrase "whatever matter," by placing it into the categories of past and so forth, he said "past, future, or present." Thereafter, in order to show that same matter by placing it into the four dyads beginning with the internal dyad, "internal or external" and so forth was stated. Thereafter, in order to show all this matter that has been shown by being comprised within the eleven categories, by collecting it together into one mass, "having collected that together" and so forth was stated.

Therein, "having collected that together" means that together; "having collected" means having gathered together; "having summarised" means having made a summary; this is what is stated - all this matter of the kind described, having made it into a heap through wisdom as being of one kind reckoned as the characteristic of being afflicted, is called the aggregate of matter. By this, it is shown that all matter is the aggregate of matter by way of assuming the state of a heap in the characteristic of being afflicted. For there is no aggregate of matter other than matter. And just as with matter, so too feeling and the rest, by assuming the state of a heap in the characteristic of being felt and so forth. For there are no aggregate of feeling and so forth other than feeling and the rest.

3. Now, showing by analysing separately the matter placed in each category, he said "Therein, what is past matter?" and so forth. "Therein" is a locative referring to the matrix established by placing in the eleven categories. This is what is meant - In the matrix established by the method beginning with "past, future, present," that which was stated as "past matter" - what is that? By this method the meaning in all the questions should be understood. The terms "past, ceased" and so forth have already been explained in the commentary on the past triad analysis of the Nikkhepa section. "The four primary elements" is the showing of the intrinsic nature of the matter stated as "past." And as here, so the meaning should be understood everywhere. By this he shows this - Past matter too comprises both the primary elements and the materiality produced dependent on the primary elements, and future matter too etc. and far and near matter too. For there is no matter other than the primary elements and the materiality that occurs dependent on the primary elements.

Another method - "Included in the past portion" means included in the past category alone; it has gone into the reckoning here alone. How? "The four primary elements and the materiality derived from the four primary elements." Thus the meaning should be understood everywhere. The terms of the exposition of future and present too have the same meaning as already stated above.

However, this designation of past, future, and present is twofold: according to the suttanta method and according to the Abhidhamma exposition. In the suttanta method, it is delimited by existence. For matter produced in past existences starting from rebirth-linking, whether produced in the immediately preceding existence or at the end of a hundred thousand koṭis of aeons, is all called past. Matter that will be produced in future existences starting from death, whether produced in the immediately next existence or at the end of a hundred thousand koṭis of aeons, is all called future. Matter occurring in the interval between death and rebirth-linking is called present. But in the Abhidhamma exposition, it is delimited by moment. For there are three moments of matter: arising, presence, and dissolution. Matter that has ceased after reaching these three moments, whether it ceased immediately before or at the end of a hundred thousand koṭis of aeons in the past, is all called past. Matter that has not reached the three moments, whether it has not reached them by merely a single mind-moment or at the end of a hundred thousand koṭis of aeons in the future, is all called future. But matter that has reached these three moments is called present. Therein, although this is a suttanta analysis, even so it should be understood that past, future, and present matter is expounded according to the Abhidhamma exposition alone.

Another method - This matter is called past in four ways, by means of period, continuity, occasion, and moment. Likewise for future and present. By means of period, firstly, for one being in one existence, what is before rebirth-linking is past, what is after death is future, and what is between the two is present. By means of continuity, that which is originated by a similar single season and originated by a single nutriment, even though occurring in succession, is present. Before that, what is originated by a dissimilar season or nutriment is past; after, it is future. Mind-born matter originated by a single cognitive process, a single impulsion, or a single attainment is present. Before that it is past; after, it is future. For kamma-originated matter, there is no division into past and so forth individually by means of continuity. However, the division of that into past and so forth should be understood by means of the support of those very season-originated, nutriment-originated, and consciousness-originated matters. By means of occasion, that which occurs in continuity during such occasions as a single moment, forenoon, afternoon, night, day, and so forth, is called present during that particular occasion. Before that it is past; after, it is future. By means of moment, that which is included within the three moments beginning with arising is called present. Before that it is past; after, it is future.

Furthermore, that whose function of cause and condition has been surpassed is past. That whose function of cause is completed but whose function of condition is not completed is present. That which has not reached both functions is future. Or, it is present at the moment of its own function. Before that it is past; after, it is future. And herein, only the exposition by moment and so forth is non-figurative; the rest are figurative. Among these, the non-figurative exposition is intended here. The terms of the exposition of the internal dyad too have the same meaning as stated below in the exposition of the internal triad. The terms coarse and so forth have the same meaning as stated in the description of the matter section.

6. In the exposition of the inferior dyad, "of those various beings" is a genitive expression referring to many beings. For if one were to say "of another and yet another," one speaking for a day or even for a hundred thousand aeons would say just this much. Thus the Teacher, encompassing all beings without remainder by just two words, said "of those various beings." For by this much, all further elucidation is accomplished. "Looked down upon" means held in low regard. "Despised" means known with contempt. Not even recognised as having form. "Scorned" means cast aside and discarded in the sense of not being worth taking up; they also say it means loathed. "Treated with contempt" means disparaged by speech saying "what is this worth?" "Not respected" means not regarded with esteem. "Low" means inferior. "Considered inferior" means regarded as inferior, known as being low. "Agreed upon as inferior" means agreed upon in the world as inferior, or agreed upon by the inferior, like excrement by excrement-eaters. "Undesirable" means unpleasing, or not sought after for the purpose of obtaining. Even if someone were to seek it, let them seek it. But this is simply the name of that object. "Unpleasant" means unwanted, or devoid of fortune. "Disagreeable" means not fixed upon the mind. For such an object is not fixed upon the mind. Alternatively, that which causes the mind to grow and increase is "agreeable" (manāpa); what is not agreeable is "disagreeable" (amanāpa).

Another method - "Undesirable" is due to the absence of excellence. That is exclusively among things originated by kamma, originated by unwholesome kamma. "Unpleasant" is due to not being a cause of happiness. "Disagreeable" is due to being a cause of suffering. "Forms, sounds" - this is the elucidation of its intrinsic nature. For in this passage, the five strands of sensual pleasure are classified as undesirable by way of being born of unwholesome kamma. But there is nothing undesirable that is born of wholesome kamma; all of it is desirable indeed.

The exposition of the term "superior" should be understood by the method opposite to what has been stated. In this passage, however, the five strands of sensual pleasure are classified as desirable by way of being born of wholesome kamma. For there is nothing undesirable that is born of wholesome kamma; all of it is desirable indeed. And just as among those born of kamma, so too among those originated by temperature and so forth there is desirability and undesirability; thus it should be understood that in this dyad, desirable and undesirable objects are distinguished. This, for now, is the agreed-upon commentary of the teachers. But a sophist says - There is no desirable and undesirable separately distinguished; it is spoken of according to the preference of those various individuals.

As he said -

"I say, great king, that the highest among the five types of sensual pleasure has agreeableness as its limit. Those very forms, great king, are agreeable to one person, and disagreeable to another. Those very sounds, odours, flavours, and tangible objects, great king, are agreeable to one person, and disagreeable to another."

Thus, since one person relishes and delights in those very forms and so forth, generating greed therein; Another becomes angry and irritated, generating aversion therein. For one they are desirable, pleasant, and agreeable; for another they are undesirable, unpleasant, and disagreeable. One takes them from the right as 'desirable, pleasant, and agreeable'; another takes them from the left as 'undesirable, unpleasant, and disagreeable'. Therefore, there is no separate classification of desirable and undesirable as such. For to those dwelling in the borderlands, even earthworms are desirable, pleasant, and agreeable, but to those dwelling in the middle country, they are extremely loathsome. And for those, peacock meat and the like are desirable, whilst for the others those are utterly repulsive.

He should be told - "Do you then say that there is no separate classification of desirable and undesirable objects?" "Yes, I say there is not." Again, having established the same position up to the third time, the question should be asked - "Is Nibbāna desirable or undesirable?" Knowing, he will say "desirable". Even if he would not say so, let him not say it. But Nibbāna is exclusively desirable. "Is it not that one person, when the praise of Nibbāna is being spoken, having become angry - having said 'You speak the praise of Nibbāna, but are there the five strands of sensual pleasure therein, abundant in food, drink, garlands, scents, ointments, beds, and clothing?' and when told 'There are not', saying 'Enough of your Nibbāna!' and when the praise of Nibbāna is being spoken, having become angry, blocks both ears" - is this desirable? But according to his position, in your doctrine Nibbāna would be undesirable. But this should not be taken thus. For he speaks with a distorted perception. And through distortion of perception, that very same object is desirable for one and undesirable for another."

But there is a separate classification of desirable and undesirable objects. According to whom is it classified? According to the middling being. For this is not classified according to those of great sovereignty such as Mahāsammata, Mahāsudassana, Dhammāsoka, and the like. For even a divine-like object appears disagreeable to them. Nor is it classified according to those in extreme misfortune for whom food and drink are difficult to obtain. For even broken rice and leftover food, and even the taste of rotten meat, are exceedingly sweet and like ambrosia to them. But it is classified according to middling beings - accountants, ministers, wealthy householders, merchants, and the like - who obtain what is desirable at times and what is undesirable at times. For such persons are able to discern what is desirable and undesirable.

But the Elder Tipiṭaka Cūḷanāga said - "The desirable and undesirable is determined solely by way of resultant consciousness, not by way of javana. Javana, however, through the distortion of perception, becomes attached to what is desirable itself, and becomes averse to what is desirable itself; becomes attached to what is undesirable itself, and becomes averse to what is undesirable itself." This, however, is definitively determined solely by way of resultant consciousness. For it is not possible to deceive resultant consciousness. If the object is desirable, wholesome resultant consciousness arises. If it is undesirable, unwholesome resultant consciousness arises. Although those of wrong view, having seen the Buddha, or the Saṅgha, or great shrines and other sublime objects, close their eyes and experience displeasure, and having heard the sound of the Dhamma, block their ears, their eye-consciousness and ear-consciousness are nevertheless only wholesome resultant consciousness.

Although dung-eating pigs and the like, having smelt the odour of dung, become joyful thinking 'we shall get to eat,' yet in seeing the dung, their eye-consciousness, in smelling its odour, their nose-consciousness, and in tasting its flavour, their tongue-consciousness are only unwholesome resultant consciousness. And although a pig that has been tied up and made to lie on a fine bed squeals, through the distortion of perception displeasure arises only in its javana, while its body-consciousness is only wholesome resultant consciousness. Why? Because of the desirability of the object.

Furthermore, the desirable and undesirable should be understood also by way of the sense doors. For dung-mud that is pleasant to touch is undesirable at the eye-door and nose-door, but desirable at the body-door. For one being struck with the wheel-turning monarch's gem-treasure, or for one impaled on a golden stake, the gem-treasure and golden stake are desirable at the eye-door, but undesirable at the body-door. Why? Because of the production of great suffering. Thus it should be understood that the desirable and undesirable is definitively determined solely by resultant consciousness.

Regarding "or else, with reference to each and every" - here the method stated above should not be applied. For the Blessed One does not break down what is conventionally agreeable, but he breaks down what is agreeable to the individual. Therefore, inferiority and superiority should be understood solely by way of "or else, with reference to each and every," taking one thing in comparison with another. For the matter of hell beings is inferior, having reached the extreme; in comparison with that, the matter of nāgas and supaṇṇas among animals is called superior. Their matter is inferior; in comparison with that, the matter of hungry ghosts is called superior. Theirs too is inferior; in comparison with that, the matter of country folk is called superior. Theirs too is inferior; in comparison with that, the matter of village headmen is called superior. Theirs too is inferior; in comparison with that, the matter of provincial lords is called superior. Theirs too is inferior; in comparison with that, the matter of regional kings is called superior. Theirs too is inferior; in comparison with that, the matter of the wheel-turning monarch is called superior. His too is inferior; in comparison with that, the matter of earth-bound deities is called superior. Theirs too is inferior; in comparison with that, the matter of the deities of the Cātumahārājika realm is called superior. Theirs too is inferior; in comparison with that, the matter of the deities of the Tāvatiṃsa realm is called superior, etc. The matter of the Akaniṭṭha deities, however, having reached the summit, is called superior.

7. In the exposition of the far-dyad, the femininity-faculty and so forth have already been analysed above. In this dyad, however, subtle matter is called "far" in the sense of being difficult to comprehend, due to the difficulty of penetrating its characteristics. Gross matter is called "near" in the sense of being easy to comprehend, due to the ease of penetrating its characteristics. And at the conclusion of edible food, at the point of assignment, it was not assigned as "this is called matter that is far." Why? For "far" is of two kinds - by characteristic and by location. Therein, what is far by characteristic has not been stated; that should be stated as far by location. Therefore it was not stated as "far." In order to show that gross matter is far by location, without assigning it, he stated "or whatever other" and so forth. The same method applies in the exposition of the term "near." Therein, "not near" means not in proximity; "not approaching" means removed; "far" means at a distance; "not in the vicinity" means not close by. "This is called matter that is far" means this fifteen-fold subtle matter is far by characteristic, whilst the ten-fold gross matter is called far by location by means of the "or whatever" clause. The exposition of the term "near" is clear in meaning.

"This is called matter that is near" means this ten-fold gross matter is near by characteristic, whilst the fifteen-fold subtle matter is called near by location by means of the "or whatever" clause. But from what extent is matter called "near" by way of location? And from what extent is it called "far"? For those speaking in ordinary conversation, the range of hearing is twelve cubits. Within that range, matter is near; beyond it, far. Therein, subtle matter that is far is far both by characteristic and by location; but when it is near, it is near only by location, not by characteristic. Gross matter that is near is near both by characteristic and by location; when it is far, it is far only by location, not by characteristic.

Regarding "or else, with reference to each and every" - here the method stated above should not be applied. For below, he proceeded by dividing. Here, however, he does not divide what is far by characteristic, but divides only what is far by location. For here, far and near are shown with reference to each and every matter. For one's own matter is called "near"; even that of another who has entered the womb is far. That of one who has entered the womb is near; that of one standing outside is far. That of one lying on the same bed is near; that of one standing outside the entrance is far. Matter within the dwelling is near; outside the dwelling is far. Matter within the monastery is near; outside the monastery is far. Matter within the boundary is near; outside the boundary is far. Matter within the village district is near; outside the village district is far. Matter within the country is near; outside the country is far. Matter within the kingdom's boundary is near; outside the kingdom's boundary is far. Matter within the ocean is near; matter outside the ocean is far. Matter within the world-sphere is near; outside the world-sphere is far.

This is the exposition of the aggregate of form.

2.

Exposition of the Aggregate of Feeling

8. In the exposition of the aggregate of feeling and so forth, setting aside what is similar to what has been stated above, we shall explain only what is new. "Whatever feeling" encompasses feeling of the four planes. "Pleasant feeling" and so forth are stated in order to show by way of intrinsic nature the feeling that has been described in terms of past and so forth. Therein, pleasant feeling is partly bodily, partly mental. Likewise painful feeling. Neither-painful-nor-pleasant feeling, however, with reference to the sensitive body of the eye and so forth, is said figuratively to be "partly bodily, partly mental." Therein, all bodily feeling belongs to the sense-sphere. Likewise mental painful feeling. Mental pleasant feeling, however, belongs to three planes. Neither-painful-nor-pleasant feeling belongs to four planes. The state of being past and so forth of all varieties of that feeling should be understood by way of continuity and by way of momentariness and so forth.

Therein, by way of continuity, that which is included within a single cognitive process, a single series of javanas, or a single attainment, and that which occurs in conjunction with a single type of object, is present. What is before that is past; what is after is future. By way of momentariness and so forth, feeling that is included within the three moments, situated between the past end and the future end, and performing its own function, is present. What is before that is past; what is after is future. Therein, it should be understood that this exposition is made with reference to the state of being past and so forth by way of momentariness and so forth.

11. In the exposition of gross and subtle, "unwholesome feeling" and so forth are stated to show the gross and subtle nature by way of origin. "Unpleasant feeling is gross" and so forth are by way of intrinsic nature. "Feeling of one not attained" and so forth are by way of person. "With mental corruptions" and so forth are stated to show the gross and subtle nature by way of mundane and supramundane. Therein, first, the unwholesome is gross in the sense of being accompanied by agitation and in the sense of having unpleasant result. The wholesome is subtle in the sense of being free from agitation and in the sense of having pleasant result. The indeterminate is subtle in the sense of being without exertion and in the sense of being without result. The wholesome and unwholesome are gross in the sense of being with exertion and in the sense of having result. The indeterminate is subtle in the manner already stated.

The unpleasant is gross in the sense of being disagreeable and in the sense of being painful. The pleasant is subtle in the sense of being agreeable and in the sense of being happy. The neither-unpleasant-nor-pleasant is subtle in the sense of being tranquil and in the sense of being superior. The pleasant and unpleasant are gross in the sense of agitating and in the sense of pervading. For pleasant feeling too agitates and pervades. Likewise unpleasant feeling too. For pleasure, when arising, arises agitating, stirring up, suffusing, pressing, and covering the entire body, as if being sprinkled with a pot of cool water. Pain, when arising, arises as if a heated ploughshare were entering inside, as if being burnt externally with a grass torch. But neither-unpleasant-nor-pleasant is subtle in the manner already stated. Feeling of one not attained is gross because of being scattered among various objects. Feeling of one attained is subtle because it moves only upon a single sign. That with mental corruptions is gross because of being a cause for the arising of mental corruptions. The course of mental corruptions is indeed exclusively gross. That without mental corruptions is subtle in the opposite manner to what has been stated.

Therein, one person is skilled neither in the wholesome triad nor in the feeling triad. He, thinking "I shall preserve the wholesome triad," breaks the feeling triad; thinking "I shall preserve the feeling triad," he breaks the wholesome triad. One, thinking "I shall preserve the triad," breaks the distinction of planes. One does not break. How? "Pleasant and unpleasant feeling is gross, neither-unpleasant-nor-pleasant feeling is subtle" - thus it is stated in the feeling triad. One rejects that - not all neither-unpleasant-nor-pleasant is subtle. For that is wholesome too, unwholesome too, and indeterminate too. Therein, the wholesome and unwholesome are gross, the indeterminate is subtle. Why? Because it has come thus in the text of the wholesome triad. Thus the wholesome triad is preserved, but the feeling triad is broken.

As for what is stated in the wholesome triad: "Wholesome-unwholesome feeling is gross, indeterminate feeling is subtle," one person rejects this - not all indeterminate feeling is subtle. For that is pleasant, unpleasant, and neither-unpleasant-nor-pleasant. Therein, pleasant-unpleasant is gross, neither-unpleasant-nor-pleasant is subtle. Why? Because it has come thus in the canonical text of the feeling triad. Thus the feeling triad is preserved, but the wholesome triad is broken. However, without looking at the feeling triad in the place where the wholesome triad has come, and without looking at the wholesome triad in the place where the feeling triad has come, one who speaks of the grossness and subtlety of the wholesome and so forth by the characteristic of the wholesome triad, and of the pleasant and so forth by the characteristic of the feeling triad, does not break them.

As for what is stated in the wholesome triad: "Wholesome-unwholesome feeling is gross, indeterminate feeling is subtle," therein one person says: "Even wholesome supramundane feeling is called gross, and resultant feeling, even that co-arisen with the two groups of five consciousnesses, is called subtle." He, making such peaceful and superior supramundane feeling called gross, and making rootless, inferior, dull feeling associated with the two groups of five consciousnesses called subtle, thinking "I shall preserve the triad," breaks the distinction between planes. However, one who speaks by connecting the wholesome in each and every plane with the resultant of that very same plane does not break it. Herein this is the method - sense-sphere wholesome is gross; sense-sphere resultant is subtle. Fine-material-sphere, immaterial-sphere, and supramundane wholesome is gross; fine-material-sphere, immaterial-sphere, and supramundane resultant is subtle. One who speaks by this method does not break it.

But the Elder Tipiṭaka Cūḷanāga said - "In the unwholesome, grossness and subtlety should not be extracted. For that is exclusively gross. In the supramundane too, grossness and subtlety should not be extracted. For that is exclusively subtle." Having brought this statement, they told it to the Elder Tipiṭaka Cūḷābhaya - "Thus has the Elder spoken." The Elder Tipiṭaka Cūḷābhaya said - "Having mastered the Abhidhamma of the Perfectly Enlightened One, there is no place where a method is fitting to be given for even one term or for two terms where the method has not been given, and there is no place where a method is fitting to be applied where the method has not been applied. But here a certain one, going about thinking 'I am a teacher,' has scruples when extracting grossness and subtlety in the unwholesome. However, grossness and subtlety has been extracted by the Perfectly Enlightened One even in the supramundane." And having spoken thus, he cited this sutta - "Therein, venerable sir, that practice which is painful with slow higher knowledge, this practice, venerable sir, is declared inferior in both respects - because of its painfulness and because of its slowness." For herein the four practices are spoken of as a mixture of mundane and supramundane.

Regarding "or else, with reference to each and every" - here the method stated above should not be applied. It should be explained only by way of "or else, with reference to each and every." For unwholesome is twofold - accompanied by greed and accompanied by aversion. Therein, that accompanied by aversion is gross, that accompanied by greed is subtle. That accompanied by aversion is also twofold - fixed and unfixed. Therein, the fixed is gross, the unfixed is subtle. Among the fixed, that which persists for an aeon is gross, that which does not persist for an aeon is subtle. Among those persisting for an aeon, the unprompted is gross, the prompted is subtle. That accompanied by greed is also twofold - associated with wrong view and dissociated from wrong view. Therein, that associated with wrong view is gross, that dissociated from wrong view is subtle. Among those associated with wrong view, the fixed is gross, the unfixed is subtle. That too, the unprompted is gross, the prompted is subtle.

In brief, regarding the unwholesome, that which gives much resultant is gross, that which gives little is subtle. Regarding the wholesome, however, that of little resultant is gross, that of much resultant is subtle. Among the fourfold wholesome, sense-sphere wholesome is gross, fine-material-sphere wholesome is subtle. That too is gross, immaterial-sphere wholesome is subtle. That too is gross, supramundane wholesome is subtle. This, for now, is the method without differentiation among the planes.

With differentiation, however, sense-sphere wholesome is threefold by way of that born of giving, that born of virtue, and that born of mental development. Therein, that born of giving is gross, that born of virtue is subtle. That too is gross, that born of mental development is subtle. That too is twofold: with two root-causes and with three root-causes. Therein, that with two root-causes is gross, that with three root-causes is subtle. That with three root-causes is also twofold by the distinction of prompted and unprompted. Therein, the prompted is gross, the unprompted is subtle. In the fine-material sphere, first jhāna wholesome feeling is gross, second jhāna wholesome feeling is subtle, etc. fourth jhāna wholesome feeling is subtle. That too is gross, base of boundless space wholesome feeling is subtle. Base of boundless space wholesome feeling is gross, etc. Base of neither-perception-nor-non-perception wholesome feeling is subtle. That too is gross, that co-arisen with insight is subtle. That too is gross, that co-arisen with the path of stream-entry is subtle. That too is gross, etc. that co-arisen with the path of arahantship is subtle.

Among the fourfold resultant, sense-sphere resultant feeling is gross, fine-material-sphere resultant feeling is subtle. That too is gross, etc. supramundane resultant feeling is subtle. Thus far without differentiation.

With differentiation, however, sense-sphere resultant is either rootless or with roots. That with roots is either with two roots or with three roots. Therein, rootless is gross, with roots is subtle. That too, with two roots is gross, with three roots is subtle. Therein too, prompted is gross, unprompted is subtle. First jhāna resultant is gross, second jhāna resultant is subtle, etc. fourth jhāna resultant is subtle. That too is gross, base of boundless space resultant is subtle. That too is gross, etc. base of neither-perception-nor-non-perception resultant is subtle. That too is gross, stream-entry fruition feeling is subtle. That too is gross, once-returner, etc. arahantship fruition feeling is subtle.

Among the three functionals, sense-sphere functional feeling is gross, fine-material-sphere functional feeling is subtle. That too is gross, immaterial-sphere functional feeling is subtle. Thus far without differentiation. With differentiation, however, when sense-sphere functional is divided by way of rootless and so forth, rootless functional feeling is gross, with roots is subtle. That too, with two roots is gross, with three roots is subtle. Therein too, prompted is gross, unprompted is subtle. Functional feeling in the first jhāna is gross, in the second jhāna is subtle. That too is gross, in the third, etc. in the fourth is subtle. That too is gross, base of boundless space functional feeling is subtle. That too is gross, base of boundless consciousness, etc. base of neither-perception-nor-non-perception functional feeling is subtle. What is gross, that is inferior. What is subtle, that is superior.

13. In the exposition of the distant dyad, unwholesome feeling is distant from wholesome and indeterminate feelings in the sense of being dissimilar and in the sense of being unconnected. By this method, distance should be understood in all terms. For even if three persons possessing unwholesome feelings and so forth and three persons possessing unpleasant feelings and so forth are seated on one couch, their feelings too are indeed called distant in the sense of being dissimilar and in the sense of being unconnected. The same method applies also to those possessing feelings of one attained and so forth. But unwholesome is called near to unwholesome in the sense of being similar and in the sense of being alike. By this method, nearness should be understood in all terms. For even if among three persons possessing unwholesome feelings and so forth, one is in the sensuous realm of existence, one in the fine-material realm of existence, and one in the immaterial realm of existence, their feelings too are indeed called near in the sense of being similar and in the sense of being alike. The same method applies also to those possessing wholesome feelings and so forth.

As for "or else, with reference to each and every," here it should be explained by way of "or else, with reference to each and every" itself, without looking at the method below. And when explaining, the near should not be derived from the distant, but the distant should be derived from the near. For unwholesome is twofold - accompanied by greed and accompanied by aversion. Therein, that accompanied by greed is called near to that accompanied by greed, and called distant from that accompanied by hatred. That accompanied by hatred is called near to that accompanied by hatred, and called distant from that accompanied by greed. That accompanied by hatred too, when fixed, is called near to the fixed. So too the unfixed. Following the distinctions of aeon-lasting, unprompted and prompted, and in those accompanied by greed and so forth the distinctions of associated with wrong view and so forth - all as elaborated in the exposition of the gross dyad - it should be understood that feeling of each particular category is near only to feeling of that same category, and the other is distant from the other.

This is the exposition of the aggregate of feeling.

3.

Exposition of the Aggregate of Perception

14. In the exposition of the aggregate of perception, "whatever perception" encompasses perception of the four planes. "Perception born of eye-contact" and so forth are stated in order to show by way of intrinsic nature the perception indicated by way of past and so forth. Therein, that which is born from eye-contact or born in eye-contact is called "born of eye-contact." The same method applies to the remaining ones as well. And here, the first five have as their basis only the eye-sensitivity and so forth. That born of mind-contact may have the heart-base or may be without a base. All are perception of the four planes.

17. In the exposition of the gross dyad, "born of contact with impingement" means: contact that has arisen having made the eye-sensitivity and so forth, which possess impingement, as base, and in relation to visible form and so forth, which possess impingement, is called contact with impingement. That which is born from that or in that is called born of contact with impingement. Perception born of eye-contact, etc. perception born of body-contact - this too is a name for that very same perception derived from the base. Perception of visible form, etc. perception of tangible objects - this too is a name for that very same perception derived from the object. This, however, is a name derived from both base and object. For, depending on bases that possess impingement, and in relation to objects that possess impingement, this is called perception born of contact with impingement because of its arising thus. By way of method, the name "born of mind-contact" also applies to this very perception. For eye-consciousness is called mind. The contact co-arisen with that is called mind-contact. Born in that mind-contact, or born from that mind-contact - thus it is born of mind-contact. Likewise, ear-, nose-, tongue-, and body-consciousness are called mind. The contact co-arisen with that is called mind-contact. Born in that mind-contact, or born from that mind-contact - thus it is born of mind-contact.

By way of method, the name "perception born of contact with designation" also applies to this very perception. For the three immaterial aggregates, themselves being the supporting factors, give the name "perception born of contact with designation" to the perception co-arisen with them. In the absolute sense, however, perception born of contact with impingement is five-door perception, and perception born of contact with designation is mind-door perception. Therein, five-door perception is gross because it can be known even by looking. For one who gazes with lust, they know by merely looking that 'he gazes with lust'; one who gazes with anger, they know that 'he gazes with anger'.

Herein is this story - It is said that two women were sitting and spinning thread. When two young monks were walking through the village, one walking in front looked at one of the women. The other woman asked her: 'Why did he look at you?' 'This monk did not look at me with a mind of desire, but he looked with the perception of a younger sister.' When those two, having walked through the village, were sitting in the sitting hall, the other monk asked that monk - 'Did you look at that woman?' 'Yes, I looked.' 'For what purpose?' 'Because of her resemblance to my sister, I looked at her,' he said. Thus it should be understood that five-door perception can be known even by looking. But this is based solely on the sensitivity as base. Some, however, explain it as occurring in the javana process. Mind-door perception, however, is subtle because even when sitting on the same bed or the same seat, one who is thinking and pondering about something else can only be known by asking 'What are you thinking? What are you pondering?' and then knowing through his words alone. The remainder is similar to the feeling aggregate.

This is the exposition of the aggregate of perception.

4.

Exposition of the Aggregate of Volitional Formations

20. In the exposition of the aggregate of mental activities, "whatever activities" encompasses the mental activities of the four planes. "Volition born of eye-contact" and so forth are stated in order to show, by way of their intrinsic nature, the mental activities that have been indicated as past and so forth. "Born of eye-contact" and so forth have the same meaning as already explained. "Volition" is stated by way of the principal mental activity at the lowest level. For at the lowest level, at the very least, four mental activities arise together with eye-consciousness as found in the canonical text. Among these, volition is the principal one, being evident in the sense of accumulating. Therefore, this alone is taken. However, the mental activities associated with it are taken as taken when that is taken. Here too, the first five are based on the physical bases such as the eye-sensitivity and so forth. That born of mind-contact may have the heart-base or may be without a base. All are volitions of the four planes. The remainder is similar to the feeling aggregate.

This is the exposition of the aggregate of volitional formations.

5.

Exposition of the Aggregate of Consciousness

26. In the exposition of the aggregate of consciousness, "whatever consciousness" encompasses consciousness of the four planes. "Eye-consciousness" and so forth are stated in order to show by way of intrinsic nature the consciousness indicated by way of past and so forth. Therein, the five types beginning with eye-consciousness have as their bases only the sensitive matter of the eye and so forth, while mind-consciousness has either the heart-base or is without a base. All is consciousness of the four planes. The remainder is similar to the feeling aggregate.

This is the exposition of the aggregate of consciousness.

Miscellaneous Discussion

Now, with regard to all five aggregates, miscellaneous matters should be understood by way of sixteen aspects: by way of arising together, by way of what is prior and posterior, by way of the delimitation of duration, by way of single arising and diverse cessation, by way of diverse arising and single cessation, by way of single arising and single cessation, by way of diverse arising and diverse cessation, by way of past, future and present, by way of internal and external, by way of gross and subtle, by way of inferior and superior, by way of far and near, by way of condition, by way of origination, by way of being fully accomplished, and by way of being conditioned.

Therein, arising together is twofold - arising together of womb-born beings and arising together of spontaneously-born beings. Therein, the arising together of womb-born beings should be understood thus - For womb-born beings, at the moment of relinking, the five aggregates manifest together, neither after nor before one another. At that moment, the continuity of matter that has manifested, reckoned as the embryonic stage, is minute. Having said "the amount that could be dropped by a single effort of a small fly," it was then said: "That is too much; the amount of a drop remaining at the tip of a fine needle after dipping it in oil and withdrawing it, having dripped off." Rejecting that too, it was said: "The amount of a drop remaining at the tip of a single hair after lifting it out of oil, having dripped off." Rejecting that too, it was said: "When a hair of the people in this country is split into eight parts, one portion of those is the measure of a hair of the people of Uttarakuru; the amount of a drop remaining at the tip of that hair after being drawn out of clarified sesame oil" was said. Rejecting that too: "That is too much; birth-down is indeed fine; the amount of a drop remaining at the tip of one fibre of that, after dipping it in clarified sesame oil and drawing it out, having dripped off" was said. And this is clear, limpid, unmuddied, pure, of the same colour as a drop of clarified sesame oil. And this too was said -

Thus, in this minute continuity of matter, there are three heads of continuity - the base-decad, the body-decad, and the sex-decad by way of the femininity faculty for a woman and by way of the masculinity faculty for a man. Therein, the base-materiality, its supporting four great elements, colour, smell, taste, and nutritive essence dependent upon them, and life faculty - this is called the base-decad. Body-sensitivity, its supporting four great elements, colour, smell, taste, and nutritive essence dependent upon them, and life faculty - this is called the body-decad. For a woman, femininity; for a man, masculinity; its supporting four great elements, colour, smell, taste, and nutritive essence dependent upon them, and life faculty - this is called the sex-decad.

Thus, for womb-born beings, at the moment of relinking, by the highest reckoning, thirty kamma-born material phenomena constitute what is called the material aggregate. However, feeling co-arisen with the relinking consciousness is the feeling aggregate, perception is the perception aggregate, volitional formations are the volitional formations aggregate, and the relinking consciousness is the consciousness aggregate. Thus, for womb-born beings, at the moment of relinking, the five aggregates are complete. But if the relinking is that of a neuter being, the sex-decad is lacking. By virtue of the two decads, twenty kamma-born material phenomena constitute what is called the material aggregate. The feeling aggregate and the rest are of the manner already stated. Thus too, for womb-born beings, at the moment of relinking, the five aggregates are complete.

At this point, the continuity of the three origins should be discussed. However, without discussing that, what is called the "spontaneous arising" is shown. For spontaneously-born beings with complete sense bases, at the moment of relinking, the three mentioned above and the eye-decad, ear-decad, nose-decad, and tongue-decad - thus seven heads of material continuity - come into being. Therein, the eye-decad and the rest are similar to the body-decad. But for a neuter being, there is no sex-decad. Thus, for spontaneously-born beings with complete sense bases, seventy and sixty kamma-born material phenomena respectively constitute what is called the material aggregate. The feeling aggregate and the rest are of the manner already stated. Thus, for spontaneously-born beings, at the moment of relinking, the five aggregates are complete. This is called the "spontaneous arising." Thus, for now, the five aggregates should be understood "in terms of arising."

"In terms of before and after" - thus, when the five aggregates have arisen simultaneously for womb-born beings, does matter first originate matter, or does non-matter? Matter originates matter itself, not non-matter. Why? Because the relinking consciousness is not a producer of matter. For the relinking consciousness of all beings, the death consciousness of one whose taints are destroyed, the five pairs of sense-consciousness, and the four immaterial-sphere resultants - these sixteen types of consciousness do not originate matter. Therein, the relinking consciousness does not originate matter due to the weakness of the base, due to its being unestablished, due to the deficiency of conditions, and due to its being a newcomer. Therein, the co-arisen base is weak at the moment of arising - thus, due to the weakness of the base, it does not originate matter. Just as a man falling down a precipice cannot be a support for another, so too this, being hurled by the force of kamma, is as if falling down a precipice, unestablished. Thus, due to being hurled by the force of kamma and due to being unestablished, it does not originate matter.

And the relinking consciousness has arisen simultaneously with the base, neither after nor before. Its base cannot become a condition by being pre-arisen. If it could, it would originate matter. Even where the base can become a condition by being pre-arisen and the continuity is connected, there too consciousness originates matter only when not deficient in its factors. For if consciousness were to originate matter at the moment of presence or at the moment of dissolution, the relinking consciousness too would originate matter. But consciousness does not originate matter in those two moments. Just as a mushroom bud rising from the ground rises taking up particles of dust, so consciousness, depending on the pre-arisen base, rises at the moment of arising taking up eight material phenomena. And since at the moment of relinking the base cannot become a condition by being pre-arisen, due to the deficiency of conditions too, the relinking consciousness does not originate matter.

And just as a stranger who has gone to a place he has never visited before is unable to say to others - 'Come, sirs, I shall show you food, drink, perfumes, garlands and so forth within the village' - owing to it being unfamiliar territory to him and to his insignificance, just so the relinking consciousness, being a stranger, does not produce matter owing to its own strangeness. Moreover, the relinking consciousness does not produce matter because the thirty or so kamma-born material phenomena have already occupied the place of consciousness-originated material phenomena.

However, the death consciousness of one whose taints are destroyed does not produce matter because the root of the round has been stilled. For in all existences, the root of the round has been stilled for him, is incapable of arising, and there is no continuity in renewed existence. But for a stream-enterer, the root of the round is stilled only in the eighth existence, setting aside seven existences. Therefore, his death consciousness produces matter in seven existences, that of a once-returner in two, and that of a non-returner in one. For one whose taints are destroyed, it does not produce matter at all, because the root of the round has been stilled in all existences.

In the case of the two sets of five-fold consciousness, there is no jhāna factor, no path factor, and no root, thus the mental factor is weak; owing to the weakness of the mental factor, they do not produce matter. The four immaterial resultants do not produce matter because of the non-existence of matter in that existence. And not only those alone, but whatever other forty-two types of consciousness arise in that existence - namely, eight sense-sphere wholesome, ten unwholesome, nine functional, four immaterial wholesome, four immaterial functional, three path consciousnesses, and four fruition consciousnesses - they too do not produce matter there precisely because of the non-existence of matter. Thus the relinking consciousness does not produce matter.

Temperature, however, is the first to produce matter. What is this so-called temperature? It is the fire element internal to the thirty or so kamma-born material phenomena arisen at the moment of relinking. That, having reached the standing phase, produces eight material phenomena. Temperature is indeed of slow cessation; consciousness is of quick cessation. While that endures, sixteen consciousnesses arise and cease. Among those, immediately after the relinking, the first life-continuum consciousness produces eight material phenomena at the very moment of arising. When, however, the time for the arising of sound occurs, then temperature and consciousness will produce what is called the sound-nonad. Nutriment also, having reached the standing phase, produces eight material phenomena. But whence comes nutriment for it? From the mother. And this too was said -

Thus the child gone into the womb is sustained by the nutriment-essence of the food and drink swallowed by the mother. That very nutriment-essence, having reached the standing phase, produces eight material phenomena. But is not that nutriment-essence coarse? And the base subtle? How does it become established there? At first it does not become established; it becomes established when one or two weeks have passed. Whether it becomes established before or after that, whenever the nutriment-essence of the food and drink swallowed by the mother becomes established in the child's body, then it produces eight material phenomena.

For a spontaneously arisen being too, when born in a place where naturally prepared foods and eatables exist, having taken those and swallowed them, the nutriment that has reached its station produces matter. One is born in a wilderness devoid of food and drink, and there is a great famine; he himself rolls saliva with his tongue and swallows it. Even there, the nutriment that has reached its station produces matter.

Thus, among the twenty-five categories, only two kinds of matter produce matter - the fire element and nutriment made into morsels. Among non-material phenomena too, only two things produce matter - consciousness and volitional action. Therein, matter is weak at the moment of arising and at the moment of dissolution, but strong at the moment of presence; therefore it produces matter at the moment of presence. Consciousness is weak at the moment of presence and at the moment of dissolution, but strong only at the moment of arising; therefore it produces matter only at the moment of arising. Volitional action serves as a condition only after it has ceased. For even action accumulated in the past, at the end of a hundred thousand crores of aeons, serves as a condition now. Action accumulated now serves as a condition even at the end of a hundred thousand crores of aeons in the future. Thus it should be understood 'in terms of what is prior and posterior'.

'In terms of the delimitation of duration': for how long a duration does matter persist? For how long does non-material phenomena persist? Matter has slow transformation and slow cessation. Non-material phenomena have swift transformation and swift cessation. While matter still persists, sixteen mind-moments arise and cease. But it ceases together with the seventeenth mind-moment. Just as if a man were to strike a branch of a tree with a club thinking 'I shall make the fruits fall', and both fruits and leaves would be released from their stalks at the very same moment. Therein, the fruits, due to their heaviness, fall to the ground first, and the leaves, due to their lightness, afterwards. In the same way, just as the fruits and leaves are released from their stalks at the same moment by the blow of the club, so is the manifestation of material and non-material phenomena at the same moment at the moment of relinking; just as the fruits fall to the ground first due to their heaviness, so while matter still persists, sixteen mind-moments arise and cease; just as the leaves fall to the ground afterwards due to their lightness, so matter ceases together with the seventeenth mind-moment.

Therein, although matter has slow cessation and slow transformation, and consciousness has swift cessation and swift transformation, neither can matter proceed leaving behind non-material phenomena, nor can non-material phenomena proceed leaving behind matter. The occurrence of both is of equal measure. Herein this is the simile - one man has short legs, and one has long legs. When they walk along a path together, while the long-legged one takes one step, the other, stepping foot after foot, goes with sixteen steps. The long-legged one, during the sixteen steps of the short-legged one, stretches and draws back his own foot, making only one step. Thus neither can surpass the other. The walking of both is of equal measure only. This should be seen as having the same accomplishment. Non-material phenomena are like the short-legged man; matter is like the long-legged man; just as during the time the long-legged one takes one step, the other takes sixteen steps, so while matter still persists, sixteen mind-moments among non-material phenomena arise and cease; just as during the sixteen steps of the short-legged man among the two men, the other stretches and draws back his own foot making one step, so matter ceases together with the seventeenth mind-moment; just as the walking of the two men proceeds in equal measure without one leaving the other behind, so non-material phenomena proceed in equal measure without leaving behind matter, and matter without leaving behind non-material phenomena. Thus it should be understood 'in terms of the delimitation of duration'.

"With regard to simultaneous arising and diverse cessation" - this should be explained setting aside the last kamma-born matter. For the first is the rebirth-linking consciousness, the second is the life-continuum, the third is the life-continuum, etc. the sixteenth is the life-continuum. Among these, for each one there are three sub-moments by way of arising, presence, and dissolution. Therein, in each of the three sub-moments of each consciousness, thirty or more kamma-born material phenomena arise. Among these, the kamma-born matter that originated at the arising moment of the rebirth-linking consciousness ceases at the very arising moment of the seventeenth life-continuum consciousness; that originated at the presence moment ceases at the very presence moment; that originated at the dissolution moment ceases at the very dissolution moment. Thus, beginning with the second life-continuum consciousness, the method should be applied by connecting each with its own seventeenth consciousness. Thus sixteen triads make forty-eight. This is called the continuity of forty-eight kamma-born material phenomena. And this continuity proceeds uninterruptedly like a river current, whether by night or by day, whether one is eating snacks or meals, whether asleep or heedless. Thus "with regard to simultaneous arising and diverse cessation" should be understood.

"Diverse arising and simultaneous cessation" should be explained by means of the last kamma-born matter. Therein, at the end of the life-formations, when there is a turn of sixteen consciousnesses, the lower set of sixteen and the upper set of sixteen should be combined together. For the thirty or more kamma-born material phenomena that originated at the arising moment of the first consciousness in the lower set of sixteen cease at the very arising moment of the first consciousness in the upper set of sixteen; that originated at the presence moment ceases at the very presence moment of that, and that originated at the dissolution moment ceases at the very dissolution moment of that. But in the lower set of sixteen, from the second consciousness, etc. the thirty or more kamma-born material phenomena that originated at the arising moment of the sixteenth consciousness cease at the very arising moment of the death consciousness; that originated at the presence moment ceases at the very presence moment of the death consciousness; that originated at the dissolution moment ceases at the very dissolution moment of the death consciousness. From that point onwards, the continuity of kamma-born matter does not proceed. If it were to proceed, beings would be imperishable, undecaying, unageing, and immortal.

Here, however, what has been stated by the method beginning with "it ceases at the very arising moment of the seventeenth life-continuum consciousness" - that "matter arisen at the arising moment of one consciousness ceases at the arising moment of another consciousness" was stated because it is found thus in the commentary - does this conflict with the canonical text "For one whose bodily formation ceases, the mental formation ceases"? "Yes" - it conflicts with this canonical text. How? For the bodily formation is the in-breath and out-breath wind, which is consciousness-originated. And consciousness-originated matter, having arisen at the arising moment of a consciousness, persists as long as another sixteen consciousnesses arise. It ceases together with the very last of those sixteen. Thus, starting from the consciousness together with which it arises, it ceases together with the seventeenth; it does not cease at the arising moment or the presence moment of any consciousness, nor does it arise at the presence moment or the dissolution moment. This is the natural law of consciousness-originated matter; because it ceases at the same moment as the mental formation by fixed determination, "Yes" was stated.

And this determination of moments stated for what is mind-originated applies equally to what is kamma-originated and so forth. Therefore, kamma-born materiality that arises together with the rebirth-linking consciousness ceases together with the seventeenth consciousness reckoned from that point. That which arises at the static moment of the rebirth-linking consciousness ceases at the arising moment of the eighteenth consciousness. That which arises at the dissolution moment of the rebirth-linking consciousness ceases at the static moment of the eighteenth consciousness - the connection here should be made according to this method. From that point onwards, however, only the continuity of temperature-originated materiality remains. It has to be said: "Take it out and cremate it." Thus should it be understood 'in terms of different arising and single cessation'.

'In terms of single arising and single cessation' - materiality has single arising and single cessation together with materiality. Immateriality has single arising and single cessation together with immateriality. Thus should it be understood 'in terms of single arising and single cessation'.

'Different arising and different cessation', however, should be explained by means of the four-continuity materiality. For in this body bounded by skin, from the soles of the feet upwards and from the top of the hair downwards, the four-continuity materiality occurs here and there in the form of a compact mass. Even though it occurs thus, its single arising and so forth should not be discerned. Just as a row of termites or a row of ants when looked at appears as if bound together as one, but is not actually bound together as one. For when one ant's head is nearby, another ant's head, belly, and feet are also there; when one ant's belly is nearby, another ant's head, belly, and feet are also there; when one ant's feet are nearby, another ant's head, belly, and feet are also there. Just so, among the four-continuity materialities too, at the arising moment of one, there is also arising, persistence, and dissolution of another; at the static moment of one, there is also arising, persistence, and dissolution of another; at the dissolution moment of one, there is also arising, persistence, and dissolution of another. Thus should 'different arising and different cessation' be understood here.

'The past and so forth', however, ending with the far-near pair, are just as they have come in the canonical text. 'Condition and origination' too have already been discussed below according to the method beginning with 'kamma-born, kamma-conditioned, kamma-conditioned and temperature-originated'. All five aggregates, however, are only fully produced, not unproduced; only conditioned, not unconditioned; moreover, they are indeed produced. For among realities, only nibbāna alone is unproduced and not produced. But what about the attainment of cessation and conceptual designation? The attainment of cessation cannot be called either mundane or supramundane, or conditioned or unconditioned, or fully produced or not fully produced. However, it is produced, because it has to be attained by one who attains it. Likewise conceptual designation. For that too does not obtain the classification of mundane and so forth; however, it is produced, not unproduced; for one who takes up a name-designation does indeed take it up.

Discussion on the Determination of Kamma and Other Matters

Having thus understood the aggregates in miscellaneous aspects, again regarding these very same -

Therein, 'by sequence' means here there are many kinds of sequence: the sequence of arising, the sequence of abandoning, the sequence of practice, the sequence of planes, and the sequence of teaching.

Therein, "First there is the kalala, from the kalala there arises the abbuda" - such is the sequence of arising. "States to be abandoned through vision, states to be abandoned by meditative development" - such and so on is the order of abandoning. "Purification of virtue, purification of mind" - such is the sequence of practice. "Sense-sphere, form-sphere" - such is the sequence of planes. "The four foundations of mindfulness, the four right strivings" or "talk on giving, talk on virtue" - such is the sequence of teaching. Among these, here the sequence of arising firstly does not apply, because the aggregates cannot be determined as earlier and later in the way that the kalala and so on can; nor the sequence of abandoning, because wholesome and indeterminate states are not to be abandoned; nor the sequence of practice, because unwholesome states are not to be practised; nor the sequence of planes, because feeling and the rest are included in all four planes.

However, the sequence of teaching does apply. For the Blessed One, wishing to liberate from the grasping of self those beings to be guided who had fallen into the grasping of self regarding the five aggregates without distinction, by showing them the analysis of the mass-compactness, and desiring their welfare, for the sake of easy comprehension by those people, first taught the form aggregate, which is gross and is the object of the eye and other senses. Then feeling, which is experienced through agreeable and disagreeable forms; perception, which grasps the aspect of the object of feeling, in the sense that what one feels, that one perceives; formations, which fashion through the influence of perception; and consciousness, which is the support and the chief of those feeling and the rest - thus the method of determination should be understood 'by sequence.'

'By distinction' means by the distinction between the aggregates and the aggregates of clinging. But what is their distinction? The aggregates are stated without distinction, while the aggregates of clinging are distinguished by their nature of being with taints and subject to clinging. As he said -

"Monks, I shall teach the five aggregates and the five aggregates of clinging. Listen to that. And what, monks, are the five aggregates? Whatever materiality, monks, past, future, or present... etc. or near - this is called the form aggregate. Whatever feeling... etc. whatever perception... etc. whatever activities... etc. whatever consciousness, etc. or near - this is called the consciousness aggregate. These are called, monks, the five aggregates. And what, monks, are the five aggregates of clinging? Whatever form, monks, etc. or near, with taints, subject to clinging - this is called the form aggregate of clinging. Whatever feeling... etc. whatever consciousness, etc. or near, with taints, subject to clinging - this is called, monks, the consciousness aggregate of clinging. These are called, monks, the five aggregates of clinging."

And herein, just as feeling and the rest exist both as without taints and with taints, form is not so. But since its state as an aggregate is fitting in the sense of a heap, it is stated among the aggregates. Since its state as an aggregate of clinging is fitting both in the sense of a heap and in the sense of being with taints, it is stated among the aggregates of clinging. But feeling and the rest are stated among the aggregates only as without taints, and as with taints among the aggregates of clinging. And herein, regarding "aggregates of clinging," the meaning should be seen thus: aggregates that are the domain of clinging are aggregates of clinging. But here, all of these, having been collected together, are intended as aggregates.

"As to neither less nor more" - why then did the Blessed One state exactly five aggregates, neither less nor more? Because of the inclusion of all conditioned things into one by similarity, because the basis for the grasping of self and what belongs to self has this as its limit, and because of the inclusion of others therein. For when conditioned things of many varieties are being grouped by similarity, form becomes one aggregate by way of inclusion through similarity with form, feeling becomes one aggregate by way of inclusion through similarity with feeling. The same method applies to perception and the rest as well. Therefore, exactly five are stated because of the inclusion of all conditioned things by similarity. And this is the limit of the basis for the grasping of self and what belongs to self, namely, the five beginning with form. For this was said: "When there is form, monks, by clinging to form, by adhering to form, such a view arises - 'This is mine, this I am, this is my self.' In feeling, in perception, in activities, When there is consciousness, by clinging to consciousness, by adhering to consciousness, such a view arises - 'This is mine, this I am, this is my self.'" Therefore, exactly five are stated because the basis for the grasping of self and what belongs to self has this as its limit. And even the other five aggregates of the Dhamma beginning with virtue that are spoken of, they too, being included in the aggregate of formations, are subsumed right here. Therefore, exactly five are stated because of the inclusion of others therein. Thus the method of determination "as to neither less nor more" should be understood.

"As to simile" - herein, the aggregate of clinging to form is comparable to a sick-ward, because it is the dwelling place of the aggregate of clinging to consciousness, which is comparable to a sick person, by way of base, door, and object; the aggregate of clinging to feeling is comparable to sickness, because of its afflicting nature; the aggregate of clinging to perception is comparable to the cause of sickness, because of the arising of feeling associated with lust and the like by way of sensual perception and so forth; the aggregate of clinging to formations is comparable to the partaking of unwholesome things, because it is the cause of the sickness of feeling. For it has been said: "They construct the conditioned for the sake of feeling as feeling." Likewise: "Due to the doing and accumulating of unwholesome kamma, resultant body-consciousness arises accompanied by pain." The aggregate of clinging to consciousness is comparable to a sick person, because of not being freed from the sickness of feeling. Furthermore, these are comparable to a spy, a charge, a doer, and a female offender, and also comparable to a vessel, food, condiment, a server, and an eater - thus the method of determination "as to simile" should be understood.

"As to how they should be seen in two ways" - in brief and in detail - thus the method of determination should be understood here as to how they should be seen in two ways. In brief, the five aggregates of clinging should be seen as an enemy with drawn sword, according to the method stated in the Simile of the Vipers, as a burden by way of the Burden Sutta, as devourers by way of the Devoured Discourse, and as impermanent, suffering, non-self, conditioned, and murderous by way of the Yamaka Sutta.

In detail, however, herein form should be seen as like a lump of foam, feeling as like a water bubble, perception as like a mirage, formations as like a plantain trunk, and consciousness as like an illusion. For this was said:

Therein, the similarity of form and the rest to a lump of foam and the rest should be understood thus: Just as a lump of foam is without substance, so too form, being devoid of the substance of permanence, the substance of stability, and the substance of self, is without substance. And just as that cannot be grasped thinking 'I shall make a bowl or a dish with this,' and even if grasped it does not serve that purpose but simply breaks apart; so too form cannot be grasped as 'permanent' or 'stable' or 'I' or 'mine,' and even if grasped it does not remain so, being only impermanent, suffering, not-self, and foul. Thus it is 'similar to a lump of foam.'

Or again, just as a lump of foam is full of holes and cavities, joined together at many junctures, and is the dwelling place of many creatures such as water serpents, so too form is full of holes and cavities, joined together at many junctures. And herein, eighty families of worms dwell in it according to their families. That very same body is for them a birthing house, a privy, a hospital, and a charnel ground. They do not go elsewhere to carry out childbirth and the like. In this way too it is similar to a lump of foam. And just as a lump of foam, being at first only the size of a ripe jujube fruit, gradually becomes even as large as a mountain peak, so too form, being at first only the size of a kalala, gradually becomes even a fathom in size, and in the case of cattle, buffaloes, elephants and the like, even as large as a mountain peak, and in the case of fish, turtles and the like, even many hundreds of leagues in extent. In this way too it is similar to a lump of foam. And just as a lump of foam breaks apart as soon as it arises, or after going a short distance, but upon reaching the ocean it inevitably breaks apart; just so form too breaks apart even in the kalala state, or in the abbuda state and the like, but even if it does not break apart in between, for those whose lifespan is a hundred years, upon reaching a hundred years it inevitably breaks apart, and at the face of death it is utterly crushed. In this way too it is similar to a lump of foam.

Just as a bubble is without substance, so too is feeling. And just as it is weak, not fit to be grasped, and one cannot take it and make a plank or a seat from it, and even as it is being grasped it simply breaks apart; so too feeling is weak, not fit to be grasped, and cannot be grasped as 'permanent' or 'stable,' and even if grasped it does not remain so. Thus, by reason of being not fit to be grasped too, feeling is 'similar to a bubble.' And just as in each and every drop of water a bubble arises and ceases, and is not long-lasting; so too feeling arises and ceases, and is not long-lasting; in a single snap of the fingers, feelings numbering a hundred thousand koṭis arise and cease. And just as a bubble arises dependent on four causes - drawing together the surface of the water, a drop of water, and water-mud, forming a hollow, and the seizing wind; so too feeling arises dependent on four causes - the physical base, the object, the net of defilements, and the impact of contact. Thus too feeling is similar to a bubble.

Perception too, in the sense of being without substance, is 'similar to a mirage.' Likewise in the sense of not being fit to be grasped; for one cannot take it and drink from it, or bathe in it, or fill a vessel with it. Furthermore, just as a mirage shimmers and appears as though a surge of waves has arisen; so too perception, differentiated as blue-perception and the like, quivers and shimmers for the purpose of experiencing blue and the like. And just as a mirage deceives the multitude, making them say 'It appears like a full reservoir or a full river'; so too perception deceives, making one say 'This is blue, beautiful, pleasant, permanent.' The same method applies for yellow and so on as well. Thus, by way of deception too, it is similar to a mirage.

Volitional formations too are "similar to a plantain trunk" in the sense of being without substance. Likewise in the sense of being ungraspable. For just as, having taken something from a plantain trunk, it cannot be put to use for rafters and the like, and even what is brought is not suitable for that purpose; so too volitional formations cannot be grasped as permanent and so forth, and even when grasped they are not so. And just as a plantain trunk is a combination of many sheaths, so too the aggregate of volitional formations is a combination of many states. And just as a plantain trunk has diverse characteristics - for the colour of the outer leaf-sheath is one thing, and that of the progressively inner ones is another; just so too the aggregate of volitional formations has one characteristic for contact, and another for volition and so forth. But having combined them together, it is called simply the aggregate of volitional formations. Thus too the aggregate of volitional formations is similar to a plantain trunk.

Consciousness too is "similar to an illusion" in the sense of being without substance. Likewise in the sense of being ungraspable. And just as a magical illusion is brief and of quick manifestation, so is consciousness. For that is even more brief and of even quicker manifestation than that. For by that very mind a person appears as if coming, as if going, as if standing, as if sitting. But the mind at the time of coming is one thing, and another at the time of going and so forth. Thus too consciousness is similar to a magical illusion. And an illusion deceives a multitude of people, making them grasp at whatever it may be, thinking "this is gold, silver, or pearls." Consciousness too deceives a multitude of people, making them grasp by that very mind as if one is coming, as if going, as if standing, as if sitting. And the consciousness at the time of coming is one, and another at the times of going and so on. Thus too consciousness is similar to a magical illusion. And in particular, internal form, even though it has a beautiful object and is gross, should be seen as unattractive. Feeling, being not free from the three kinds of suffering, should be seen as suffering; perception and volitional formations, being uncontrollable, should be seen as not-self; consciousness, being subject to arising and passing away, should be seen as impermanent.

"From the accomplishment of purpose for one who sees thus" - the method of determination should also be understood from the accomplishment of purpose that comes to one who sees in these two ways, in brief and in detail, that is to say: In brief, one who sees the five aggregates of clinging as having the nature of an enemy with drawn sword and so forth is not afflicted by the aggregates. In detail, one who sees form and the rest as having the nature of being similar to a lump of foam and so forth does not see substance in what is without substance. And in particular, one who sees internal form as unattractive fully understands nutriment consisting of edible food, abandons the distortion of perceiving beauty in the unattractive, crosses over the flood of sensual desire, is released from the yoke of sensual desire, becomes free from the taint of sensual desire, breaks the bodily tie of covetousness, and does not cling to the clinging of sensual desire. One who sees feeling as suffering fully understands the nutriment of contact, abandons the distortion of perceiving pleasure in suffering, crosses over the flood of existence, is released from the yoke of existence, becomes free from the taint of existence, breaks the bodily tie of ill will, and does not cling to the clinging of rules and observances. One who sees perception and volitional formations as not-self fully understands the nutriment of mental volition, abandons the distortion of perceiving self in what is not-self, crosses over the flood of views, is released from the yoke of views, becomes free from the taint of views, breaks the bodily tie of adherence to "this alone is the truth," and does not cling to the clinging of the doctrine of self. One who sees consciousness as impermanent fully understands the nutriment of consciousness, abandons the distortion of perceiving permanence in the impermanent, crosses over the flood of ignorance, is released from the yoke of ignorance, becomes free from the taint of ignorance, breaks the bodily tie of adherence to rules and observances, and does not cling to the clinging of views.

Commentary on the Suttanta Classification.

2. Commentary on the Abhidhamma Classification

32. Now there is the Abhidhamma classification. Therein, the exposition of the aggregate of matter should be understood in the same manner as elaborated above in the section on matter.

34. In the exposition of the aggregate of feeling, "in one way" means as one category. "Associated with contact" means associated with contact. All feeling of the four planes. In the with-root dyad, feeling with root is of the four planes; feeling without root is of the sensual sphere only. By this method, feeling stated by the terms "wholesome" and so forth should be understood. Furthermore, this aggregate of feeling is shown in one way by association with contact, in two ways by with-root and without-root, in three ways by kind, in four ways by plane, and in five ways by faculty. Therein, the faculty of pleasantness and the faculty of pain have the body-sensitivity as their base and are of the sensual sphere only. The pleasure faculty has the sixth base or is without base, and is of three planes. The faculty of displeasure has the sixth base and is of the sensual sphere. The equanimity faculty has the four sensitivities beginning with the eye as its base, the sixth base, and is without base, and is of four planes. In six ways, it is shown by base. Therein, the first five feelings have the five sensitivities as their base and are of the sensual sphere only; the sixth is either without base or with base and is of four planes.

In the sevenfold classification, therein feeling born of mind-contact is shown by division; in the eightfold, therein feeling born of body-contact is shown by division; in the ninefold, feeling born of mind-consciousness-element-contact in the sevenfold division is shown by division; in the tenfold, feeling born of mind-consciousness-element-contact in the eightfold division is shown by division. For among these, in the sevenfold division, feeling born of mind-contact is divided into two: born of mind-element-contact and born of mind-consciousness-element-contact. In the eightfold division, together with that, feeling born of body-contact is also divided into two: pleasant and unpleasant. In the ninefold division, feeling born of mind-consciousness-element-contact stated in the sevenfold is divided into three by way of wholesome and so forth. In the tenfold division, feeling born of mind-consciousness-element-contact stated in the eightfold is divided into three by way of wholesome and so forth.

And here the wholesome triad is stated merely for the purpose of completion. However, in the sevenfold, eightfold, and ninefold divisions, the method was given where it was appropriate to give the method. For having reached the Abhidhamma, there is no place where it was appropriate for the Tathāgata to give the method and the method was not given. This is one round in the dyad-based section for now.

For the Teacher, in analysing the aggregate of feeling in this Abhidhamma classification, took the triads and placed them in the dyads, took the dyads and placed them in the triads, and brought forth the triads and dyads by the method of increasing from both sides; in seven ways, in twenty-four ways, in thirty ways, and in many ways - thus in every way he showed the aggregate of feeling in many ways. Why? Because of the dispositions of individuals and the beauty of the teaching. For among the assembly of deities seated to hear the Dhamma, those sons of the devas who were able to penetrate what was being taught by taking the triads and placing them in the dyads, for their benefit he taught in that manner. Those who were able to penetrate what was being taught in other modes, for them he taught in those modes. This here is "the individual disposition of persons." But the Perfectly Enlightened One, by virtue of his own great mastery, is able to teach in whatever way he wishes - whether by placing triads in the dyads, or dyads in the triads, or by increasing from both sides, or by the method of sevenfold and so forth. Therefore he also taught in these modes - this is his "elegance of teaching."

Therein, the round taught by taking triads and inserting them into dyads is called the dyad-based round. The round taught by taking dyads and inserting them into triads is called the triad-based round. The round taught by augmenting both triads and dyads is called the both-ways-augmented round. The round at the end beginning with "in seven ways" etc. is called the manifold round - these are the four great rounds.

Therein, in the dyad-based round, removing the feeling triad, the rapture triad, and the visible triad which are not obtainable in the triads together with each individual dyad obtainable among the dyads, and combining the remaining obtainable nineteen triads, there are nine hundred and fifty rounds beginning with the combination round of the second dyad and the first triad. All of those are stated in the canonical text in abbreviated form, showing what is appropriate to show in each case. However, they should be understood in detail by one who is not confused.

In the triad-based round too, removing the first dyad and other dyads which are not obtainable in the dyads together with each individual triad obtainable among the triads, and combining the remaining obtainable fifty dyads beginning with the with-root dyad, there are nine hundred and fifty rounds beginning with the combination round of the first triad and the second dyad. All of those too are stated in the canonical text in abbreviated form, showing what is appropriate to show in each case. However, they should be understood in detail by one who is not confused.

In the both-ways-augmented round, taking the second dyad as the beginning in the twofold classification and the first triad in the threefold classification, combining the obtainable nineteen triads with the nineteen obtainable dyads, nineteen rounds beginning with the combination round of the second dyad and the first triad are stated. This is called the both-ways-augmented round, the third great round, because it is augmented by means of both dyads and triads.

In the sevenfold exposition of the manifold round, combining the four planes with each of the nineteen triads obtainable from the beginning, nineteen sevenfold rounds are stated. In the twenty-fourfold exposition too, nineteen rounds are stated by means of those same triads. Likewise in the manifold round also. The thirtyfold round is just one - thus altogether there are fifty-eight rounds. This is the commentary on the canonical text by way of the determination of rounds.

Now comes the commentary on the meaning. Therein, the sevenfold exposition is of obvious meaning. In the twenty-fourfold exposition, "the aggregate of feeling conditioned by eye-contact is wholesome" should be understood by way of the eight sensual-sphere wholesome consciousnesses. "There is unwholesome" should be understood by way of the twelve unwholesome consciousnesses. "There is indeterminate" should be understood by way of twenty-four consciousnesses, namely: the three mind-elements, the three rootless mind-consciousness-elements, the eight great resultants, and the ten sensual-sphere functionals.

Therein, the eight wholesome and twelve unwholesome are obtained by way of javana. The functional mind-element is obtained by way of adverting. The two resultant mind-elements are obtained by way of receiving, the three resultant mind-consciousness-elements by way of investigating and registration, the functional rootless mind-consciousness-element by way of determining, the eight great resultant consciousnesses by way of registration, and the nine functional consciousnesses by way of javana. The same method applies in the ear-door, nose-door, tongue-door, and body-door as well.

But at the mind-door, "there is wholesome" is stated by way of the four-plane wholesome, "there is unwholesome" by way of the twelve unwholesome. "There is indeterminate" is stated by way of thirty-four consciousness-arisings, namely: the eleven sensual-sphere resultants, the ten functionals, the nine fine-material-sphere and immaterial-sphere functionals, and the four fruits of recluseship. Therein, the four-plane wholesome and the unwholesome are obtained by way of javana. Among the functionals, the rootless mind-consciousness-element is obtained by way of adverting, the eleven resultant consciousnesses by way of registration, and the three-plane functionals as well as the fruits of recluseship are obtained by way of javana itself. Those are suitable to be stated standing in any one of the sevenfold and other classifications. But when elucidated standing in the thirtyfold, they are easy to elucidate, therefore they elucidated them standing in the thirtyfold itself.

For all these states of consciousness are obtainable at the eye-door in three ways: by way of the decisive-support extreme, by way of transcending, and by way of development. Likewise at the ear-door and the mind-door. But at the nose-door, tongue-door, and body-door, they should be understood as obtainable in only two ways: by way of transcending and by way of development. How? Here a monk, while walking on a tour of monasteries, having seen a kasiṇa disc, asks "What is this called?" and when told "A kasiṇa disc," he asks again "What do they do with this?" Then they explain to him - "Having developed thus and produced the jhānas, having cultivated insight with attainment as its proximate cause, they attain arahantship." A clansman endowed with disposition, not regarding it as burdensome, thinking "It is fitting for me too to produce this quality, but it is not possible to produce it by lying down and sleeping; it is fitting to make effort from the very beginning and to purify virtue," purifies his virtue. Then, having established himself in virtue, having cut off the ten impediments, contented with contentment limited to the three robes, having fulfilled the duties and counter-duties towards teachers and preceptors, having learnt the meditation subject, having done the preliminary work on the kasiṇa, having produced the attainments, having cultivated insight with attainment as its proximate cause, he attains arahantship. Therein, all the preliminary-work feeling is sensual-sphere, the eight-attainment feeling is fine-material-sphere and immaterial-sphere, the path-and-fruit feeling is supramundane - thus eye-consciousness is a powerful condition for the production of four-sphere feeling, and so four-sphere feeling is called born conditioned by eye-contact. Thus they are obtainable "by way of decisive support."

But when a visible form comes into range at the eye-door, a clansman standing in investigation, having known the arising of his own defilements - "Lust has arisen in me regarding a desirable object, aversion regarding an undesirable one, delusion through lack of equanimous regard, conceit has arisen in me through attachment, wrong view through clinging, restlessness through distraction, doubt through lack of certainty, underlying tendency has arisen through reaching a firm state" - thinking "These defilements of mine, if they increase, will lead to misfortune and calamity; come, let me restrain them," and thinking "But it is not possible to restrain defilements by lying down and sleeping; it is fitting to make effort from the very beginning and to purify virtue," practising in the very same way as stated above, he attains arahantship. Therein, all the preliminary-work feeling is sensual-sphere, the eight-attainment feeling is fine-material-sphere and immaterial-sphere, the path-and-fruit feeling is supramundane - thus, having transcended the defilement arisen regarding the visible-form object, four-sphere feeling is called born conditioned by eye-contact. Thus they are obtainable "by way of transcending."

But when a visible form comes into range at the eye-door, one sets up investigation thus - "What is this visible form dependent on?" Then, having known it to be "dependent on the great elements," he discerns the four great elements and derived materiality as materiality, and discerns the mental states that take that as object as mentality. Then, having discerned mentality-materiality together with its conditions, having applied the three characteristics, having contemplated formations through the sequence of insight, he attains arahantship. Therein, all the preliminary-work feeling is sensual-sphere, the eight-attainment feeling is fine-material-sphere and immaterial-sphere, the path-and-fruit feeling is supramundane - thus, having contemplated the visible-form object, this feeling that was produced is called born conditioned by eye-contact. Thus they are obtainable "by way of development."

Another monk hears - "Having done the preliminary work on the kasiṇa, it seems, having produced the attainments, having cultivated insight with attainment as its proximate cause, they attain arahantship." A clansman endowed with disposition, not regarding it as burdensome, thinking "It is fitting for me too to produce this quality," practising in the very same way as before, attains arahantship. Therein, all the preliminary-work feeling is sensual-sphere, the eight-attainment feeling is fine-material-sphere and immaterial-sphere, the path-and-fruit feeling is supramundane - thus ear-consciousness is a powerful condition for the production of four-sphere feeling, and so four-sphere feeling is called born conditioned by ear-contact. Thus they are obtainable "by way of decisive support."

But when sounds come into range at the ear-door - all should be understood in the very same way as stated for the eye-door. Thus, having transcended the defilement arisen regarding the sound object, four-sphere feeling is called born conditioned by ear-contact. Thus they are obtainable "by way of transcending."

But when sounds come into range at the ear-door, one sets up investigation thus - "What is this sound dependent on?" - all should be understood in the very same way as stated for the eye-door. Thus, having contemplated the sound object, this feeling that was produced is called born conditioned by ear-contact. Thus they are obtainable "by way of development."

However, at the nose-door, tongue-door and body-door, when odour-objects and so forth have come into range, "Lust has arisen in me regarding a desirable object" - all should be understood in the same manner as stated for the eye-door. Thus, having transcended the defilement arisen regarding odour-objects and so forth, the four-plane feeling is called born conditioned by nose-contact, tongue-contact and body-contact. Thus at the three doors they are obtained "by way of transcending."

However, at the nose-door and so forth, when odours and so forth have come into range, one establishes an examination thus - "Upon what is this odour, this taste, this tangible dependent?" All should be understood in the same manner as stated for the eye-door. Thus, having contemplated odour-objects and so forth, this feeling that has been produced is called born conditioned by nose-contact, tongue-contact and body-contact. Thus they are obtainable "by way of development."

However, at the mind-door they are obtained in all three ways. For a certain person sees birth as fearful, sees ageing, disease and death as fearful, and having seen them as fearful, reflects: "It is fitting to be freed from birth, ageing, disease and death; however, it is not possible to be freed from birth and so forth by lying down and sleeping; it is fitting to make effort from the very beginning and to purify one's virtue." Having reflected thus, he practises in the same manner as stated for the eye-door and attains arahantship. Therein, all preparatory feeling is sensual-sphere, the feeling of the eight attainments is fine-material-sphere and immaterial-sphere, path and fruit feeling is supramundane - thus birth, ageing, disease and death become a powerful condition for the production of four-plane feeling, and so four-plane feeling is called born conditioned by mind-contact. Thus they are obtainable "by way of decisive support."

However, at the mind-door, when a mind-object has come into range - all should be understood in the same manner as stated for the eye-door. Thus, having transcended the defilement arisen regarding the mind-object, four-plane feeling is called born conditioned by mind-contact. Thus they are obtainable "by way of transcending."

However, at the mind-door, when a mind-object has come into range, one establishes an examination thus - "Upon what is this mind-object dependent?" "It is dependent on a base." "Upon what is the base dependent?" "It is dependent on the great elements." He discerns the four great elements and derived materiality as materiality, and discerns the mental states that have that as object as mentality. Then, having discerned mentality-materiality with its conditions, having applied the three characteristics, and having contemplated formations through the sequence of insight, he attains arahantship. Therein, all preparatory feeling is sensual-sphere, the feeling of the eight attainments is fine-material-sphere and immaterial-sphere, path and fruit feeling is supramundane - thus, having contemplated the mind-object, this feeling that has been produced is called born conditioned by mind-contact. Thus they are obtainable "by way of development." However, those feelings stated as six groups each at the conclusions of all the rounds of the twenty-four-fold classification and so forth - feeling born of eye-contact etc. feeling born of mind-contact - those are stated by way of the condition of association.

This is the exposition of the aggregate of feeling.

The aggregate of perception and the rest should also be understood by this method. However, in the exposition of the aggregate of perception, among the triads the feeling-triad and the joy-triad are also obtained, and among the dyads the accompanied-by-pleasure dyad and so forth are also obtained. In the exposition of the aggregate of formations, since contact too is included in the aggregate of formations, instead of saying "associated with contact," it is said "associated with consciousness." And here among the dyads, the root-dyad and so forth are also obtained. The triads are just the same as for the aggregate of perception. In the exposition of the aggregate of consciousness, instead of stating the nature of being born of eye-contact and so forth, it is said "eye-consciousness" and so forth. For it is not possible to describe consciousness as born of mind-contact. The remainder here is just the same as stated for the aggregate of perception. However, in the exposition of these three aggregates themselves, additional triads and dyads beyond those in the exposition of the aggregate of feeling are obtained. The differentiation of rounds should be understood by means of those.

Commentary on the Abhidhamma Classification.

3.

Commentary on the Questions Section

150. Now comes the questioning section. Therein, in the questioning, regarding the five aggregates, by the method beginning with "How many are wholesome? How many are unwholesome? How many are indeterminate?" - having asked about all that is obtainable and that which is not obtainable, it should be understood that in the answering, by the method beginning with "The aggregate of matter is indeterminate," only that which is obtainable has been extracted. And wherever, without making a delimitation as 'one aggregate' or 'two aggregates,' the text is set down by the method beginning with "they may be arisen, they may be unarisen," therein the inclusion of all five aggregates should be understood. The remaining classification of those respective aggregates into wholesome and so forth has already been stated below in the Dhammasaṅgaha commentary.

In the object triads, however, the four aggregates have a limited object when one is lustful, aversive, deluded, restrained, comprehending, or reviewing with reference to the fifty-five sense-sphere phenomena; they have a sublime object when one is lustful, aversive, deluded, restrained, or establishing comprehension with reference to the twenty-seven fine-material and immaterial phenomena; they have an immeasurable object when one is reviewing the path, fruition, and nibbāna; and at the time of reviewing concepts, they are of the not-to-be-said category regarding object.

Those same, for trainees and non-trainees, at the time of reviewing the path, have the path as object; at the time of the path, they have the path as root-condition by way of conascent root-condition; at the time of reviewing, having given weight to the path, they have the path as predominance by way of object-predominance; for one developing the path with energy as chief or investigation as chief, they have the path as predominance by way of conascent predominance; but for one developing with desire as chief or consciousness as chief, they are of the not-to-be-said category regarding object.

However, when one is lustful, aversive, deluded, restrained, or establishing comprehension with reference to past aggregates, elements, and sense bases, they have a past object; with reference to future ones, they have a future object; with reference to present ones, they have a present object; when reviewing concepts or nibbāna, they are of the not-to-be-said category regarding object.

Likewise, when one is lustful, aversive, deluded, restrained, or establishing comprehension with reference to one's own aggregates, elements, and sense bases, they have an internal object; when one thus operates with reference to others' aggregates, elements, and sense bases, they have an external object; even at the time of reviewing concepts and nibbāna, they have an external object only; when one thus operates regarding phenomena that are sometimes internal and sometimes external, they have an internal-and-external object; at the time of the base of nothingness, they should be understood as of the not-to-be-said category regarding object.

Thus the Blessed One, having drawn out this analysis of aggregates in three rounds by way of the Suttanta classification and so forth, showed it by analysing. For in all three rounds there is but one and the same delimitation. For the aggregate of matter is everywhere of the sense-sphere only. The four aggregates have been spoken of as belonging to the four planes, being a mixture of mundane and supramundane.

In the Sammohavinodanī, the Commentary on the Vibhaṅga,

the Commentary on the Analysis of Aggregates is finished.

2.

Analysis of Sense Bases

1. Commentary on the Suttanta Classification

154. Now, showing first the Suttanta classification in the exposition of the analysis of sense bases that follows next, he said beginning with "the twelve sense bases - the eye sense base, the visible form sense base." Therein, first by the method independent of the canonical text -

Therein, specifically first, it sees (cakkhati), thus it is the eye (cakkhu); the meaning is that it relishes visible form and makes it clear. It makes manifest (rūpayati), thus it is visible form (rūpaṃ); the meaning is that undergoing change of colour, it reveals the state of being pleasing to the heart. "It hears" (suṇāti) - thus it is the ear (sota). It falls forth (sappati), thus it is sound (saddo); the meaning is that it is uttered. "It smells" (ghāyati) - thus it is the nose (ghāna). It makes known its scent (gandhayati), thus it is odour (gandho); the meaning is that it indicates its own source. It invites life (jīvitaṃ avhāyati), thus it is the tongue (jivhā). Beings relish (rasanti) it, thus it is flavour (raso); the meaning is that they savour it. The body is the origin of contemptible phenomena with mental corruptions. "Origin" means the place of arising. It is touched (phusīyati), thus it is the tangible object (phoṭṭhabbaṃ). It cognises (manati), thus it is the mind (mano). They bear (dhārayanti) their own characteristics, thus they are mental phenomena (dhammā).

In a general sense, however, sense base (āyatana) should be understood as being from the sense base (āyatanato), from the extending (tananato) of what has come (āyānaṃ), and from the leading (nayanato) of what is extended (āyatassa). For in the case of the eye, visible form, and so on, the mental and mental-concomitant states that have their respective doors and objects exert themselves (āyatanti), arise, strive, and endeavour through their respective functions such as experiencing - this is what is meant. And furthermore, these extend and spread out the states that have come into being - this is what is meant. And they lead on, they keep going, the suffering of the round of existence that has occurred in the beginningless cycle of existence, which is exceedingly extended, as long as it does not cease - this is what is meant. Thus all these states are called "sense base, sense base" because of being a sense base (āyatanato), because of extending what has come (āyānaṃ tananato), and because of leading on what is extended (āyatassa nayanato).

Furthermore, a sense base should be understood in the meaning of dwelling place, in the meaning of a mine, in the meaning of a meeting place, in the meaning of a place of origin, and in the meaning of a cause. For thus in the world, in such expressions as "the lord's domain" and "Vāsudeva's domain" and so on, a dwelling place is called a "sense base." In such expressions as "a gold mine" and "a silver mine" and so on, it means a mine. But in the teaching, in such passages as "Birds frequent that delightful place," it means a meeting place. In such expressions as "the southern route is the sense base of cattle" and so on, it means a place of origin. In such expressions as "in each and every case he attains the ability to witness, when there is a basis for mindfulness" and so on, it means a cause.

And in the eye, visible form, etc., the respective mental and mental-concomitant phenomena dwell, since their occurrence is dependent upon them - thus the eye and so on are their dwelling place. And in the eye and so on, they are found in abundance, since they depend upon them and since they take them as objects - thus the eye and so on are their mine. And the eye and so on are their meeting place, since they converge there in each case by way of base, door, and object. And the eye and so on are their birthplace; since they arise right there by way of depending upon them and by way of taking them as objects. And the eye and so on are their cause, since in the absence of those, they are absent. Thus, in the sense of dwelling place, in the sense of mine, in the sense of meeting place, in the sense of birthplace, and in the sense of cause - for these reasons these phenomena are called 'sense base, sense base.' Therefore, in the meaning as stated, it is the eye and it is a sense base, thus 'eye sense base' etc. they are mental phenomena and they are a sense base, thus 'mind-object sense base' - in this way the determination should be understood here 'by meaning.'

'By characteristic' - the determination should be understood here also by the characteristics of the eye and so on. And those characteristics of theirs should be understood in the same manner as stated below in the exposition of the materiality section.

'By extent' means by the state of being just so much. This is what is meant - for the eye and so on are indeed just phenomena. That being so, if it is asked: why are twelve sense bases stated instead of simply saying 'mind-object sense base'? Because of the determination of the doors and objects for the arising of the six groups of consciousness. Here, because of the determination of the six groups of consciousness by way of door and by way of object, this itself is their division - thus twelve are stated. For the group of consciousness included in the eye-consciousness cognitive process has the eye sense base itself as its door of arising, and the visible form sense base itself as its object. Likewise the others for the remaining ones. But for the sixth, only a portion of the mind sense base, reckoned as the life-continuum mind, is the door of arising, and the mind-object sense base, which is not shared, is the object. Thus, because of the determination of the doors and objects for the arising of the six groups of consciousness, twelve are stated. In this way the determination should be understood here 'by extent.'

'By order' - here too, among the orders of arising and so on stated previously, only the order of teaching is fitting. For among the internal sense bases, the eye sense base was taught first as being prominent, since its domain is visible and impingeable. Then the ear sense base and so on, whose domains are invisible but impingeable. Or alternatively, among the internal sense bases, the eye sense base and the ear sense base were taught first because of being of great benefit as the cause for the supreme seeing and the supreme hearing. Then the three beginning with the nose sense base. And the mind sense base at the end, since it has the domain of all five as its range. And among the external sense bases, the visible form sense base and so on come immediately after each respective one of the eye and so on, since they are their respective domains. Furthermore, this same order of theirs should be understood also from the determination of the causes for the arising of consciousness. For this has been said: "Dependent on the eye and visible forms, eye-consciousness arises" etc. "Dependent on the mind and mental phenomena, mind-consciousness arises." In this way the determination should be understood here 'by order' as well.

"In brief and in detail": in brief, since the mind sense base and a portion of the mind-object sense base are included under mentality, and the remaining sense bases are included under materiality, all twelve sense bases are merely mentality-materiality.

In detail, however, among the internal sense bases, firstly, the eye sense base, by way of species, is merely eye-sensitivity, but by way of the distinction of conditions, destinies, groups, and individuals, it has infinite divisions. Likewise the four beginning with the ear sense base. The mind sense base has eighty-one divisions by way of the distinction into wholesome, unwholesome, resultant, and functional consciousness of the three planes, but by way of the distinction of basis, practice, and so on, it has infinite divisions. The visible form, odour, and flavour sense bases have four divisions each by way of the distinction of origination, and the sound sense base has two divisions. But by way of the distinction into similar and dissimilar, all of them have infinite divisions. The tangible-object sense base has three divisions by way of the earth element, fire element, and wind element, four divisions by way of origination, and manifold divisions by way of similar and dissimilar. The mind-object sense base has manifold divisions by way of mental objects of the three planes. Thus the determination should be understood in brief and in detail.

"As to how they should be regarded": here, however, all these sense bases should be regarded as not coming and not going. For they do not come from anywhere before their arising, nor do they go anywhere after their dissolution; rather, before arising they have not obtained their own nature, after dissolution their own nature is broken up, and in between the past and future extremes they occur without mastery, their existence being dependent on conditions. Therefore they should be regarded as not coming and not going. Likewise as without effort and without activity. For the eye, visible forms, and so on do not have such a thought: "Oh, may consciousness arise through our combination!" Nor do they strive by way of being a door, a basis, or an object for the purpose of producing consciousness, nor do they engage in activity; rather, it is just the nature of things that through the combination of the eye, visible forms, and so on, eye-consciousness and so on come into being. Therefore they should be regarded as without effort and without activity. Furthermore, the internal sense bases should be regarded as like an empty village, because they are devoid of permanence, beauty, happiness, and selfhood; the external sense bases should be regarded as like village-raiding bandits, because they assail the internal ones. For this was said: "The eye, monks, is struck by agreeable and disagreeable visible forms" etc. in detail. Furthermore, the internal sense bases should be regarded as like six creatures, and the external ones as like their respective feeding grounds. Thus the determination should be understood here "as to how they should be regarded."

Now, in order to show the mode in which they should be contemplated with insight, the passage beginning with "the eye is impermanent" etc. has been commenced. Therein, firstly, the eye should be understood as impermanent in the sense of having come to be and then ceasing to exist. It is also impermanent for four further reasons: because it possesses arising and dissolution, because of change, because it is temporary, and because it is the negation of permanence.

That same eye is suffering in the sense of oppression. Or because, having arisen, it reaches a state of presence, while present it is afflicted by ageing, and having reached ageing it inevitably breaks up; therefore it is suffering for these four reasons: because of constant oppression, because it is the basis of suffering, because it is the foundation of suffering, and because it is the negation of happiness.

It is non-self in the sense of being not subject to control. Or because in these three instances - "let what has arisen not reach persistence, let what has reached persistence not decay, let what has reached decay not break up" - there is no state of exercising control for anyone, it is void of that mode of exercising control; therefore it is non-self for these four reasons: because of being void, because of having no owner, because of being not subject to one's wishes, and because of rejecting self.

It is subject to change because of going towards destruction, because of passing from one existence to another in terms of before and after, and because of abandoning its natural state. This is merely a synonym for impermanent. The same method applies also in the case of "visible forms are impermanent" etc. Moreover, here, setting aside the eye, the three-plane phenomena are impermanent, not the eye. But the eye is both the eye and impermanent. Likewise, the remaining phenomena are suffering, not the eye. But the eye is both the eye and suffering. The remaining phenomena are non-self, not the eye. But the eye is both the eye and non-self. The same method applies also to forms and so on.

But what has been shown by the Tathāgata in this Suttanta classification? The characteristic of non-self of the twelve sense bases. For the Perfectly Enlightened One, when showing the characteristic of non-self, shows it either by means of impermanence, or by means of suffering, or by means of impermanence and suffering. Therein, "whoever would say 'the eye is self,' that is not tenable. Both the arising and the passing away of the eye is evident. For one whose arising and passing away are discerned, it would follow thus: 'my self arises and passes away.' Therefore that does not arise - whoever would say the eye is self; thus the eye is non-self." In this sutta, the characteristic of non-self was shown by means of impermanence. "Materiality, monks, is non-self. If, monks, form were self, then form would not lead to affliction; and it would be possible with regard to materiality - 'let my form be thus, let my form not be thus.' But because, monks, form is non-self, therefore form leads to affliction; and it is not possible with regard to form: 'let my form be thus, let my form not be thus.'" In this sutta, the characteristic of non-self was shown by means of suffering. In such passages as "Form, monks, is impermanent; what is impermanent is suffering; what is suffering is non-self; what is non-self - that is not mine, I am not that, that is not my self," the characteristic of non-self was shown by means of impermanence and suffering. Why? Because impermanence and suffering are evident.

For when a plate or a cup or anything whatsoever falls from the hand and breaks, they say "Alas, impermanent!" Thus impermanence is well known. But when boils, abscesses and the like arise in one's body, or when one is pierced by stumps, thorns and the like, they say "Alas, suffering!" Thus suffering is well known. The characteristic of non-self is not well known, obscure, not manifest, difficult to penetrate, difficult to illuminate, difficult to make known. The characteristics of impermanence and suffering are discernible whether or not Tathāgatas arise. The characteristic of non-self is not discernible without the arising of Buddhas; it is discernible only with the arising of Buddhas. For even ascetics and wanderers of great psychic power and great might, such as the teachers Sarabhaṅga and others, are able to say "impermanent" and "suffering," but are unable to say "non-self." For if they were able to say "non-self" to an assembled congregation, there would be penetration of the path and fruit for that assembled congregation. For the making known of the characteristic of non-self is not the domain of anyone else; it is the domain only of omniscient Buddhas. Thus this characteristic of non-self is not well known. Therefore the Teacher, when showing the characteristic of non-self, showed it either by means of impermanence, or by means of suffering, or by means of impermanence and suffering. Here, however, it should be understood that he showed it by means of impermanence and suffering.

But due to the non-attention to what, due to the non-penetration of what, and due to being concealed by what, do these characteristics not become manifest? The characteristic of impermanence does not become manifest due to non-attention to arising and passing away, due to non-penetration thereof, and due to being concealed by continuity. The characteristic of suffering does not become manifest due to non-attention to constant oppression, due to non-penetration thereof, and due to being concealed by the postures. The characteristic of non-self does not become manifest due to non-attention to the resolution into the various elements, due to non-penetration thereof, and due to being concealed by compactness. But when arising and passing away have been discerned and continuity has been disrupted, the characteristic of impermanence becomes manifest in its true nature. When constant oppression has been attended to and the postures have been exposed, the characteristic of suffering becomes manifest in its true nature. When the various elements have been resolved and the resolution of compactness has been accomplished, the characteristic of non-self becomes manifest in its true nature.

And here this distinction should be understood: the impermanent is one thing, the characteristic of impermanence another; suffering is one thing, the characteristic of suffering another; non-self is one thing, the characteristic of non-self another. Therein, "impermanent" means the five aggregates. Why? Because of the nature of arising, passing away and change of condition, or because of non-existence after having been; arising, passing away and change of condition is the characteristic of impermanence, or the mode of change reckoned as non-existence after having been. But according to the statement "What is impermanent, that is suffering," that same fivefold group of aggregates is suffering. Why? Because of constant oppression; the mode of constant oppression is the characteristic of suffering. But according to the statement "What is suffering, that is non-self," that same fivefold group of aggregates is non-self. Why? Because of not being subject to control; the mode of not being subject to control is the characteristic of non-self. Thus the impermanent, suffering and non-self are one thing, and the characteristics of impermanence, suffering and non-self are another. For the five aggregates, the twelve sense bases and the eighteen elements - all of this is called impermanent, suffering and non-self. The modes of change of the kind stated are the characteristics of impermanence, suffering and non-self.

In brief, herein ten sense bases belong to the sense-sphere, and two belong to the three planes. It should be understood that the method of comprehension has been stated with regard to all of them.

Commentary on the Suttanta Classification.

2. Commentary on the Abhidhamma Classification

155. In the Abhidhamma Classification, unlike below where the sense bases were stated in pairs as "the eye sense base, the visible form sense base" for the purpose of assisting insight meditators, without stating them in that way, for the purpose of seeing the intrinsic nature of the internal and external in every aspect, they were stated as "the eye sense base, the ear sense base" and so on, by the method of determining the internal and external.

156. In the section of their exposition, the passages beginning with "Therein, what is the eye sense base?" should be understood in the same manner as stated above.

167. Now, as to what was stated in the exposition of the mind-object sense base: "Therein, what is the unconditioned element? The elimination of lust, the elimination of hate, the elimination of delusion" - herein the meaning is as follows: "The unconditioned element" means nibbāna, which has an unconditioned nature. But since, by arriving at this, lust and the rest are eliminated, therefore it was stated "the elimination of lust, the elimination of hate, the elimination of delusion." This is the agreed-upon commentary of the teachers on this matter.

But a sophist says - "There is no such thing as a separate nibbāna; the destruction of defilements alone is nibbāna." And when told "Bring a sutta," he brought this Jambukhādaka Sutta: "Friend Sāriputta, it is said 'nibbāna, nibbāna'; what, friend, is nibbāna? That which, friend, is the elimination of lust, the elimination of hate, the elimination of delusion - this is called nibbāna." Having brought this Jambukhādaka Sutta, he said: "By this sutta it should be understood that there is no such thing as a separate nibbāna; the destruction of defilements alone is nibbāna." He should be told - "But is the meaning exactly as this sutta states?" He will certainly say: "Yes, there is no meaning apart from the sutta." Thereupon he should be told - "This sutta has been brought by you; bring the immediately following sutta." The immediately following sutta is: "Friend Sāriputta, it is said 'arahantship, arahantship'; what, friend, is arahantship? That which, friend, is the elimination of lust, the elimination of hate, the elimination of delusion - this is called arahantship." This is the sutta brought immediately following that one.

But when this was brought, they said: "Nibbāna is a dhamma included in the mind-object sense base; arahantship is the four aggregates. The Marshal of the Dhamma, dwelling having realised nibbāna, whether asked about nibbāna or asked about arahantship, spoke only of the destruction of defilements. But are nibbāna and arahantship the same or different?" "Let them be the same or different. What is the point of you making so much fuss about this?" "You do not know whether they are the same or different. Is it not good when something is known?" Thus, being asked again and again and unable to evade, he said: "Because arahantship arises when lust and the rest are eliminated, it is said 'arahantship is the elimination of lust, the elimination of hate, the elimination of delusion.'" Then they said to her - "A great deed has been done by you. Even one paying a bribe to make you speak would have you say just this. And just as this has been explained by you through analysis, so consider this too: Since by arriving at nibbāna, lust and the rest are eliminated, it was stated 'nibbāna is the elimination of lust, the elimination of hate, the elimination of delusion.' For all three of these are indeed designations of nibbāna itself."

If, when this is said, he comes to agreement, that is good; if not, he should be refuted by the multiplicity of nibbānas. How? He should first be asked thus - "Is the elimination of lust the elimination of lust only, or of hate and delusion as well? Is the elimination of hate the elimination of hate only, or of lust and delusion as well? Is the elimination of delusion the elimination of delusion only, or of lust and hate as well?" He will certainly say: "The elimination of lust is the elimination of lust only, the elimination of hate is the elimination of hate only, the elimination of delusion is the elimination of delusion only."

Thereupon he should be told - "According to your thesis, the elimination of lust is one nibbāna, the elimination of hate is one, the elimination of delusion is one; with the elimination of the three unwholesome roots there are three nibbānas, with the elimination of the four kinds of clinging there are four, with the elimination of the five hindrances there are five, with the elimination of the six groups of craving there are six, with the elimination of the seven underlying tendencies there are seven, with the elimination of the eight wrong states there are eight, with the elimination of the nine states rooted in craving there are nine, with the elimination of the ten fetters there are ten, with the elimination of the one thousand five hundred defilements there is a separate nibbāna for each - thus there are many nibbānas. There is then no measure of your nibbānas." But without holding thus, since the defilements of lust and so on are eliminated by arriving at nibbāna, the one nibbāna alone is called the elimination of lust, the elimination of hate, the elimination of delusion. For all three of these are designations of nibbāna itself - accept this.

But if even when this is said he does not discern, he should be refuted by the coarseness argument. How? "For blind fools such as goats, leopards, deer, monkeys and the like, overcome by defilements, engage in sexual intercourse. Then at the end of their indulgence, the defilement subsides. According to your thesis, goats, leopards, deer, monkeys and the like would be attainers of nibbāna. Coarse indeed is your nibbāna, gross - it cannot be worn on the ears!" But without holding thus, since the defilements of lust and so on are eliminated by arriving at nibbāna, the one nibbāna alone is called the elimination of lust, the elimination of hate, the elimination of delusion. For all three of these are designations of nibbāna itself - accept this.

But if even when this is said he does not discern, he should be refuted by the change-of-lineage argument as well. How? He should first be asked thus - "Do you assert that there is such a thing as change-of-lineage?" "Yes, I assert so." "At the moment of change-of-lineage, are the defilements eliminated, being eliminated, or will be eliminated?" They are not eliminated, they are not being eliminated; however, they will be eliminated. "But what does the change-of-lineage take as its object?" "Nibbāna." "At your moment of change-of-lineage, the defilements are not eliminated, they are not being eliminated; however, they will be eliminated. You designate nibbāna as the elimination of defilements while the defilements are not yet eliminated, you designate nibbāna as the abandoning of underlying tendencies while the underlying tendencies are not yet abandoned. That does not accord with your position. But without holding thus, since the defilements of lust and so on are eliminated by arriving at nibbāna, the one nibbāna alone is called the elimination of lust, the elimination of hate, the elimination of delusion. For all three of these are designations of nibbāna itself - accept this.

But if even when spoken to thus he does not discern, he should be dealt with by means of the path. How? He should first be asked thus - "Do you assert that there is such a thing as the path?" "Yes, I do assert so." "At the moment of the path, are the defilements eliminated, are being eliminated, or will be eliminated?" Knowing, he will say - "It is not fitting to say 'eliminated' or 'will be eliminated'; it is fitting to say 'are being eliminated.'" "If so, which nibbāna as the elimination of defilements belongs to the path? Which are the defilements being eliminated by the path? Having made which nibbāna as the elimination of defilements its object, which defilements does the path eliminate? Therefore do not hold thus. Rather, it is on account of nibbāna that lust and the rest are eliminated; thus the one nibbāna alone is called the elimination of lust, the elimination of hate, the elimination of delusion. For all three of these are designations of nibbāna itself."

When spoken to thus, he said - "Do you assert 'on account of, on account of'?" "Yes, I do assert so." "From where did you obtain this term 'on account of'?" "It was obtained from the suttas." "Bring forth the sutta." "Thus ignorance and craving, on account of that, are eliminated therein, are destroyed therein, and nothing whatsoever at any time." When spoken to thus, the opponent fell silent.

Here too, ten sense bases are of the sense-sphere; but two are of the four planes, and should be understood as a mixture of mundane and supramundane.

Commentary on the Abhidhamma Classification.

3.

Commentary on the Questions Section

168. Here too, in the question-asking section, having asked all that is obtainable and that which is not obtainable, the answer has been stated only in terms of what is obtainable; and not only here, but in all question-asking sections the same method applies. Here, however, the indeterminate nature of the ten sense bases should be understood as being in the nature of materiality. The wholesome and other states of the two sense bases should be understood as for the four aggregates in the Analysis of Aggregates. For the four aggregates are entirely only with conditions and only conditioned, but regarding the mind-object sense base, it has come down that "it may be without conditions, it may be unconditioned." And in the object triads, the mind-object sense base that is without an object, reckoned as subtle materiality, falls into the not-stateable category. And that, because of being without an object, is not stateable in terms of limited and so forth, because of having a not-stateable dhamma as object - this is the distinction here. The remainder is exactly the same. For here too, just as with the four aggregates, the two sense bases are of limited object with reference to one who has lust, one who has aversion, one who is deluded, one who restrains, one who directly knows, and one who reviews, regarding the fifty-five sense-sphere dhammas - all is just as stated regarding the aggregates.

In the Sammohavinodanī, the Commentary on the Vibhaṅga,

the Commentary on the Analysis of Sense Bases is finished.

3.

Analysis of Elements

1. Commentary on the Suttanta Classification

172. Now, showing the Suttanta exposition by means of three sets of six, having summarised all the elements into groups of six elements each in the immediately following Element Analysis, he said "six elements" and so forth. Therein, "six" is a delimitation by number. "Elements" is an indication of the delimited phenomena. In "the solid element" and so forth, the meaning of element is the meaning of intrinsic nature, the meaning of intrinsic nature is the meaning of emptiness, the meaning of emptiness is the meaning of being without a being - thus, in the sense of intrinsic nature, emptiness, and being without a being, solidity itself is an element, hence "the solid element." The same method applies to "the liquid element" and so forth as well. Thus, having understood the compound of terms here, the meaning should be understood as follows - "The solid element" means the element of support. "The liquid element" means the element of binding together. "The heat element" means the element of maturing. "The air element" means the element of expansion. "The space element" means the element of non-contact. "The consciousness element" means the element of cognition.

173. "The solid element is twofold" means the solid element is two, this one. The meaning is that this solid element is not just one, but by the division into internal and external there are indeed two elements. Therefore he said - "There is internal, there is external." Therein, "internal" means included within the continuity of beings, belonging to oneself internally. "External" means included within the continuity of formations, not bound to the sense faculties. "Internally, individually" - both of these are merely designations for what belongs to oneself internally. Now, to show that in terms of its intrinsic nature, "hard" and so forth was stated. Therein, "hard" means rigid. "Solidified" means rough. "Hardness" means the state of being hard. "The state of being hard" means the intrinsic nature of hardness. "Internally grasped" means what is reckoned as belonging to oneself internally, that is grasped. "Grasped" means established in the body. For what is established in the body, whether it be originated by kamma or not, with reference to that there is both what is grasped and what is not grasped; but to show that all of this is indeed grasped by way of being taken up, seized, and clung to, he said "internally grasped."

Now, to show that very solid element by way of its material basis, "as follows - head hairs, body hairs" and so forth was stated. Therein, "as follows" is a particle. Its meaning is - what is that internal solid element, which one is it? Or what is that which is internally, individually, called hard, which one is it? "Head hairs, body hairs" and so forth is the showing of the classification of that internal solid element by way of its material basis. This is what is meant - head hairs are internal, grasped, established in the body, characterised by hardness, a separate portion in this body. What are called body hairs, etc. excrement. Here, although not stated, bringing in brain, which has entered the canonical text in the Paṭisambhidāmagga, brain is internal, grasped, established in the body, characterised by hardness, a separate portion in this body. In the exposition of the water element and so forth that follows, the same method applies to bile and the rest as well.

What is shown by this? Attention to the elements. But for one who wishes to attain the supreme goal of arahantship by making effort in this attention to the elements and establishing insight, what should be done? The fourfold purification of virtue should be purified. For the development of the meditation subject succeeds for one who is virtuous. The procedure for its purification should be understood in the manner stated in the Visuddhimagga. But one whose virtue is purified, having established himself in virtue, should cut off the ten preliminary impediments. The procedure for cutting them off too should be understood in the manner stated in the Visuddhimagga. One who has cut off the impediments should learn the meditation subject of attention to the elements. The teacher too, when teaching the meditation subject of attention to the elements, should explain the sevenfold skill in learning and the tenfold skill in attention. The pupil too, having recited many times in the presence of the teacher, should make the meditation subject disentangled and well-mastered. For this was said in the commentary - "A beginner monk who wishes to be freed from ageing and death should seek skill in learning in seven ways, and should seek skill in attention in ten ways."

Therein, by speech, by mind, by colour, by shape, by direction, by location, by delimitation - by these seven modes, skill in learning should be sought in this meditation subject of attention to elements. By sequential order, by not too quickly, by not too slowly, by warding off distraction, by transcending concepts, by sequential releasing, by characteristics, and three discourses - by these ten modes, skill in attention should be sought. Both of these will become clear later in the analysis of the foundations of mindfulness.

However, by one who has thus learned the meditation subject, having avoided the eighteen faults of a dwelling place described in the Visuddhimagga, dwelling in a lodging endowed with five factors, being oneself endowed with the five factors of endeavour, having returned from alms-round after the meal, having gone to a secluded place, the meditation subject should be attended to. And when attending, having attended to each individual part among the head hairs and so forth by way of colour, shape, direction, location and delimitation, at the end, attention should be carried out thus - These head hairs have grown on the skin enveloping the skull. Therein, just as when coarse grasses have grown on the top of an anthill, the top of the anthill does not know 'coarse grasses have grown on me', nor do the coarse grasses know 'we have grown on the top of an anthill', just so the skin enveloping the skull does not know 'head hairs have grown on me', nor do the head hairs know 'we have grown on the skin enveloping the skull'. These phenomena are devoid of mutual adverting and reviewing. Thus, head hairs are a separate portion in this body, without consciousness, indeterminate, empty, without a being, hard, the solid element.

Body hairs have grown on the skin enveloping the body. Therein, just as when coarse grasses have grown on an abandoned village site, the abandoned village site does not know 'coarse grasses have grown on me', nor do the coarse grasses know 'we have grown on the abandoned village site', just so the skin enveloping the body does not know 'body hairs have grown on me', nor do the body hairs know 'we have grown on the skin enveloping the body'. These phenomena are devoid of mutual adverting and reviewing. Thus, body hairs are a separate portion in this body, without consciousness, indeterminate, empty, without a being, hard, the solid element.

Nails have grown at the tips of the fingers. Therein, just as when children are playing by piercing liquorice sticks with small sticks, the small sticks do not know 'liquorice sticks have been placed on us', nor do the liquorice sticks know 'we have been placed on the small sticks', just so the fingers do not know 'nails have grown at our tips', nor do the nails know 'we have grown at the tips of the fingers'. These phenomena are devoid of mutual adverting and reviewing. Thus, nails are a separate portion in this body, without consciousness, indeterminate, empty, without a being, hard, the solid element.

Teeth have grown in the jawbones. Therein, just as when carpenters have fixed pillars in stone mortars by binding them with some kind ofite cement, the mortars do not know 'pillars stand in us', nor do the pillars know 'we stand in the mortars', just so the jawbones do not know 'teeth have grown in us', nor do the teeth know 'we have grown in the jawbones'. These phenomena are devoid of mutual adverting and reviewing. Thus, teeth are a separate portion in this body, without consciousness, indeterminate, empty, without a being, hard, the solid element.

Skin stands enveloping the entire body. Therein, just as in the case of a great lute covered with wet cow-hide, the great lute does not know 'I am covered with wet cow-hide', nor does the wet cow-hide know 'the great lute has been covered by me', just so the body does not know 'I am enveloped by skin', nor does the skin know 'the body has been enveloped by me'. These phenomena are devoid of mutual adverting and reviewing. Thus, skin is a separate portion in this body, without consciousness, indeterminate, empty, without a being, hard, the solid element.

Flesh stands smeared over the skeleton. Therein, just as in the case of a wall plastered with thick clay, the wall does not know 'I am plastered with thick clay', nor does the thick clay know 'the great wall has been plastered by me', just so the skeleton does not know 'I am smeared with flesh consisting of nine hundred pieces of flesh', nor does the flesh know 'the skeleton has been smeared by me'. These phenomena are devoid of mutual adverting and reviewing. Thus, flesh is a separate portion in this body, without consciousness, indeterminate, empty, without a being, hard, the solid element.

Sinews stand binding the bones inside the body. Therein, just as when rafters are bound together with creepers, the rafters do not know 'we are bound with creepers', nor do the creepers know 'the rafters have been bound by us', just so the bones do not know 'we are bound by sinews', nor do the sinews know 'the bones have been bound by us'. These phenomena are devoid of mutual adverting and reviewing. Thus, sinews are a separate portion in this body, without consciousness, indeterminate, empty, without a being, hard, the solid element.

Among the bones, the heel bone stands supporting the ankle bone. The ankle bone stands supporting the shin bone. The shin bone stands supporting the thigh bone. The thigh bone stands supporting the hip bone. The hip bone stands supporting the spine. The spine stands supporting the neck bone. The neck bone stands supporting the skull bone. The skull bone is established upon the neck bone. The neck bone is established upon the spine. The spine is established upon the hip bone. The hip bone is established upon the thigh bone. The thigh bone is established upon the shin bone. The shin bone is established upon the ankle bone. The ankle bone is established upon the heel bone.

Therein, just as in heaps of bricks, wood, cow dung and so forth, the lower ones do not know 'we stand supporting the upper ones', nor do the upper ones know 'we are established upon the lower ones', even so the heel bone does not know 'I stand supporting the ankle bone', the ankle bone does not know 'I stand supporting the shin bone', the shin bone does not know 'I stand supporting the thigh bone', the thigh bone does not know 'I stand supporting the hip bone', the hip bone does not know 'I stand supporting the spine', the spine does not know 'I stand supporting the neck bone', the neck bone does not know 'I stand supporting the skull bone', the skull bone does not know 'I am established upon the neck bone', the neck bone does not know 'I am established upon the spine', the spine does not know 'I am established upon the hip bone', the hip bone does not know 'I am established upon the thigh bone', the thigh bone does not know 'I am established upon the shin bone', the shin bone does not know 'I am established upon the ankle bone', the ankle bone does not know 'I am established upon the heel bone'. These phenomena are devoid of mutual adverting and reviewing. Thus, bones are a separate portion in this body, without consciousness, indeterminate, void, without a being, hard, the solid element.

Bone marrow stands inside those various bones. Therein, just as when soaked cane tips and the like are inserted inside bamboo joints and the like, the bamboo joints and the like do not know 'cane tips and the like have been inserted into us', nor do the cane tips and the like know 'we stand inside the bamboo joints and the like', even so the bones do not know 'bone marrow stands inside us', nor does the bone marrow know 'I stand inside the bones'. These phenomena are devoid of mutual adverting and reviewing. Thus, bone marrow is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard, the solid element.

The kidneys, bound by a thick sinew that emerges from the throat as a single root, goes a short distance, and then splits in two, stand encompassing the heart flesh. Therein, just as in the case of a pair of mango fruits attached to a stalk, the stalk does not know 'a pair of mango fruits is attached by me', nor does the pair of mango fruits know 'I am attached by the stalk', even so the thick sinew does not know 'the kidneys are attached by me', nor do the kidneys know 'I am attached by the thick sinew'. These phenomena are devoid of mutual adverting and reviewing. Thus, the kidneys are a separate portion in this body, without consciousness, indeterminate, void, without a being, hard, the solid element.

The heart stands inside the body, depending on the middle of the ribcage. Therein, just as in the case of a piece of flesh placed depending on the inside of a worn-out pincers-cage, the inside of the worn-out pincers-cage does not know 'a piece of flesh is placed depending on me', nor does the piece of flesh know 'I stand depending on the inside of the worn-out pincers-cage', even so the inside of the ribcage does not know 'the heart stands depending on me', nor does the heart know 'I stand depending on the inside of the ribcage'. These phenomena are devoid of mutual adverting and reviewing. Thus, the heart is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard, the solid element.

The liver stands inside the body, depending on the right side, within the two breasts. Therein, just as in the case of a twin lump of flesh stuck to the side of a cooking-pot shard, the side of the cooking-pot shard does not know 'a twin lump of flesh is stuck to me', nor does the twin lump of flesh know 'I am stuck to the side of the cooking-pot shard', even so the right side within the two breasts does not know 'the liver stands depending on me', nor does the liver know 'I stand depending on the right side within the two breasts'. These phenomena are devoid of mutual adverting and reviewing. Thus, the liver is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard, the solid element.

Regarding the pleura, the concealed pleura stands enveloping the heart and the kidneys, while the unconcealed pleura stands covering the flesh beneath the skin throughout the entire body. Therein, just as in the case of flesh wrapped in a rag, the flesh does not know 'I am wrapped by a rag,' nor does the rag know 'flesh is wrapped by me,' even so, neither do the kidneys, heart, and flesh throughout the entire body know 'I am covered by the pleura,' nor does the pleura know 'the kidneys, heart, and flesh throughout the entire body are covered by me.' These phenomena are devoid of mutual adverting and reviewing. Thus, the pleura is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard - the solid element.

The spleen stands on the left side of the heart, depending on the upper side of the stomach lining. Therein, just as in the case of a lump of cow dung standing depending on the upper side of a granary, the upper side of the granary does not know 'a lump of cow dung stands depending on me,' nor does the lump of cow dung know 'I stand depending on the upper side of the granary,' even so, the upper side of the stomach lining does not know 'the spleen stands depending on me,' nor does the spleen know 'I stand depending on the upper side of the stomach lining.' These phenomena are devoid of mutual adverting and reviewing. Thus, the spleen is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard - the solid element.

The lungs stand inside the body, within the two breasts, covering the heart and the liver from above, hanging down. Therein, just as in the case of a bird's nest hanging inside an old storehouse, the inside of the old storehouse does not know 'a bird's nest stands hanging in me,' nor does the bird's nest know 'I stand hanging inside the old storehouse,' even so, the inside of the body does not know 'the lungs stand hanging in me,' nor do the lungs know 'I stand hanging inside such a body.' These phenomena are devoid of mutual adverting and reviewing. Thus, the lungs are a separate portion in this body, without consciousness, indeterminate, void, without a being, hard - the solid element.

The intestines stand inside the body from the throat opening to the end of the excrement passage. Therein, just as in the case of a headless carcass of veins placed coiled up in a blood trough, the blood trough does not know 'a carcass of veins stands in me,' nor does the carcass of veins know 'I stand in the blood trough,' even so, the inside of the body does not know 'the intestines stand in me,' nor do the intestines know 'I stand inside the body.' These phenomena are devoid of mutual adverting and reviewing. Thus, the intestines are a separate portion in this body, without consciousness, indeterminate, void, without a being, hard - the solid element.

The mesentery stands binding the twenty-one coils of the intestines in between the intestines. Therein, just as in the case of cords that stand having stitched together a foot-wiping rope-mat, the foot-wiping rope-mat does not know 'the cords stand having stitched me together,' nor do the cords know 'we stand having stitched together the foot-wiping rope-mat,' even so, the intestines do not know 'the mesentery stands having bound me,' nor does the mesentery know 'I stand having bound the intestines.' These phenomena are devoid of mutual adverting and reviewing. Thus, the mesentery is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard - the solid element.

The undigested food stands in the stomach - what has been eaten, drunk, chewed, and tasted. Therein, just as in the case of dog's vomit standing in a dog's trough, the dog's trough does not know 'dog's vomit stands in me,' nor does the dog's vomit know 'I stand in the dog's trough,' even so, the stomach does not know 'undigested food stands in me,' nor does the undigested food know 'I stand in the stomach.' These phenomena are devoid of mutual adverting and reviewing. Thus, the undigested food is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard - the solid element.

The excrement stands at the end of the intestines, in what is called the receptacle for digested food, which resembles a bamboo joint of eight finger-breadths. Therein, just as in the case of smooth yellow clay pressed into a bamboo joint, the bamboo joint does not know 'yellow clay stands in me,' nor does the yellow clay know 'I stand in the bamboo joint,' even so, the receptacle for digested food does not know 'excrement stands in me,' nor does the excrement know 'I stand in the receptacle for digested food.' These phenomena are devoid of mutual adverting and reviewing. Thus, the excrement is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard - the solid element.

The brain stands inside the skull cavity. Therein, just as in the case of a lump of flour placed in an old gourd bowl, the gourd bowl does not know 'a lump of flour stands in me,' nor does the lump of flour know 'I stand in the gourd bowl,' even so, the inside of the skull cavity does not know 'the brain stands in me,' nor does the brain know 'I stand inside the skull cavity.' These phenomena are devoid of mutual adverting and reviewing. Thus, the brain is a separate portion in this body, without consciousness, indeterminate, void, without a being, hard - the solid element.

"Or whatever else there is" - by this, he shows the solid element that follows along in the three, beginning with the water component parts, treating it as a yevāpanaka (residual) earth element by way of its characteristic.

In the description of the external solid element, "iron" means black metal. "Metal" is fourfold: natural metal, non-natural metal, artificial metal, and pisāca metal. Therein, iron, silver, gold, tin, lead, copper, and vekantaka - these seven are called natural metals. Nāganāsika metal is called non-natural metal. Bronze, bell-metal, and brass - these three are called artificial metals. Morakkhaka, puthuka, malinaka, capalaka, selaka, āṭaka, bhallaka, and dūsiloha - these eight are called pisāca metals. Among those, five natural metals are already stated separately in the canonical text. Together with these two natural metals, namely copper and vekantaka metal, all the rest should be understood here as "metal."

"Tin" means white tin. "Lead" means black tin. "Silver" means silver. "Pearls" means ocean pearls. "Gems" means, setting aside lapis lazuli and the like that are mentioned in the canonical text, all the remaining gems of various kinds such as luminous gems. "Lapis lazuli" means a bamboo-coloured gem. "Conch" means an ocean conch. "Stone" means all stones of various kinds such as black stone, yellowish stone, white stone, and so forth. "Coral" means coral itself. "Silver" means a coin. "Gold" means gold. "Ruby" means a red gem. "Cat's eye gem" means a variegated gem. Among grass and the like, those with external pith, even coconut palms and the like at the very least, are called "grass." That with internal pith, even a piece of timber at the very least, is called "wood." "Gravel" means pebbles from the size of a mung bean up to the size of a fist are called gravel. Smaller than the size of a mung bean, however, is called "sand." "Potsherd" means any broken piece of pottery. "Ground" means earth. "Rock" means, starting from what cannot be enclosed within the fist, up to but not reaching the size of a cubit, is called a rock. From the size of a cubit upwards, however, it is called a mountain. "Or whatever else" - by this, he includes the remaining earth element of various kinds such as palmyra stalks, coconuts, fruits, and the like. "Both the internal solid element and the external solid element" - by this, he shows that both solid elements are just one solid element by way of characteristic, in the sense of hardness.

174. In the exposition of the liquid element and so forth, it should be understood in the same manner as stated above. In the phrases "liquid, having the nature of liquid" and so forth, "liquid" is by way of cohesion. That itself, because it has reached the nature of liquid, is called "having the nature of liquid." "Cohesion" is by way of viscosity. That itself, because it has reached the nature of viscosity, is called "having the nature of cohesion." "The binding quality of matter" means the state of binding of inseparable matter. Bile, phlegm, and so forth should also be apprehended by way of colour, shape, direction, location, and delimitation, and then attended to only as elements.

Herein this is the method - Among the biles, unbound bile, being connected to the life faculty, pervades the entire body and remains; bound bile remains in the bile sac. Therein, just as when oil pervades and remains in a cake, the cake does not know "oil pervades and remains in me," nor does the oil know "I pervade and remain in the cake," even so the body does not know "unbound bile pervades and remains in me," nor does the unbound bile know "I pervade and remain in the body." And just as when a loofah pod is filled with rainwater, the loofah pod does not know "rainwater remains in me," nor does the rainwater know "I remain in the loofah pod," even so the bile sac does not know "bound bile remains in me," nor does the bound bile know "I remain in the bile sac." These phenomena are devoid of mutual adverting and reviewing. Thus, bile in this body is a separate portion, without consciousness, indeterminate, void, without a being, having the nature of fluid, having the character of cohesion - the liquid element.

Phlegm, measuring about one bowlful, remains on the lining of the stomach. Therein, just as in a pool of mud with a layer of froth arisen on top, the mud does not know "a layer of froth remains on me," nor does the layer of froth know "I remain on the mud," even so the stomach lining does not know "phlegm remains on me," nor does the phlegm know "I remain on the stomach lining." These phenomena are devoid of mutual adverting and reviewing. Thus, phlegm in this body is a separate portion, without consciousness, indeterminate, void, without a being, having the nature of fluid, having the character of cohesion - the liquid element.

Pus has no fixed location; wherever in the body a place has been struck by stumps, thorns, flames of fire, and so forth, blood collects and festers, or boils, abscesses, and so forth arise, there it remains. Therein, just as in a tree from which resin has oozed due to axe blows and the like, the places of the tree struck by the axe and so forth do not know "resin remains in us," nor does the resin know "I remain in the places of the tree struck by the axe and so forth," even so the places of the body struck by stumps, thorns, and so forth do not know "pus remains in us," nor does the pus know "I remain in those places." These phenomena are devoid of mutual adverting and reviewing. Thus, pus in this body is a separate portion, without consciousness, indeterminate, void, without a being, having the nature of fluid, having the character of cohesion - the liquid element.

Among the bloods, circulating blood, like unbound bile, pervades the entire body and remains. Stored blood, filling the lower part of the region of the liver, measuring about one bowlful, remains moistening the kidneys, heart, liver, and lungs. Therein, regarding circulating blood, the determination is the same as for unbound bile. But regarding the other, just as when water standing in a worn-out pot moistens clods of earth below, the clods of earth do not know "we remain being moistened by water," nor does the water know "I moisten the clods of earth," even so neither the lower region of the liver nor the kidneys and so forth know "blood remains in me, or remains moistening us," nor does the blood know "I remain filling the lower part of the liver and moistening the kidneys and so forth." These phenomena are devoid of mutual adverting and reviewing. Thus, blood in this body is a separate portion, without consciousness, indeterminate, void, without a being, having the nature of fluid, having the character of cohesion - the liquid element.

Sweat, at times of heat from fire and so forth, fills the pores of the head-hairs and body-hairs and both remains and trickles forth. Therein, just as when bundles of lotus roots, lotus stalks, and white lily stems have just been pulled from the water, the openings of the bundles of lotus roots and so forth do not know "water trickles from us," nor does the water trickling from the openings of the bundles of lotus roots and so forth know "I trickle from the openings of the bundles of lotus roots and so forth," even so the pores of the head-hairs and body-hairs do not know "sweat trickles from us," nor does the sweat know "I trickle from the pores of the head-hairs and body-hairs." These phenomena are devoid of mutual adverting and reviewing. Thus, sweat in this body is a separate portion, without consciousness, indeterminate, void, without a being, having the nature of fluid, having the character of cohesion - the liquid element.

Fat, in the case of a stout person, pervades the entire body, and in the case of a thin person, remains as spread-out grease depending on the flesh of the calves and so forth. Therein, just as in a heap of meat covered with a turmeric-coloured cloth, the heap of meat does not know "the turmeric-coloured cloth remains depending on me," nor does the turmeric-coloured cloth know "I remain depending on the heap of meat," just so, the flesh in the entire body or in the calves and so forth does not know "fat remains depending on me," nor does fat know "I remain depending on the flesh in the entire body or in the calves and so forth." These phenomena are devoid of mutual adverting and reviewing. Thus, fat in this body is a separate portion, without consciousness, indeterminate, void, without a being, spread-out grease, of the nature of spread-out liquid, having the character of cohesion - the liquid element.

Tears, when they arise, fill the eye sockets and either remain there or flow out. Therein, just as in the hollows of young palm-fruit stones filled with water, the hollows of young palm-fruit stones do not know "water remains in us," nor does water know "I remain in the hollows of young palm-fruit stones," just so, the eye sockets do not know "tears remain in us," nor do tears know "I remain in the eye sockets." These phenomena are devoid of mutual adverting and reviewing. Thus, tears in this body are a separate portion, without consciousness, indeterminate, void, without a being, of the nature of liquid, having the character of cohesion - the liquid element.

Grease is the melted oily substance present at times of heat from fire and so forth on the palms of the hands, the backs of the hands, the soles of the feet, the tops of the feet, the sides of the nose, the forehead, and the points of the shoulders. Therein, just as in a ladle into which oil has been poured, the ladle does not know "oil remains having covered me," nor does oil know "I remain having covered the ladle," just so, the area of the palms of the hands and so forth does not know "grease remains having covered me," nor does grease know "I remain having covered the area of the palms of the hands and so forth." These phenomena are devoid of mutual adverting and reviewing. Thus, grease in this body is a separate portion, without consciousness, indeterminate, void, without a being, of the nature of liquid, having the character of cohesion - the liquid element.

Spittle, when there is a suitable condition for its arising, descends from both sides of the cheeks and remains on the tongue. Therein, just as in a well on a river bank with an uninterrupted flow of water, the bottom of the well does not know "water collects in me," nor does water know "I collect at the bottom of the well," just so, the surface of the tongue does not know "spittle, having descended from both sides of the cheeks, remains in me," nor does spittle know "I, having descended from both sides of the cheeks, remain on the surface of the tongue." These phenomena are devoid of mutual adverting and reviewing. Thus, spittle in this body is a separate portion, without consciousness, indeterminate, void, without a being, of the nature of liquid, having the character of cohesion - the liquid element.

Snot, when it arises, fills the nostrils and either remains there or flows out. Therein, just as in a shell filled with rancid curds, the shell does not know "rancid curds remain in me," nor do rancid curds know "I remain in the shell," just so, the nostrils do not know "snot remains in us," nor does snot know "I remain in the nostrils." These phenomena are devoid of mutual adverting and reviewing. Thus, snot in this body is a separate portion, without consciousness, indeterminate, void, without a being, of the nature of liquid, having the character of cohesion - the liquid element.

Synovial fluid, fulfilling the function of lubricating the bone joints, remains in the one hundred and eighty joints. Therein, just as in an axle lubricated with oil, the axle does not know "oil remains having lubricated me," nor does oil know "I remain having lubricated the axle," just so, the one hundred and eighty joints do not know "synovial fluid remains having lubricated us," nor does synovial fluid know "I remain having lubricated the one hundred and eighty joints." These phenomena are devoid of mutual adverting and reviewing. Thus, synovial fluid in this body is a separate portion, without consciousness, indeterminate, void, without a being, of the nature of liquid, having the character of cohesion - the liquid element.

Urine remains inside the bladder. Therein, just as in a porous pot placed face-down in a cesspool, the porous pot does not know "the liquid of the cesspool remains in me," nor does the liquid of the cesspool know "I remain in the porous pot," just so, the bladder does not know "urine remains in me," nor does urine know "I remain in the bladder." These phenomena are devoid of mutual adverting and reviewing. Thus, urine in this body is a separate portion, without consciousness, indeterminate, void, without a being, of the nature of liquid, having the character of cohesion - the liquid element. "Or whatever else" is said with reference to the liquid element in the remaining three portions.

In the description of the external liquid element, the flavour produced depending on the root is called root flavour. In the case of trunk flavour and so on too, the same method applies. Milk and so forth are well known. However, the restriction that applies in the training rule on medicines does not apply here. Whatever milk there is, is simply milk. The same method applies in the remaining ones too. "Terrestrial" means waters situated in pits and so forth. "Those in the sky" means rain waters that have not reached the earth. "Or whatever else" - snow-water, water at the destruction of an aeon, water that supports the earth, and so forth have entered here into the inclusive category.

175. In the exposition of the heat element, "heat" is by way of burning. "Having the nature of heat" means heat itself that has reached the state of heat. "Heat" means the condition of warmth. "Having the nature of warmth" means warmth itself that has reached the state of warmth. "Hotness" means intense hotness. "Having the nature of hotness" means that very hotness that has reached the state of hotness. "That by which" means by which heat element that has become disturbed. "One is warmed" means this body is warmed; it becomes heated through conditions such as one-day fever and so forth. "That by which one ages" means that by which this body ages, reaching impairment of the faculties, decline of strength, and the condition of wrinkles, grey hair, and so forth. "That by which one is consumed" means that by which, when disturbed, this body burns, and that person, crying out "I am burning, I am burning!", longs for the application of hundred-times-washed ghee, Gosīta sandalwood and other ointments, as well as the breeze of a palm-leaf fan. "That by which what is eaten, drunk, chewed, and tasted is properly digested" means that by which what is eaten, such as rice and so forth, or drunk, such as beverages and so forth, or chewed, such as flour cakes and so forth, or tasted, such as ripe mango, honey, treacle and so forth, is properly cooked; the meaning is that it undergoes separation into nutriment essence and so forth. Herein, the first three heat elements are of fourfold origination, while the last is only of kamma-origination. This, so far, is the explanation of the terms herein.

But this is the method of attention: Here a monk attends thus: "That by which one is warmed - this is a separate portion in this body, without consciousness, indeterminate, void, without a being, having the nature of maturing, the heat element." He attends thus: "That by which one ages, that by which one is consumed, that by which what is eaten, drunk, chewed, and tasted is properly digested - this is a separate portion in this body, without consciousness, indeterminate, void, without a being, having the nature of maturing, the heat element." "Or whatever else" means there is one natural temperature in this body; that has entered the category of "or whatever else."

In the exposition of the external heat element, fire that blazes dependent on wood, having wood as its fuel, is called "wood fire." The same method applies to chip fire and so forth as well. "Refuse fire" means fire kindled by heaping together rubbish, a rubbish fire. "Lightning" means thunderbolt fire. "Heat of fire" means the heat of flames or of flameless embers. "Heat of the sun" means sunshine. "Heat of an accumulation of wood" means the heat at a place where wood is heaped. The same method applies in the remaining ones too. "Or whatever else" means the fire of petas, the fire of the destruction of the aeon, the fire of hell, and so forth have entered the category of "or whatever else" here.

176. In the exposition of the air element, "air" is by way of blowing. "Having the nature of air" means having gone to the state of air, being just air. "The state of obstinacy of matter" means the state of rigidity of inseparable matter. "Upward-moving winds" means winds that move upwards, producing belching, hiccups, and so forth. "Downward-moving winds" means winds that descend downwards, carrying away excrement, urine, and so on. "Winds in the belly" means the winds outside the intestines. "Winds in the abdomen" means the winds inside the intestines. "Winds that course through the limbs" means winds that, following the network of veins, pervade the limbs throughout the whole body, producing bending, stretching, and so on. "Cutting winds" means winds that operate as if cutting the joints and ligaments with scissors. "Razor winds" means winds that split the heart as if with a razor. "Lotus-plucking winds" means winds that tear up the heart-flesh itself. "In-breath" means the nasal wind that enters inwards. "Out-breath" means the nasal wind that exits outwards. Herein, all the former ones are of fourfold origination, while in-breath and out-breath are only of mind-originated. This here is the word commentary.

But this is the method of attention: herein a monk, having discerned the winds classified as upward-moving and so forth by way of upward-moving and so forth, attends thus: "The upward-moving winds are in this body a separate portion, non-conscious, indeterminate, void, without a being, having the characteristic of distension, the air element." The same method applies in the remaining ones too. "Or whatever else" means the remaining winds that follow the other air portions have entered the inclusive category here.

In the exposition of the external air element, "eastern winds" means winds that come from the eastern direction. The same method applies to western, northern, and southern as well. "Dusty winds" means dusty, being together with dust. "Dust-free winds" means devoid of dust, pure, called dust-free. "Cold" means originated from the cold season, arisen amidst cold clouds. "Hot" means originated from the hot season, arisen amidst hot clouds. "Slight" means gentle, thin winds. "Exceeding" means strong winds. "Dark" means arisen amidst dark clouds, by which the struck skin colour becomes dark. Some say this is a designation for those winds. "High-altitude winds" means winds blowing above a yojana. "Wing winds" means winds arisen from the flapping of wings, even of a fly at the least. "Supaṇṇa winds" means garuḷa winds. Indeed, these too are wing winds, but they are taken separately by way of their prominence. "Palm-fan winds" means winds produced by palm leaves or by any other circular-shaped instrument. "Fanning winds" means winds produced by a fan. And these palm-fans and fans both generate wind that has not yet arisen and redirect wind that has already arisen. "Or whatever else" means the remaining winds, apart from those mentioned in the text here, have entered the inclusive category.

177. In the exposition of the space element, it is called "space" (ākāsa) because it is not ploughed (na kassati) in the sense of not being struck against. "Having the nature of space" (ākāsagata) means that space itself has attained the state of space. "Open" (agha) means that which cannot be struck against. "Having the nature of openness" (aghagata) means that openness itself has attained the state of openness. "Hollow" (vivara) means an interval. "Having the nature of hollowness" (vivaragata) means that very thing has attained the state of hollowness. "Not touched by flesh and blood" (asamphuṭṭhaṃ maṃsalohitehi) means separated from flesh and blood. "The ear-hole" and so forth, however, is a showing of the classification of that very thing. Therein, "the ear-hole" (kaṇṇacchidda) means a hole, an opening in the ear, a space not touched by flesh and blood. The same method applies in the remaining ones too. "That by which" (yena) means that by which opening one swallows, takes inside, this food to be swallowed, consisting of what is eaten and so forth. "Where" (yattha) means in which space reckoned as the inner stomach lining, this same fourfold food to be swallowed remains. "That by which" (yena) means that by which opening all of this, having been digested and having reached the state of refuse, passes out; that hole from the stomach lining up to the excrement passage, measuring a span and four finger-breadths, not touched by and separated from flesh and blood, should be understood as the space element. "Or whatever else" (yaṃ vā pana) - here, the space between skin, the space between flesh, the space between sinews, the space between bones, the space between hairs - all of this has entered the category of the residual clause.

In the exposition of the external space element, "not touched by the four primary elements" (asamphuṭṭhaṃ catūhi mahābhūtehi) means separated from the four primary elements, and should be understood as holes in walls, openings in doors, and so forth. By this is spoken of that space in which, for one performing the preparatory work, the jhānas of the fourfold and fivefold systems arise.

178. In the exposition of the consciousness element, the element reckoned as eye-consciousness is the eye-consciousness element. The same method applies to the remaining ones as well. Thus, when these six elements are comprehended, the eighteen elements are also comprehended. How? By the comprehension of the earth, fire, and air elements, the tangible-object element is already comprehended; by the comprehension of the water element and the space element, the mental-object element; by the comprehension of the consciousness element, the mind element is already comprehended, since it is its forerunner and follower. The eye-consciousness element and the rest have come in the sutta itself. The remaining nine should be brought in and shown. For by the comprehension of the eye-consciousness element, the eye element, which is its support, and the form element, which is its object, are already comprehended. Thus, by the comprehension of the ear-consciousness element and the rest, the ear element and the rest are also comprehended - so all eighteen are comprehended. Among those, by ten elements the comprehension of materiality is stated. By seven, the comprehension of immateriality. By the mental-object element there may be comprehension of materiality, or there may be comprehension of immateriality. Thus, by ten and a half elements the comprehension of materiality, and by seven and a half elements the comprehension of immateriality - so the comprehension of materiality and immateriality is stated. Materiality and immateriality are the five aggregates. That is the truth of suffering. The former craving that gives rise to it is the truth of the origin. The non-continuance of both is the truth of cessation. The path that fully understands it is the truth of the path - it should be understood that this meditation subject of the four truths is stated as the conclusion, leading to the summit as far as arahantship, for a monk who has applied himself by way of the eighteen elements.

179. Now, showing the second set of six, he said "There are another six elements" and so forth. Therein, "the pleasure element, the pain element" - bodily pleasure and pain, which have the body-sensitivity as their basis, are shown as a pair by way of being opposites. For pleasure is the opposite of pain, and pain is the opposite of pleasure. To whatever extent a place is pervaded by pleasure, to that extent pain pervades it. To whatever extent a place is pervaded by pain, to that extent pleasure pervades it. "The joy element, the displeasure element" - this too is likewise made into a pair. For joy is the opposite of displeasure, and displeasure is the opposite of joy. To whatever extent a place is pervaded by joy, to that extent displeasure pervades it. To whatever extent a place is pervaded by displeasure, to that extent joy pervades it.

"The equanimity element, the ignorance element" - this pair, however, is made into a pair by way of similarity. For both of these are similar because of their unmanifest nature. Therein, by the inclusion of the pleasure element and the pain element, the body-consciousness element associated with them, the body element which serves as their basis, and the tangible-object element which serves as their object, are also included. By the inclusion of the joy element and the displeasure element, the mind-consciousness element associated with them is included. By the inclusion of the ignorance element, the mental-object element is included. By the inclusion of the equanimity element, the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness elements and the mind element, as well as the eye element, visible-form element and so forth which serve as their bases and objects, are included - thus all eighteen elements are included. Now, the comprehension of materiality by means of those ten elements and so forth - all this should be understood in the same manner as stated above. It should be understood that in this way too, the conclusion is spoken having led one monk to the summit of arahantship. Therein, "What is the pleasure element? Whatever bodily agreeable" and so forth - these are in the same manner as stated above.

181. In the third set, regarding "sensual desire" (kāma) - there are two kinds of sensual desire: objective sensual desire and defilement sensual desire. Therein, with reference to defilement sensual desire, the element associated with sensual desire is the sensual element (kāmadhātu); this is a name for sensual thought (kāmavitakka). With reference to objective sensual desire, sensual desire itself is the element, thus the sensual element (kāmadhātu); this is a name for states belonging to the sensual sphere (kāmāvacaradhamma). The element associated with anger is the anger element (byāpādadhātu); this is a name for the thought of anger (byāpādavitakka). Anger itself is the element, thus the anger element (byāpādadhātu); this is a name for aversion (paṭigha) based on the ten grounds of resentment. The element associated with violence is the violence element (vihiṃsādhātu); this is a name for the thought of violence (vihiṃsāvitakka). Violence itself is the element, thus the violence element (vihiṃsādhātu); this is a name for the harming of other beings. However, since this has not occurred below, it should be understood through the analysis of meaning and so forth thus: "They harm beings by means of it, or it is the harming of beings" - thus it is violence (vihiṃsā). It has the characteristic of afflicting, or the characteristic of being the opposite of compassion; its function is generating distress in the continuum of others, or its function is the destruction of compassion in one's own continuum; it manifests as a basis of suffering; it should be understood as having aversion as its proximate cause. Renunciation (nekkhamma) is called non-greed (alobha) because of going forth from greed, the first jhāna because of going forth from the hindrances, and all wholesome states because of going forth from all unwholesome states. The element associated with renunciation is the renunciation element (nekkhammadhātu); this is a name for the thought of renunciation (nekkhammavitakka). Renunciation itself is the element, thus the renunciation element (nekkhammadhātu); this is a name for all wholesome states as well. The element associated with non-anger is the non-anger element (abyāpādadhātu); this is a name for the thought of non-anger (abyāpādavitakka). Non-anger itself is the element, thus the non-anger element (abyāpādadhātu); this is a name for loving-kindness (mettā). The element associated with non-violence is the non-violence element (avihiṃsādhātu); this is a name for the thought of non-violence (avihiṃsāvitakka). Non-violence itself is the element, thus the non-violence element (avihiṃsādhātu); this is a name for compassion (karuṇā).

182. Now, to show that very meaning, the word-analysis beginning with "therein, what is the sensual element?" has been commenced. Therein, "connected with" means connected by way of association. "Reasoning, applied thought" and so forth are of already stated meaning. "Harasses" means oppresses, causes suffering. "Harassing" means oppressing by blows of the hand and so forth, producing suffering. "Vexing" is intense harassing. "Hurting" is that by which one hurts. "Injuring" is intense hurting. "Angering" means irritating. "Enraging" means intense irritating. Or in all cases the word is augmented by the prefix "vi". "That by which one injures" is injury; injury of others is "injuring others".

"That by which one is friendly" is friendliness. The manner of being friendly is "friendly feeling". The state of one who is endowed with friendliness, who has practised friendliness, is "the state of being friendly". The liberation of mind that is freed from anger is "liberation of mind". And here, by the first three terms, friendliness reaching either access or absorption is spoken of; by the last term, only that reaching absorption.

"That by which one is compassionate" is compassion. The manner of being compassionate is "compassionate feeling". The state of one who is endowed with compassion, who has practised compassion, is "the state of being compassionate". The liberation of mind that is freed from violence is "liberation of mind". Here too, the distinction between access and absorption should be understood in the same way as before. And in both places, in the final term, "friendliness" and "compassion" are stated for the purpose of qualifying "liberation of mind".

And here, sensual reasoning arises both towards beings and towards formations. Even when arisen towards both, it is only a course of action. But anger breaks a course of action only when arisen towards beings, not otherwise. The same method applies to violence as well. And here there is a twofold discussion - the all-inclusive and the unmixed. For by the inclusion of the sensual element, the elements of anger and violence are also included. But having extracted them again and again from the sensual element itself, these two are shown separately. This, for now, is the all-inclusive discussion here. But setting aside the elements of anger and violence, all the rest are just the sensual element. This is called the unmixed discussion. By the inclusion of the renunciation element too, the elements of non-anger and non-violence are indeed included. But having extracted them again and again from the renunciation element, both of those are shown separately - this too is here the all-inclusive discussion. Setting aside the elements of non-anger and non-violence, the remainder is the renunciation element - this is called the unmixed discussion.

For the eighteen elements comprehended by these six elements are indeed comprehended. For all of them, by extracting again and again from the sensual element itself, are to be obtained as eighteen elements only; thus by way of three sets of six, they are eighteen. However, without taking them thus, by making eighteen in each set of six according to the method stated, and then summarising all those sets of eighteen together, they should be understood as being just eighteen. Thus in this Suttanta Classification, sixteen elements are of the sense-sphere, and two are of the three planes - thus it should be understood that herein only the range of comprehension has been spoken of.

Commentary on the Suttanta Classification.

2. Commentary on the Abhidhamma Classification

183. Showing all the elements by their own nature in the Abhidhamma Classification, he stated "Eighteen elements - eye-element, material element" and so forth. Therein, in the synopsis section, firstly -

Therein, 'by meaning': it sees, thus it is the eye (cakkhu). It makes manifest, thus it is material form (rūpa). The consciousness of the eye is eye-consciousness - by this method first, the determination should be understood in terms of the specific meaning of the eye and so forth. In a general sense, however, it produces (vidahati), it is borne (dhīyate), it is a production (vidhānaṃ), it is produced by this (vidhīyate etāya), or it is borne herein (ettha dhīyati) - thus it is an element (dhātu). For worldly elements, being established as causal factors, like the elements of gold, silver and so forth produce gold, silver and so forth, produce manifold suffering of the round of existence; and like a burden by burden-carriers, they are borne and carried by beings - this is the meaning. And these are merely the arrangement of suffering, because of not being subject to control. And by means of these as instrumental causes, the suffering of the round of existence is carried out by beings; and what is thus produced is borne and placed in these very elements - this is the meaning. Thus each individual phenomenon among the eye and so forth is called an 'element' in the sense of producing, being borne, and so forth, as applicable.

Furthermore, just as the self of the sectarians does not exist by intrinsic nature, these are not so. But these bear their own intrinsic nature - thus they are elements. And just as in the world the variegated mineral constituents such as orpiment and realgar are called 'elements', so too these are elements like those elements. For these are variegated constituents of what is knowable by knowledge. Just as the designation 'element' applies to the constituents of the combination called the body - such as chyle, blood and so forth - which are delimited by mutually dissimilar characteristics, so too the designation 'element' should be understood as applying to the constituents of the individual existence called the five aggregates. For these, the eye and so on, are defined by mutually dissimilar characteristics. Furthermore, "element" is a designation for what is merely lifeless. For thus the Blessed One - in such passages as "This person, monk, consists of six elements" gave the teaching on elements for the purpose of removing the perception of a living soul. Therefore, by the meaning as stated, the eye and that is an element - thus eye-element, etc. mind-consciousness and that is an element - thus mind-consciousness element. In this way, the determination should be known here firstly by meaning.

'By characteristic and so forth': the determination here should be understood in terms of the characteristics and so forth of the eye and so forth. And those characteristics and so forth of these should be understood in the very manner stated above.

'By order' - here too, among the orders of arising and so on stated previously, only the order of teaching is fitting. And this has been stated by way of the sequential determination of cause and fruit. For this pair - eye-element and material element - is the cause. Eye-consciousness element is the fruit. Thus everywhere the determination should be understood by order.

'By extent' means by the state of being just so much. This is what is meant - For in various passages of the Suttas and Abhidhamma, other elements too are seen, such as the radiance-element, the beauty-element, the base of infinite space-element, the base of infinite consciousness-element, the base of nothingness-element, the base of neither-perception-nor-non-perception-element, the cessation of perception and feeling-element, the sensual desire-element, the ill-will-element, the cruelty-element, the renunciation-element, the non-ill-will-element, the non-cruelty-element, the pleasure-element, the pain-element, the joy-element, the grief-element, the equanimity-element, the ignorance-element, the initiative-element, the endeavour-element, the exertion-element, the inferior-element, the middling-element, the superior-element, the earth-element, the water-element, the fire-element, the air-element, the space-element, the consciousness-element, the conditioned-element, the unconditioned-element, and the world of manifold elements and diverse elements.

This being so, if it is asked why this delimitation of just eighteen was made without making a delimitation in terms of all of them? Because all elements that exist in their own nature are included therein. For the radiance-element is just the material-element. The beauty-element, however, is connected with material form and so on. Why? Because it is the sign of beauty. For the sign of beauty is the beauty-element. And that does not exist apart from material form and so on; or material form and so on that are objects of wholesome resultant are themselves the beauty-element - thus this is merely material form and so on. In the base of infinite space-element and so on, the consciousness is the mind-consciousness-element. The remaining phenomena are the element of phenomena. The cessation of perception and feeling-element, however, does not exist in its own nature; for it is merely the cessation of the two elements. The sensual desire-element is either merely the element of phenomena, as it is said: "Therein, what is the sensual desire-element? Thought connected with sensual desire etc. wrong intention." Or it is all eighteen elements, as it is said: "Making the Avīci hell as the lower boundary and including the Paranimmitavasavatti devas as the upper boundary, whatever in this interval belongs here and is included here - the aggregates, elements and bases, material form, feeling, perception, formations, consciousness - this is called the sensual desire-element." The renunciation-element is just the element of phenomena; or because of the statement "all wholesome phenomena are the renunciation-element," it is also the mind-consciousness-element. The elements of ill-will, cruelty, non-ill-will, non-cruelty, pleasure, pain, joy, grief, equanimity, ignorance, initiative, endeavour and exertion are just the element of phenomena.

The inferior, middling and superior elements are merely the eighteen elements. For inferior eye and so on are the inferior-element. Middling and superior eye and so on are the middling and superior elements. In the absolute sense, however, unwholesome element of phenomena and mind-consciousness-element are the inferior-element. Mundane wholesome and indeterminate, both the eye-element and so on, are the middling-element. But supramundane element of phenomena and mind-consciousness-element are the superior-element. The earth, fire and air-elements are just the tangible-element. The water-element and the space-element are just the element of phenomena. The consciousness-element is just an abbreviation for the seven consciousness-elements beginning with eye-consciousness. Seventeen elements and a portion of the element of phenomena are the conditioned-element. The unconditioned-element, however, is just a portion of the element of phenomena. The world of manifold elements and diverse elements is merely a classification of the eighteen elements. Thus, because all elements that exist in their own nature are included therein, only eighteen have been stated.

Furthermore, eighteen alone were stated also for the purpose of removing the perception of a soul regarding consciousness, which is of the nature of cognising. For there are beings who have the perception of a soul regarding consciousness, which is of the nature of cognising. By showing the multiplicity of that [consciousness] through the division into eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, and mind-consciousness elements, and its impermanence through its dependent functioning upon conditions such as the eye and visible form, eighteen elements were made known by the Blessed One, who wished to remove the perception of a soul that had been latent for a long time. And what is more? Likewise, according to the disposition of those amenable to instruction; and those beings who are amenable to instruction through this teaching that is neither too concise nor too elaborate - according to their disposition, exactly eighteen were made known.

Thus here the determination should be understood 'as to extent'.

'As to enumeration' - the eye-element, to begin with, is reckoned as one phenomenon by way of birth, by way of eye-sensitivity. Likewise, the ear, nose, tongue, body, visible form, sound, odour, and flavour elements, by way of ear-sensitivity and so forth. But the touch element is reckoned as three phenomena by way of earth, fire, and air. The eye-consciousness element is reckoned as two phenomena by way of wholesome and unwholesome resultant. Likewise, the ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness elements. But the mind-element is reckoned as three phenomena by way of five-door adverting and wholesome and unwholesome resultant receiving. The element of phenomena is reckoned as twenty phenomena by way of the three immaterial aggregates, the sixteen kinds of subtle matter, and the unconditioned element. The mind-consciousness element is reckoned as seventy-six phenomena by way of the remaining wholesome, unwholesome, and indeterminate consciousness - thus here the determination should be understood 'as to enumeration'.

'As to conditions' - the determination should be understood in terms of the conditionality of the eye-element and so forth for the eye-consciousness element and so forth. That condition-state of these will become evident in the exposition section.

'Should be seen' - the meaning is that here the determination should be understood in terms of how they should be seen. For all conditioned elements should be seen as detached from the past and the future, as empty of permanence, beauty, happiness, and selfhood, and as having their occurrence dependent on conditions. Specifically, here the eye-element should be seen as like the surface of a drum, the material element as like a drumstick, and the eye-consciousness element as like the sound. Likewise, the eye-element as like the surface of a mirror, the material element as like a face, and the eye-consciousness element as like the reflection of the face. Or alternatively, the eye-element as like sugarcane seeds, the material element as like the stick of a mill-wheel, and the eye-consciousness element as like the sugarcane juice and oil. Likewise, the eye-element as like the lower fire-stick, the material element as like the upper fire-stick, and the eye-consciousness element as like the fire. This method applies also to the ear-element and so forth.

But the mind-element should be seen as, according to circumstance, like a forerunner and follower of the eye-consciousness element and so forth. Among the element of phenomena, the feeling aggregate should be seen as like a dart and like a stake; the perception and formations aggregates as like those afflicted by the conjunction with the dart and stake of feeling; or, for worldlings, perception should be seen as like an empty fist because it generates the suffering of [false] hope, and as like a forest deer because it grasps at signs that are not in accordance with reality; formations should be seen as like a person who throws one into a pit of burning coals because they cast one into rebirth, as like thieves pursued by the king's men because they are followed by the suffering of birth, and as like seeds of a poisonous tree because they are the cause of the continuity of aggregates that brings all misfortune; matter should be seen as like a razor-wheel because it is the sign of manifold calamities.

The unconditioned element, however, should be regarded as deathless, peaceful, and secure. Why? Because it is the opposite of all misfortune. The mind-consciousness element should be regarded as like a forest monkey, because it proceeds by grasping another object even after releasing the one grasped; like a stubborn horse, because it is difficult to tame; like a stick thrown into the air, because it falls wherever it pleases; and like a stage actor, because it is associated with manifold defilements of various kinds such as greed and hatred.

184. In the section on the exposition, "dependent on the eye and forms" means dependent on this pair and also on other things, namely the functional mind-element and the associated triad of aggregates - this is the meaning. For the eye-consciousness element, the eye is the support condition, form is the object condition, the functional mind-element is the departed condition, and the three immaterial aggregates are the co-nascence condition. Therefore, this eye-consciousness element is said to arise dependent on these four. In "dependent on the ear" and so on too, the same method applies.

"Immediately after having ceased" means immediately after having ceased. "The corresponding mind-element" means the mind-element arisen with regard to that object, which is twofold as resultant of wholesome and unwholesome, performing the function of receiving. "Or else the first attentiveness to all phenomena" means the first attentiveness when all these phenomena beginning with eye-consciousness and so forth are arising; or the first attentiveness to all phenomena reckoned as objects of the eye-consciousness element and so forth - this is the meaning to be understood here. By this, it should be understood that the functional mind-element performing the function of five-door adverting is included.

In "having arisen from the mind-element too and ceased immediately after," here the particle "pi" serves the purpose of combining. Therefore, the meaning to be understood here is "from the mind-element too and from the mind-consciousness element too." By that, the resultant mind-consciousness element performing the function of investigation that arises immediately after the resultant mind-element has arisen and ceased, and the functional mind-consciousness element performing the function of determining that arises immediately after that has arisen and ceased, and the mind-consciousness element performing the function of impulsion that arises immediately after that has arisen and ceased - all of these should be understood as having been spoken of. "Dependent on the mind" means the life-continuum mind. "And mental phenomena" means mental-object belonging to the four planes. "Mind-consciousness arises" means impulsion together with adverting is produced.

At this point, however, they took up what is called a question seized by the hand. The Elder Mahādhammarakkhita, it is said, having taken the Elder Dīghabhāṇaka Abhaya by the hand, said: "Where the term 'dependent on' occurs, adverting should not be made separate, but should be made as dependent on the life-continuum." Therefore, here "mind" means the life-continuum together with adverting. "Mind-consciousness" (manoviññāṇa) means impulsion mind-consciousness. In this Abhidhamma classification, however, sixteen elements are of the sense-sphere, and two are of the four planes, spoken of as a mixture of mundane and supramundane.

Commentary on the Abhidhamma Classification.

3.

Commentary on the Questions Section

185. In the question-asking section, the wholesome and other states of the eighteen elements should be understood according to the method stated above. In the object triads, however, the statement that six elements have a limited object - this is said with reference to the occurrence of the five, beginning with eye-consciousness, and the mind-element, exclusively in the five sense-object domains beginning with visible form. As for the two elements that are mentioned - the dhamma-element and the mind-consciousness-element - their having limited objects and so forth should be understood in the same way as stated regarding the mind-base and the dhamma-base. Thus in this question-asking section too, sixteen elements are of the sense-sphere, and two are of the four planes, spoken of as a mixture of mundane and supramundane. Thus this Element Analysis too has been taught by analysing after extracting the three rounds.

In the Sammohavinodanī, the Commentary on the Vibhaṅga,

The Exposition of the Element Analysis is concluded.

4.

Analysis of Truths

1. Commentary on the Suttanta Classification

189. Now, in the analysis of truths immediately following that, "four" is the delimitation by number. "Noble truths" is the indication of the delimited phenomena. However, in the section of the synopsis beginning with "the noble truth of suffering" -

Therein, "by way of analysis" means that for suffering and so forth, four meanings each have been analysed as real, not unreal, and not otherwise, which are to be comprehended by those who comprehend suffering and so forth. As it is said: "The meaning of affliction, the meaning of being conditioned, the meaning of torment, the meaning of change pertaining to suffering - these four meanings of suffering as suffering are true, unerring, not otherwise. The meaning of accumulation, the meaning of source, the meaning of conjunction, the meaning of obstruction pertaining to the origin - etc. The meaning of escape, the meaning of seclusion, the meaning of the unconditioned, the meaning of the deathless pertaining to cessation - etc. The meaning of leading out, the meaning of cause, the meaning of seeing, the meaning of predominance pertaining to the path - these four meanings of the path pertaining to the path are real, not unreal, and not otherwise." Likewise: "The meaning of affliction, the meaning of being conditioned, the meaning of torment, the meaning of change, the meaning of full understanding pertaining to suffering" and so forth. Thus, suffering and so forth should be understood by way of the four meanings each that have been thus analysed. This is the determination to be understood here firstly by way of analysis.

In "by way of the classification of etymology, characteristics, and so forth," however, here regarding "by way of etymology" first: herein the syllable "du" is seen in the sense of what is despicable; for they call a despicable son a "bad son" (duputta). The syllable "khaṃ," however, is used in the sense of what is empty; for empty space is called "khaṃ." And this first truth is despicable because it is the basis of many dangers, and empty because it is devoid of the permanent, beautiful, pleasant, and self-nature imagined by foolish people. Therefore, because of being despicable and because of being empty, it is called "suffering" (dukkha). And the syllable "saṃ" indicates conjunction in such expressions as "coming together" (samāgamo) and "met together" (sameta). The syllable "u" indicates arising in such expressions as "arisen" (uppannaṃ) and "come forth" (udita). The syllable "aya," however, indicates a cause. And this second truth, when there is the conjunction of the remaining conditions, is the cause of the arising of suffering. Thus, because it is the cause of the arising of suffering through conjunction, it is called "the origin of suffering" (dukkhasamudaya).

As for the third truth, since the syllable 'ni' indicates absence and the syllable 'rodha' indicates confinement, therefore there is here the absence of the confinement of suffering called the wandering in saṃsāra, because all destinations are empty of it; or when that is attained, there is the absence of the confinement of suffering called the wandering in saṃsāra, because it is the opposite of that - thus it is called 'cessation of suffering'; or it is called 'cessation of suffering' because it is the condition for the cessation of suffering through non-arising. As for the fourth truth, since it goes to that cessation of suffering by way of taking it as object, being directed towards it, and since it is the practice for the attainment of the cessation of suffering, therefore it is called 'the practice leading to the cessation of suffering'.

Since the noble ones, beginning with the Buddhas, penetrate these, therefore they are called 'noble truths'. As he said - "Monks, there are these four noble truths. Which are they? Etc. these, monks, are the four noble truths. The noble ones penetrate these, therefore they are called 'noble truths'." Furthermore, they are noble truths in the sense of being the truths of the Noble One. As he said - "In the world with its gods, monks, etc. with its gods and humans, the Tathāgata is noble; therefore they are called 'noble truths'." Or alternatively, they are noble truths also because of the accomplishment of noble status through having fully awakened to them. As he said - "Monks, because of the full awakening to these four noble truths as they really are, the Tathāgata, the Arahant, the Perfectly Enlightened One is called 'noble'." Furthermore, they are noble truths also in the sense that they are truths that are noble; 'noble' means real, not unreal, not otherwise - this is the meaning. As he said - "These four noble truths, monks, are real, not unreal, not otherwise, therefore they are called 'noble truths'." Thus the determination here should be understood by way of etymology.

How should it be understood by way of the classification of characteristic and so forth? Here, the truth of suffering has the characteristic of afflicting, the function of burning, and the manifestation as occurrence. The truth of origination has the characteristic of producing, the function of causing non-interruption, and the manifestation as obstruction. The truth of cessation has the characteristic of peace, the function of non-falling away, and the manifestation as the signless. The truth of the path has the characteristic of leading out, the function of causing the abandonment of defilements, and the manifestation as emergence. Furthermore, in sequence, the characteristics are: occurrence, causing occurrence, cessation, and causing cessation. Likewise, the characteristics are: the conditioned, craving, the unconditioned, and seeing - thus the determination here should be understood by way of the classification of characteristic and so forth.

Regarding 'by way of meaning and extraction of meaning', here first, as to meaning: what is the meaning of truth? That which, for those examining with the eye of wisdom, is not deceptive like an illusion, not misleading like a mirage, and not of an unascertainable nature like the self of the sectarians; rather, by way of afflicting, producing, peace, and leading out, it is indeed the domain of noble knowledge through its nature of being real and not contrary to fact; this nature of being real and not contrary to fact, like the characteristic of fire, and like the nature of the world, should be understood as the meaning of truth. As he said - "'This is suffering' - monks, this is real, this is not unreal, this is not otherwise" - in detail. Furthermore -

Thus the determination should be understood 'by way of meaning'.

How 'by way of extraction of meaning'? Here the word 'sacca' is seen in many meanings, that is to say - In such passages as "One should speak the truth, one should not be angry" - in the sense of truth of speech. In "Ascetics and brahmins established in truth" and so on, in the sense of abstinence-truth. In "Why do they speak truths as different, the skilled declaring themselves disputants" and so on, in the sense of view-truth. In such passages as "For there is one truth, there is no second" - in the sense of ultimate truth, referring to both nibbāna and the path. In such passages as "Of the four noble truths, how many are wholesome?" - in the sense of noble truth. And here too it applies in the sense of noble truth - thus the determination should be understood 'by way of extraction of meaning' as well.

'By way of being neither deficient nor excessive' - why then are exactly four noble truths stated, neither fewer nor more? Because of the impossibility of another, and because of the inability to remove any one of them; for it is not possible that there should be anything additional to these, or that even one of them should be removed. As he said - "Here, monks, a recluse or brahmin might come saying 'This is not the noble truth of suffering; the noble truth of suffering is other than what has been taught by the recluse Gotama. Having set aside this noble truth of suffering, I shall designate another noble truth of suffering' - there is no such possibility." Etc. And as he said - "If any recluse or brahmin whatsoever, monks, should speak thus: 'This is not the first noble truth of suffering that has been taught by the recluse Gotama. Having rejected this first noble truth of suffering, I shall designate another first noble truth of suffering' - there is no such possibility." Etc.

Furthermore, when declaring occurrence, the Blessed One declared it together with its cause, and cessation together with its means. Thus, since occurrence, cessation, and the causes of both are at most these, exactly four were stated. Likewise, by way of what is to be fully understood, what is to be abandoned, what is to be realised, and what is to be developed; by way of the basis of craving, craving, the cessation of craving, and the means to the cessation of craving; and by way of attachment, delight in attachment, uprooting of attachment, and the means to the uprooting of attachment - exactly four are stated. Thus the determination should be understood here 'by way of being neither deficient nor excessive'.

"By sequence" - this too is just the sequence of teaching. Herein, the truth of suffering was stated first because it is easily understood due to its coarseness and being common to all beings; the truth of origin was stated immediately after that for the purpose of showing its cause; the truth of cessation was stated after that for the purpose of making known that through the cessation of the cause there is the cessation of the result; and the truth of the path was stated at the end for the purpose of showing the means of attaining that. Or, for the purpose of generating a sense of urgency in beings bound by the gratification of the pleasure of existence, he first spoke of suffering. Immediately after that, the origin, for the purpose of indicating that it does not come about uncaused, nor does it arise from the creation of a lord and so on, but it arises from this. Then cessation, for the purpose of generating comfort by showing the escape to those of agitated minds who are overcome by suffering together with its cause and who are seeking escape from suffering. Then the path, which leads to the attainment of cessation, for the purpose of attaining cessation. Thus the determination "by sequence" should be understood here.

"The knowledge regarding the noble truths and its function" means that the determination should also be understood in terms of the function of the knowledge of the truths. For the knowledge of the truths is twofold - the knowledge of understanding and the knowledge of penetration. Therein, the knowledge of understanding is mundane and operates with regard to cessation and the path by way of oral tradition and so forth. The knowledge of penetration is supramundane and, having made cessation its object, penetrates all four truths by way of function. As he said - "Monks, whoever sees suffering also sees the origin of suffering, also sees the cessation of suffering, also sees the practice leading to the cessation of suffering" - all should be stated. But as regards that which is mundane, therein the knowledge of suffering, operating by way of overcoming obsession, dispels identity view; the knowledge of origin dispels the annihilationist view; the knowledge of cessation dispels the eternalist view; the knowledge of the path dispels the view of non-action. Or, the knowledge of suffering dispels the wrong course regarding the result, which consists in the perception of permanence, beauty, happiness, and self in the aggregates that are devoid of permanence, beauty, happiness, and self; the knowledge of origin dispels the wrong course regarding the cause, which consists in the conceit of causation operating with regard to what is not a cause, namely that the world proceeds from a supreme being, from effort, from time, from inherent nature, and so forth; the knowledge of cessation dispels the wrong course regarding cessation, which consists in grasping at liberation in the formless world, in a world-pillar, and so forth; the knowledge of the path dispels the wrong course regarding the means, which operates by grasping at an impure path as a pure path in the varieties of devotion to sensual pleasure and self-mortification. Therefore this is said -

Thus the determination "by the function of knowledge" should also be understood here.

"The classification of what is included" - in the truth of suffering, setting aside craving and the taintless states, all remaining states are included; in the truth of origin, the thirty-six courses of craving; the truth of cessation is unmixed; in the truth of the path, by way of right view, the basis of power consisting of investigation, the faculty of wisdom, the power of wisdom, and the enlightenment factor of investigation of states. By way of right intention, the three beginning with the thought of renunciation; by way of right speech, the four kinds of good verbal conduct; by way of right action, the three kinds of good bodily conduct; by way of right livelihood, fewness of wishes and contentment; or, because all of these - right speech, right action, and right livelihood - constitute virtue dear to the noble ones, and because virtue is to be taken up with the hand of faith, and because of the existence of these through their being present, the faith faculty, the faith power, and the basis of power consisting of desire are included; by way of right effort, the fourfold right striving, the energy faculty, the energy power, and the energy enlightenment factor; by way of right mindfulness, the fourfold establishment of mindfulness, the mindfulness faculty, the mindfulness power, and the mindfulness enlightenment factor; by way of right concentration, the three kinds of concentration beginning with that accompanied by initial and sustained application, mind-concentration, the concentration faculty, the concentration power, the rapture, tranquillity, concentration, and equanimity enlightenment factors are included. Thus the determination "by the classification of what is included" should also be understood here.

"By simile" - the truth of suffering should be seen as like a burden, the truth of origin as like the taking up of a burden, the truth of cessation as like the putting down of a burden, and the truth of the path as like the means of putting down the burden. And the truth of suffering is like a disease, the truth of origin is like the cause of the disease, the truth of cessation is like the subsiding of the disease, and the truth of the path is like the medicine. Or, the truth of suffering is like a famine, the truth of origin is like a drought, the truth of cessation is like a time of plenty, and the truth of the path is like good rainfall. Furthermore, these should be understood by way of simile when connected with an enemy, the root of enmity, the uprooting of enmity, and the means of uprooting enmity; with a poisonous tree, the root of the tree, the cutting off of the root, and the means of cutting off the root; with fear, the root of fear, fearlessness, and the means of attaining fearlessness; and with the near shore, the great flood, the far shore, and the effort that leads to reaching it. Thus the determination "by simile" should be understood here.

"By the tetrad": here there is suffering that is not a noble truth, there is a noble truth that is not suffering, there is both suffering and a noble truth, and there is neither suffering nor a noble truth. This same method applies to origin and so forth. Therein, states associated with the path and the fruits of recluseship, because of the statement "what is impermanent is suffering," are suffering through the suffering of formations, but not a noble truth. Cessation is a noble truth but not suffering. The other pair of noble truths may be suffering in the sense of impermanence, but not in the sense of that for the full understanding of which the holy life is lived under the Blessed One. However, in every respect the five aggregates of clinging are both suffering and a noble truth, except for craving. States associated with the path and the fruits of recluseship, in the sense of that for the full understanding of which the holy life is lived under the Blessed One, are neither suffering nor a noble truth. Thus, by applying this method as appropriate to origin and so forth as well, the determination "by the tetrad" should be understood here.

"By emptiness, by the single kind and so forth": here, first regarding emptiness, in the ultimate sense all truths should be understood as empty because of the absence of one who experiences, one who acts, one who is extinguished, and one who travels. Therefore this is said -

Or -

Or three are empty of cessation, and cessation is empty of the remaining triad. Or here the cause is empty of fruit, because of the absence of suffering in origin and of cessation in the path; the cause is not pregnant with its fruit, as the primordial nature is for the proponents of primordial nature. And the fruit is empty of cause, because of the non-inherence of suffering and origin with cessation and path; the cause-and-effect is not inherent in the cause, unlike dyads and so forth for the proponents of inherence of cause and effect. Therefore this is said -

Thus the determination "by emptiness" should be understood for now.

"By the single kind and so forth": here all suffering is of one kind in the sense of being occurrence, of two kinds by way of name-and-form, of three kinds by the division into sense-sphere, form-sphere, and formless-sphere existence, of four kinds by the division into the four nutriments, and of five kinds by the division into the five aggregates of clinging. The origin too is of one kind because of being the state of producing; twofold because of being associated with views and dissociated from views; threefold because of the distinction into craving for sensual pleasure, craving for existence, and craving for non-existence; fourfold because of being abandonable by the four paths; fivefold because of the distinction into delight in materiality and so on; sixfold because of the distinction of the six classes of craving. Cessation too is of one kind in the sense of being the unconditioned element, but by way of method of two kinds as with residue remaining and without residue remaining, of three kinds by the stilling of the three kinds of existence, of four kinds as realisable by the four paths, of five kinds by the stilling of the five kinds of delight, and of six kinds by the division into the destruction of the six bodies of craving. The path too is of one kind in the sense of being to be developed, of two kinds by the division into calm and insight or by the division into seeing and development, and of three kinds by the division into the three aggregates. For this, because of having portions, is included by the three aggregates which are without portions, like a city by a kingdom. As he said -

"Friend Visākha, the three aggregates are not comprised by the noble eightfold path. Rather, friend Visākha, the noble eightfold path is comprised by the three aggregates. Friend Visākha, right speech, right action, and right livelihood - these states are comprised in the virtue aggregate; right effort, right mindfulness, and right concentration - these states are comprised in the concentration aggregate; right view and right intention - these states are comprised in the wisdom aggregate."

Herein, right speech and the other two are indeed morality itself. Therefore, they are included in the morality aggregate by virtue of their own kind. Although in the text the description is made with the locative "in the morality aggregate," the meaning should be understood in the instrumental sense. However, among the three beginning with right effort, concentration by its own nature is unable to reach one-pointedness upon the object, but having received support when effort accomplishes the function of exertion and mindfulness accomplishes the function of non-wavering, it is able to do so.

Herein this is the simile - Just as when three friends entered a garden thinking "We shall celebrate the festival," one of them, seeing a champaka tree in full bloom, would be unable to reach it even by raising his hand. Then his second companion would bend down and offer his back. Standing on his back, yet trembling, he would still be unable to reach it. Then the other companion would offer his shoulder. Standing on the back of one and holding onto the shoulder of the other, he could pick flowers as he pleased, adorn himself, and celebrate the festival. This should be seen as having the same accomplishment.

For just as the three friends who entered the garden together, so are the three states beginning with right effort that arise together; the object is like the champaka tree in full bloom; concentration, unable by its own nature to reach one-pointedness upon the object, is like the one unable to reach it even by raising his hand; effort is like the companion who bends down and offers his back; mindfulness is like the companion who stands offering his shoulder. Just as among them, standing on the back of one and holding onto the shoulder of the other, the third is able to pick flowers as he pleases, even so, when effort accomplishes the function of exertion and mindfulness accomplishes the function of non-wavering, concentration, having received support, is able to reach one-pointedness upon the object. Therefore, here it is concentration itself that is included by the aggregate of concentration by virtue of being of the same kind. But effort and mindfulness are included by way of function.

In the case of right view and right intention too, wisdom by its own nature is unable to determine the object as "impermanent, suffering, not-self," but when thought repeatedly strikes and presents it, it is able to do so. How? Just as a money-changer, having placed a coin on his hand, although wishing to examine it on all sides, is unable to turn it over by the power of his eye alone, but by turning it over and over with his finger joints, he is able to examine it here and there; even so, wisdom by its own nature is unable to determine the object in terms of impermanence and so forth, but when thought, with its characteristic of application, with its function of striking and re-striking, as if knocking and turning it over, takes it up again and again and presents it, wisdom is able to determine it. Therefore, here too right view itself is included in the wisdom aggregate by virtue of its own kind, but right intention is included by virtue of its function. Thus the path goes into inclusion by these three aggregates. Therefore it was said - "Threefold by the division into three aggregates." Fourfold by way of the path of stream-entry and so on.

Furthermore, all the truths are of one kind because of being not false or because of being to be directly known; of two kinds by way of mundane and supramundane, and conditioned and unconditioned; of three kinds by way of what is to be abandoned by seeing, by development, and what is neither to be abandoned nor not to be abandoned; and of four kinds by the division into what is to be fully understood and so forth. Thus herein the determination should be understood "by way of one kind and so forth."

"By way of similarity and dissimilarity" - all the truths are mutually similar in being not false, in being void of self, and in being difficult to penetrate. As he said -

"What do you think, Ānanda, which is more difficult to do or more difficult to attain - that one should from a distance shoot arrow after arrow through a narrow keyhole of a palmyra leaf without missing, or that one should pierce tip to tip a hair split sevenfold?" "This itself, Bhante, is more difficult and harder to accomplish - that one should pierce tip to tip a hair split sevenfold." "Those, Ānanda, penetrate what is even more difficult to penetrate who penetrate as it really is 'This is suffering' etc. 'This is the practice leading to the cessation of suffering' - who penetrate as it really is."

They are dissimilar because of the defining of their individual characteristics. The first two are similar in being profound in the sense of being difficult to fathom, in being mundane, and in being with taints; they are dissimilar in the distinction between fruit and cause, and in being what should be fully understood and what should be abandoned. The last two also are similar in being difficult to fathom in the sense of being profound, in being supramundane, and in being without taints; they are dissimilar in the distinction between object and subject, and in being what should be realised and what should be developed. The first and third also are similar because of being designated as fruit; and dissimilar because of being conditioned and unconditioned. The second and fourth also are similar because of being designated as cause; and dissimilar because of being exclusively unwholesome and wholesome. The first and fourth also are similar because of being conditioned; and dissimilar because of being mundane and supramundane. The second and third also are similar in being neither of a trainee nor of one beyond training; they are dissimilar in having an object and being without an object respectively.

The Exposition of the Suttanta Classification Synopsis is concluded.

1.

Commentary on the Exposition of the Truth of Suffering

Exposition of Birth

190. Now, in order to analyse and show what has been stated in brief as suffering and so forth, this exposition section beginning with "Therein, what is the noble truth of suffering? Birth is suffering" has been commenced. Therein, birth should be understood, and the meaning of suffering in birth should be understood; ageing, death, sorrow, lamentation, pain, displeasure, anguish, association with what is not dear, and separation from what is dear should be understood; the meaning of suffering in association with what is not dear and in separation from what is dear should be understood; desire should be understood, and the meaning of suffering in desire should be understood; the aggregates should be understood, and the meaning of suffering in the aggregates should be understood.

Therein, this is the matrix for the purpose of expounding the noble truth of suffering - for this suffering is manifold and of various kinds, that is to say - Suffering as suffering, suffering of change, suffering of activities, concealed suffering, unconcealed suffering, indirect suffering, and direct suffering.

Therein, bodily and mental painful feeling, being suffering both by its own nature and by name, is called "suffering as suffering." Pleasant feeling, being a cause for the arising of suffering through change, is called "suffering due to change." Neutral feeling and the remaining formations of the three planes of existence, being oppressed by arising and passing away, are called "suffering due to formations." However, such oppression exists even for the paths and fruits. Therefore, these states should be understood as "suffering due to formations" by virtue of being included in the truth of suffering. Bodily and mental affliction such as earache, toothache, burning due to lust, burning due to hatred, and so forth, being knowable only by asking, and because of the non-manifest nature of its onset, is called "hidden suffering"; it is also called "non-manifest suffering." Affliction arising from the thirty-two modes of punishment and so forth, being knowable without even asking, and because of the manifest nature of its onset, is called "unhidden suffering"; it is also called "manifest suffering." Apart from suffering as suffering, all the rest beginning with birth that has come in the analysis of the truth of suffering, being the basis for each respective type of suffering, is called "indirect suffering." Suffering as suffering is called "direct suffering."

Therein, based on this pair of terms - indirect suffering and direct suffering - the noble truth of suffering should be expounded. And this noble truth comes in the texts both in brief and in detail. Where it comes in brief, it is appropriate to expound it either in brief or in detail. But where it comes in detail, it is appropriate to expound it only in detail, not in brief. Since this has come in detail in this passage, it should be expounded only in detail. Therefore, taking the terms in the exposition section "Therein, what is the noble truth of suffering? Birth is suffering" and so forth, it has been stated "birth should be understood, the meaning of suffering in birth should be understood" and so forth. Therein, birth and so forth should first be understood by means of this word-analysis: "Therein, what is birth? Whatever birth, origination of those various beings in those various orders of beings."

191. Herein this is the explanation of the meaning - "Of those various beings" - this is a general designation for numerous beings in brief. For if one were to speak even for a whole day thus: "Whatever is the birth of Devadatta, whatever is the birth of Somadatta," neither would the beings be exhausted, nor would the elucidation of all further meanings be accomplished. But by these two terms, no being is left unincluded, and no further elucidation of meaning fails to be accomplished. Therefore it was said - "Whatever of those various beings." "In those various" - this is a general designation for numerous orders of beings by way of birth and destination. "Orders of beings" means in the orders of beings; the meaning is in the group of beings, in the multitude of beings.

"Birth" - this word "birth" has multiple meanings. For thus in "even one birth, even two births," it is used in the sense of existence. In "there are, Visākhā, recluses called Nigaṇṭhas by class," it is used in the sense of group. In "the grass species called tiriyā, having grown up from the navel, stood reaching the sky," it is used in the sense of designation. In "birth is comprised in two aggregates," it is used in the sense of a characteristic of the conditioned. In "Monks, whatever first consciousness has arisen, whatever first cognition has manifested in the mother's womb, dependent on that is his birth," it is used in the sense of relinking. In "Just born, Ānanda, is the Bodhisatta," it is used in the sense of delivery. In "unreviled by reproach regarding birth," it is used in the sense of clan. In "Since I, sister, am born with the noble birth," it is used in the sense of noble virtue. But here it applies to the aggregates that first arise together with their modifications. Therefore, "birth" in the sense of being born - this is its intrinsic individual nature herein. "Coming into being" in the sense of being produced - the term is augmented by a prefix. "Descent" (okkanti) is in the sense of entering. Or "birth" in the sense of being born - that is applicable by way of incomplete sense bases. "Coming into being" (sañjāti) is in the meaning of coming to be born, and that is connected with complete sense bases. "Descent" (okkanti) is in the meaning of entering, and that is connected with egg-born and womb-born beings. For they descend into the egg-shell and the womb-membrane, and even while descending, they take relinking as though entering. "Production" (abhinibbatti) is in the meaning of being produced. That is connected with moisture-born and spontaneously born beings. For they arise having become obvious. This is so far the conventional talk.

Now the discussion in terms of ultimate reality follows. For in the ultimate sense, only the aggregates become manifest, not beings. Therein, "of the aggregates" should be understood as the inclusion of one in the one-constituent existence, of four in the four-constituent existence, and of five in the five-constituent existence. "Manifestation" means arising. Regarding "of the sense bases," here the classification should be understood by way of the sense bases arising in each respective existence. "Acquisition" is simply the manifestation within the continuity; for it is precisely through manifesting that they are said to be acquired. "This is called 'birth'" means this is spoken of as birth. And this birth has the characteristic of the first production in each and every existence, the function of delivering, the manifestation as emerging here from the past existence, or, in terms of its fruit, the manifestation as the diversity of suffering.

Now, "the meaning of suffering in birth should be understood" - for this birth is not itself suffering, but it is said to be suffering by being the basis for the arising of suffering. But of which suffering is this the basis? Whatever suffering in the lower realms was made known by the Blessed One by way of similes in the Bālapaṇḍita Sutta and other discourses, and whatever suffering classified as rooted in descent into the womb and so forth arises in the happy destination in the human world - this is the basis for all of that. Herein, this suffering classified as rooted in conception in the womb and so on - for this being, when coming into existence in the mother's womb, does not arise among blue lotuses, red lotuses, white lotuses and the like. Rather, he arises like a worm in putrid fish, rotten porridge, cesspools and the like, in a region of the belly below the stomach, above the intestines, in between the abdominal membrane and the backbone, in an extremely confined space, in dense darkness, pervaded by the stench of various corpses, frequented by winds of exceedingly foul-smelling impurity, extremely loathsome. Having arisen there, for ten months, being cooked as if in a crucible by the heat generated in the mother's womb, being steamed like a lump of dough, deprived of bending, stretching and the like, he experiences extreme suffering. This, to begin with, is the suffering rooted in descent into the womb.

But whatever extreme suffering he experiences when the mother suddenly stumbles, walks, sits down, stands up, turns over and so forth - like a kid goat fallen into the hands of a drunkard, or like a young snake fallen into the hands of a snake charmer - through the action of pulling, dragging about, shaking down, shaking about and so forth; and whatever intense suffering he experiences when the mother drinks cold water, as though fallen into a cold hell, when she swallows hot gruel, rice and the like, as though engulfed by a rain of embers, when she swallows salt, sour things and the like, as though subjected to the punishment of being cut open and having lye poured in - this is the suffering rooted in the care of the embryo.

But whatever suffering arises for the mother with an obstructed womb, at a place of suffering unfit to be seen even by friends, companions, close associates and the like, through cutting, splitting and so forth - this is the suffering rooted in the miscarriage of the embryo. Whatever suffering arises when the mother is giving birth, when he is turned around by kamma-born winds and thrust down the birth passage, which is as terrifying as a precipice into hell, when he is dragged out through the extremely confined opening of the womb as though through the eye of a needle, and when he is crushed as a great elephant or a hell-being is crushed between the Saṅghāṭa mountains - this is the suffering rooted in delivery. But whatever suffering arises for the newborn, whose delicate body is like a fresh wound, at the time of being held by the hands, bathed, washed, wiped with cloth and the like - suffering resembling being pierced and split by needle points and razor edges - this is the suffering rooted in coming out from the mother's womb. Whatever suffering there is thereafter in the course of existence for one who harms himself, for one devoted to the practice of self-mortification and self-torment through the naked ascetic practice and the like, for one who does not eat out of anger, and for one who hangs himself - this is the suffering rooted in self-inflicted harm.

But whatever suffering arises for one who experiences killing, imprisonment and the like from others - this is the suffering rooted in harm inflicted by others. Thus, this birth is indeed the basis for all of this suffering. Therefore this is said -

Exposition of Ageing

192. In the description of ageing, "ageing" is the individual intrinsic nature. "Decaying" is a description of the manner. The three beginning with "broken teeth" (khaṇḍicca) are descriptions of function in the passing of time. The last two are descriptions of the natural condition. For by this term "this is ageing," it is shown according to intrinsic nature; therefore this is its individual intrinsic nature. By this term "decaying," according to manner; therefore this is a description of the manner. By this term "broken teeth," it is shown by the function of producing the state of brokenness in teeth and nails when time has passed. By this term "grey hair," by the function of producing the state of greyness in head hair and body hair. By this term "wrinkled skin," it is shown by the function of producing the state of wrinkling in the skin after the flesh has withered. Therefore these three beginning with "broken teeth" (khaṇḍicca) are descriptions of function in the passing of time. Through these, by means of seeing these changes, what has become manifest is shown as manifest ageing. Just as the path traversed by water, wind, or fire is manifest through the contact and erosion or the burning of grass, trees, and so forth, yet that traversed path is not itself the water and so forth, even so the path traversed by ageing in teeth and so forth by way of broken teeth and so forth is manifest and can be grasped even by opening one's eyes. But broken teeth and so forth are not themselves ageing; for ageing is not cognisable by the eye.

By these terms "deterioration of life span" and "maturing of the faculties", however, the natural condition known as the decline of life span and the maturing of faculties such as the eye is shown, which becomes evident precisely with the passing of time. Therefore these last two should be understood as descriptions of the natural condition. Therein, because the life span of one who has reached old age diminishes, ageing is called "deterioration of life span" by way of metaphorical usage of the result. Because the faculties such as the eye, which in youth are very clear and capable of easily apprehending even subtle objects within their range, when one has reached old age become over-ripened, disturbed, and unclear, and are incapable of apprehending even gross objects within their range, therefore it is called "maturing of the faculties" by way of metaphorical usage of the result.

Now this ageing thus described is altogether of two kinds: obvious and concealed. Therein, ageing in material phenomena is called "manifest ageing" because of the visibility of the state of brokenness and so forth in teeth and so forth. But ageing in immaterial phenomena is called "concealed ageing" because such change is not visible. Therein, this state of brokenness and so on that is seen is merely the colour of such teeth and so on, because they are easily cognizable. Having seen that with the eye and having reflected through the mind-door, one knows ageing thus: "These teeth have been struck by ageing" - just as by looking at cow-horn plants and the like growing in a place of water, one knows of the existence of water beneath. Again, this ageing is also of two kinds: without interval and with interval. Therein, because the differences in appearance and so forth at intervals are difficult to discern - as in the case of sentient beings such as gems, gold, silver, coral, the moon, the sun, and so forth, and in the case of slow-moving decades and so forth, and as in the case of non-sentient things such as flowers, fruits, sprouts, and so forth - ageing is called "ageing without interval" (avīcijarā), meaning continuous ageing. But in other cases as described, because the differences in appearance and so forth at intervals are easily discernible, ageing is called "ageing with interval" (savīcijarā).

Therein, ageing with interval should be illustrated thus in terms of what is clung to and what is not clung to: For in young boys, first milk teeth arise, and they are not firm. But when those have fallen out, teeth arise again. Those are at first white, but when struck by the wind of ageing, they become dark. Head hair, however, is at first reddish, or dark, or white. But the skin is reddish. As they grow and grow, the whiteness of the white and the darkness of the dark become apparent, but when struck by the wind of ageing, it becomes wrinkled. All grain too, at the time of sowing, is white; afterwards it is green; but when struck by the wind of ageing, it becomes yellowish. It is proper to illustrate this with the mango sprout as well. "This is called ageing" means this is spoken of as ageing. Furthermore, it has the characteristic of the maturing of the aggregates, the function of leading towards death, and the manifestation of the destruction of youth.

Regarding the statement "the aspect of suffering in ageing should be understood," here too, ageing itself is not suffering, but it is said to be suffering by way of being a basis for suffering. For which suffering? For both bodily suffering and mental suffering. For the body of one who is aged becomes feeble like an old cart, and when one strives to stand, to walk, or to sit, intense bodily suffering arises; when one's sons and wife no longer attend to one as before, mental suffering arises. Thus, ageing should be understood as suffering by way of being a basis for both these kinds of suffering. Furthermore -

Exposition of Death

193. In the exposition of death, "passing away" (cuti) is by way of decease (cavana); this is a general term for the passing away of one, four, or five aggregates. "Decease" is an indication of the characteristic by means of an abstract noun. "Breaking up" is an explanation of the occurrence of dissolution of the aggregates at death. "Disappearance" is an explanation of the non-existence of a state, by whatever method, of the broken aggregates at death, just as of a broken pot. "Death, dying" means dying that is termed death. Time is called the ender; its action is making of time. Thus far, death by convention has been shown.

Now, in order to explain in the ultimate sense, he stated the beginning with "breaking up of the aggregates" and so on. For in the ultimate sense, only the aggregates break up; no being whatsoever dies. But when the aggregates are breaking up, the conventional usage is "a being dies," and when they have broken up, "has died." Herein, "breaking up of the aggregates" is by way of the four-aggregate and five-aggregate existence, and "discarding of the body" is by way of the one-aggregate existence; or "breaking up of the aggregates" should be understood by way of the four-aggregate existence, and "discarding of the body" by way of the remaining two. Why? Because a body termed the material body exists in both types of existence. Or because in the realm of the Four Great Kings and so forth, the aggregates simply break up and nothing is discarded, therefore "breaking up of the aggregates" is by way of those. "Discarding of the body" is in the case of human beings and so forth. And here, because death is the cause of the discarding of the body, it is said that death is "the discarding of the body."

"Arrest of the life faculty" (jīvitindriyassa upacchedo) - by this it shows that death applies only to that which is bound to a faculty, and there is no death for that which is not bound to a faculty. But "the crop has died, the tree has died" - this is merely conventional usage. But in meaning, such expressions explain only the state of destruction and passing away of crops and so on. "This is called death" - all of this is called death.

Furthermore, here this classification should also be understood: momentary death, conventional death, and final death. Therein, "momentary death" is the breaking up of material and immaterial phenomena in the course of occurrence. "Tissa has died, Phussa has died" - this is called "conventional death." The making of time by one whose taints are destroyed, without reconnection, is called "final death." In this context, however, conventional death is intended. Death by exhaustion of birth-span, death by intervention, death at the due time, death by exhaustion of the life-span, and death by exhaustion of merit - these too are names for that same death. This has the characteristic of passing away, the function of separation, and the manifestation of departure.

Regarding the statement "the suffering aspect of death should be understood," here too, this itself is not suffering, but it is called suffering by being the basis for suffering. For bodily feelings near death burn the body, like a blazing torch held against the wind. At the time when signs of hell and so forth appear, strong displeasure arises. Thus, it should be understood as suffering by being the basis for both these kinds of suffering. Furthermore -

Furthermore, these birth, ageing, and death wander about seeking an opportunity regarding these beings, like murderous enemies. Just as when three enemies of a man are going about looking for an opportunity, one might say - "I shall praise a certain forest and, taking him there, shall go; herein there is nothing difficult for me." The second would say: "When you have taken him and gone, I will beat him and make him weak; in this there is no difficulty for me." The third might say - "When he has been struck and weakened by you, let the cutting off of his head with a sharp sword be my charge." Having spoken thus, they would do accordingly.

Therein, just as the first enemy praises the forest and takes him there, so the function of birth is to drag one away from the circle of friends and relatives and cause one to be reborn anywhere whatsoever. Just as the second strikes and weakens, so the function of ageing is to fall upon the arisen aggregates and bring about the state of dependence on others and reliance on a bed. Just as the third cuts off the head with a sharp sword, so the function of death should be understood as bringing about the destruction of life.

Furthermore, here the suffering of birth should be seen as like entering a great wilderness full of dangers. The suffering of ageing should be seen as like the weakness of one without food and drink therein. The suffering of death should be seen as like the bringing about of calamity and disaster by wild beasts and so forth upon one who is weak and whose effort in maintaining postures has been thwarted.

Exposition of Sorrow

194. In the exposition of sorrow, "it destroys" (byasati) means disaster (byasanaṃ); the meaning is: it casts away, it destroys what is beneficial and pleasant. Disaster to relatives is disaster-to-relatives (ñātibyasanaṃ); the meaning is: the decline and destruction of relatives through thieves, disease, danger, and so forth. "Of one touched by that disaster to relatives" means: of one overwhelmed, overcome, and possessed of it - this is the meaning. The same method applies in the remaining ones too. But this is the distinction - Disaster to wealth is disaster-to-wealth (bhogabyasanaṃ); the meaning is: the decline and destruction of wealth through kings, thieves, and so forth. Disease itself is disaster, thus disaster-of-disease (rogabyasanaṃ); for disease destroys and ruins health, thus it is disaster. Disaster to morality is disaster-to-morality (sīlabyasanaṃ); this is a name for immorality. A view that has arisen while destroying right view is itself disaster - this is disaster regarding view. And here, the first two are not concretely produced; the latter three are concretely produced and struck by the three characteristics. And the first three are neither wholesome nor unwholesome. The dyad of disaster regarding morality and disaster regarding view is unwholesome.

"By some or other" means by any one whatsoever among those that have been grasped, or by any one whatsoever among those that have not been grasped, such as disaster regarding friends and colleagues, and so on. "Of one possessed of" means of one pursued by, of one not freed from. "By some painful phenomenon or other" means by whatever cause for the arising of the suffering of sorrow. "Sorrow" (soko) means sorrow in the sense of sorrowing; this is the individual essence of sorrow that arises through those causes. "Sorrowing" (socanā) means the act of sorrowing. "State of sorrowing" means the state of having sorrowed. "Inner sorrow" (antosoko) means sorrow within. The second term is augmented by way of a prefix. For it arises as though drying up within, as though thoroughly drying up, thus it is called "inner sorrow, inner deep sorrow."

"Mental burning" (cetaso parijjhāyanā) means the act of the mind being burnt. For sorrow, when arising, like fire, burns and scorches the mind, causing one to say: "My mind is burnt, nothing occurs to me." A mind that is afflicted is an unhappy mind; the state of that is displeasure. In the meaning of having penetrated within, sorrow itself is a dart - thus "the dart of sorrow." "This is called sorrow" means: this is spoken of as sorrow. Although this, in meaning, is indeed displeasure-feeling, even so it has the characteristic of inner brooding, the function of burning the mind, and the manifestation of continued sorrowing.

Regarding the statement "the suffering aspect of sorrow should be understood," here this is called suffering both because it is suffering by its own nature and because it is the basis for suffering. Of which suffering? Of bodily suffering and of the suffering of displeasure at the moment of impulsion. For through the force of sorrow, a great abscess arises in the heart, ripens and bursts, or dark blood issues from the mouth, and intense bodily suffering arises. And for one thinking "so many of my relatives have come to destruction, so many of my possessions," intense displeasure arises. Thus, this should be understood as suffering by way of being the basis for these two kinds of suffering. Furthermore -

Exposition of Lamentation

195. In the exposition of lamentation, "lamenting" (ādevo) is that by means of which they cry out, weeping, having repeatedly called out thus: "My daughter, my son." Having repeatedly praised this and that quality, they cry by means of this, thus it is "lamentation" (paridevo). The next pairs of terms beyond those are stated by way of analytic explanation of the mode and nature of the former pair itself. "Speech" (vācā) means utterance. "Prattle" (palāpo) means hollow, meaningless speech. "Confused talk" (vippalāpo) is distorted prattle by way of half-spoken statements, speaking of something else, and so forth. "Wailing" (lālappo) means talking again and again. The mode of wailing is the act of wailing (lālappanā). The state of having wailed is the state of wailing (lālappitattaṃ). "This is called lamentation" means this is designated as lamentation. It has the characteristic of wailing, the function of proclaiming virtues and faults, and the manifestation of agitation.

Regarding "the meaning of suffering in lamentation should be understood," however, this itself is not suffering, but it is called suffering in the sense of being the basis for bodily suffering and the suffering of mental displeasure. For one who is lamenting strikes his own body with fists, beats and pounds his chest with both hands, and dashes his head against the wall. Thereby strong bodily suffering arises in him. He thinks such thoughts as "So many of my relatives have gone to destruction, decay, and disappearance." Thereby strong mental displeasure arises in him. Thus it should be understood as suffering in the sense of being the basis for both these kinds of suffering. Furthermore -

Exposition of Pain and Displeasure

196-197. The expositions of pain and displeasure are already evident, having been explained below in the Dhammasaṅgaha Commentary. Their characteristics and so forth have indeed been stated therein.

However, regarding the statement "the meaning of pain in respect of pain should be understood, the meaning of pain in respect of displeasure should be understood," both of these are said to be pain because they are themselves painful and because they serve as the basis for bodily and mental pain. For one who is afflicted by the pain of having hands, feet, ears and nose cut off, who lies in a poorhouse with a discarded bowl placed before him, with worms emerging from the mouths of his wounds, intense bodily pain arises; upon seeing the great multitude of people celebrating a festival wearing garments dyed in various colours and pleasing ornaments, intense displeasure arises. Thus, first, the state of being a basis for both kinds of pain in respect of pain should be understood. Furthermore -

But those overcome by mental pain tear their hair, beat their chests, spin around, reel about, fall over precipices, take up weapons, consume poison, hang themselves with ropes, and enter fire. With minds burning with remorse, they think again and again about this and that distressing matter. Thus, the state of being a basis for both kinds of pain in respect of displeasure should be understood. Furthermore -

Exposition of Despair

198. In the exposition of anguish, trouble is in the sense of distressing; this is the name for mental fatigue that occurs in the manner of sinking and despondency. Intense trouble is anguish. The state of being troubled is the state of being troubled. The state of being anguished is the state of being anguished. "This is called 'anguish'" means this is spoken of as anguish. It has the characteristic of clinging, the function of groaning, and the manifestation of despondency.

Regarding "the painful aspect of anguish should be understood," here, however, this too is not itself painful, but is called painful in the sense of being the basis for both kinds of suffering. For when an enraged king has seized their sovereignty and their sons and brothers have been slain, those who have entered the forest out of fear of being executed by command, hiding there and overcome by great despondency, through painful places, painful beds, and painful seats, intense bodily suffering arises. For those thinking "So many of our relatives, so many of our possessions are lost," intense mental pain arises. Thus it should be understood as painful in the sense of being the basis for both these kinds of suffering. Furthermore -

Here, sorrow is like the cooking of oil and such things inside a vessel over a gentle fire. Lamentation is like the overflowing out of the vessel of what is being cooked over a fierce fire. Anguish should be seen as like the cooking inside the vessel until complete consumption of the remainder that did not overflow and is unable to escape.

Exposition of Association with the Displeasing

199. In the exposition of association with what is not dear, "for one" means "those which are his". "Undesirable" means not sought after. Whether sought after or not sought after, this is merely a name for disagreeable objects. "Unpleasant" means they do not proceed into the mind, they do not enter it. They do not please the mind, or they do not increase the mind - thus "disagreeable." "Forms" and so on is an indication of their intrinsic nature. They desire, they wish for harm - thus "wishing one's harm." They desire, they wish for detriment - thus "wishing one's detriment." "Those who wish one's discomfort" means they desire, they wish for one's discomfort, for a painful mode of living. "Those who wish one's lack of freedom from bondage" means they do not wish for freedom from the four bonds, for fearlessness, for liberation from the round; they desire, they wish for the fearful round of existence itself for them.

Furthermore, "those who wish one's harm" because of not desiring the benefit reckoned as the growth of faith and so forth, and because of desiring the harm reckoned as the decline of those very same qualities. "Those who wish one's detriment" because of not desiring the welfare that serves as a means for faith and so forth, and because of desiring the detriment that serves as a means for the decline of faith and so forth. "Those who wish one's discomfort" because of not desiring a comfortable mode of living and because of desiring an uncomfortable mode of living. "Those who wish one's lack of freedom from bondage" because of not desiring any kind of fearlessness and because of desiring fear - thus should the meaning here be understood.

"Meeting" means association by having gone. "Coming together" means association with those who have come. "Combination" means being together in standing, sitting, and so on. "Mingling" means doing all activities together. This is the explanation by way of beings. But in terms of formations, whatever is obtainable should be taken. "This is called" means this association with what is not dear is spoken of. It has the characteristic of combination with what is undesirable, the function of causing distress to the mind, and manifests as a state of harm.

That, in reality, does not exist as a single phenomenon. It is called suffering merely because it is the basis for both kinds of suffering for those associated with what is not dear. For undesirable things, when encountered in combination, produce bodily suffering through piercing, cutting, splitting and so forth, and mental suffering through causing distress. Therefore this is said -

Exposition of Separation from the Pleasing

200. The analytic explanation of separation from the beloved should be understood by the method opposite to what was stated. "A mother or" and so on was said here to show those who wish one's welfare in their own form. Therein, "mother" is one who cherishes as her own. "She holds dear" - thus "father." "He associates with" - thus "brother." Likewise "sister". "Friends" are those who show loving-kindness; or "friends" are those who measure out; the meaning is that they include one within all their secrets. In duties to be done, because of being together in the sense of co-existence, they are "amā" thus colleagues. "Relatives" are those who know thus "this one is our own", or those who are known as one's own, thus they are "ñātī". "Connected by blood" thus blood-relations. Thus these terms should be understood in their meaning. "This is called" means this is spoken of as separation from what is dear. It has the characteristic of separation from desirable objects, the function of producing sorrow, and the manifestation of loss.

That, in reality, does not exist as a single phenomenon. It is called suffering merely because it is the basis for both kinds of suffering for those separated from what is dear. For desirable objects, when one is separated from them, produce bodily suffering through the drying up and withering of the body, and mental suffering through causing one to grieve thus: "What was ours is no longer ours." Therefore this is said -

Exposition of Desire

201. In the exposition of wishing, "subject to birth" means of those whose nature is birth, whose natural condition is birth. "A wish arises" means craving arises. "Oh, may" is an aspiration. "But this is not to be attained by wishing" means that which is wished for - namely, the state of not being subject to birth, which exists in the virtuous ones who have abandoned the origin, and the non-coming of birth, which exists in those who have fully passed away, as expressed thus: "Oh, may we not be subject to birth; and may birth not come to us!" - since even for one who wishes for it, it is not to be attained without the development of the path, and since even for one who does not wish for it, it is to be attained through development, it is indeed not to be attained by wishing. "This too" means this also; the word "too" is with reference to the remaining ones above. "What one wishes for" means whatever thing one wishes for as an unattainable object and does not obtain, that wishing for an unattainable object should be understood as suffering. The same method applies in the cases beginning with "subject to ageing" etc. Thus here, the wishing itself regarding unattainable objects is stated as "not getting what one wishes for is also suffering." It has the characteristic of wishing for unattainable objects, the function of seeking for them, and the manifestation of not attaining them.

Moreover, it is called suffering because it is the basis of two kinds of suffering. For a certain person is regarded as one who will become king. He, surrounded by a band of outlaws, enters a mountain fastness or a dense forest. Then the king, having learnt of that event, sends an army. He, with his retinue slain by the king's men, himself having received blows, fleeing, enters among trees or among rocks. At that time a great storm arises, and there is a dark cyclone with thick darkness. Then black ants and other creatures surround him on all sides and seize him. Thereby intense bodily suffering arises in him. As he thinks, "Depending on me alone, so many kinsmen and so much wealth have been destroyed," intense displeasure arises in him. Thus this wishing should be understood as suffering by being the basis of these two kinds of suffering. Furthermore -

Exposition of the Aggregates of Clinging

202. In the exposition of the aggregates of clinging, "in brief" is said with reference to the teaching. For suffering cannot be summarised as "so many hundreds of sufferings" or "so many thousands of sufferings" or "so many hundreds of thousands of sufferings," but the teaching can be summarised. Therefore, summarising the teaching thus: "There is nothing else called suffering; in brief, the five aggregates of clinging are suffering," he spoke thus. "Seyyathidaṃ" is a particle; its meaning is "which of those" (te katame). The meaning of "the aggregate of clinging to matter" and so forth has been explained in the Khandhavibhaṅga itself.

However, regarding "the meaning of suffering of the aggregates should be understood," here:

For just as fire afflicts fuel, weapons afflict a target, gadflies and mosquitoes and the like afflict cattle, quails afflict a field, and village destroyers afflict a village, so birth and the rest afflict the five aggregates of clinging in various ways, and just as grasses, creepers and the like arise in the ground, and flowers, fruits, sprouts and the like arise in trees, they arise in the aggregates of clinging themselves. And for the aggregates of clinging, the suffering at the beginning is birth, the suffering in the middle is ageing, and the suffering at the end is death. Sorrow is the suffering of being consumed by the onslaught of suffering at the point of death; lamentation is the suffering of wailing due to being unable to bear that. Thereafter, pain is the suffering of affliction of the body through contact with unpleasant tangible objects, which is called disturbance of the elements. Displeasure is the suffering of mental affliction arising from aversion in those worldlings who are afflicted by that. Despair is the suffering of groaning in those who have become despondent through the increase of sorrow and the rest. Not obtaining what one wishes is the suffering of frustrated desire in those who have met with the frustration of their aspirations. Thus, when examined in these various ways, the aggregates of clinging themselves are suffering. That which, if shown one by one, cannot be fully expressed even in many aeons - all that suffering, just as the taste of the entire ocean's water may be condensed into a single drop of water, the Blessed One condensed and showed in any given five aggregates of clinging, saying: "In brief, the five aggregates of clinging are suffering."

The explanation of the analytic explanation of the truth of suffering is finished.

2.

Commentary on the Exposition of the Truth of Origin

203. In the analytic explanation of the truth of origin, "this craving" (yāyaṃ taṇhā) means "which is this craving" (yā ayaṃ taṇhā). "Leading to rebirth" - the producing of renewed existence is renewed existence (punobbhavo); that which has renewed existence as its nature is "leading to rebirth" (ponobbhavikā). Furthermore, it gives renewed existence, it leads to renewed existence, it produces existence again and again - thus it is "leading to rebirth." Now this craving is both a giver of rebirth and a non-giver, both conducive to rebirth and non-conducive, and also merely having the result of clinging when conception has been given. Whether giving renewed existence or not giving it, whether leading to renewed existence or not leading to it, or merely having the substrate as its result through the rebirth-linking that has been given, it still receives the designation "leading to rebirth." "Accompanied by delight and lust" means accompanied by the delight-and-lust that is reckoned as delighting; what is meant is that it has gone to unity in meaning together with delight-and-lust. "Finding delight here and there" means finding delight in whatever individual existence there may be here and there, or finding delight here and there in objects such as visible forms and so on; the meaning is: finding delight in visible forms, finding delight in sounds, odours, flavours, tangible objects and mental phenomena. "Seyyathidaṃ" is a particle; its meaning is "and which is that?" "Sensual craving" means craving for sensual pleasures is sensual craving; this is a designation for lust for the five strands of sensual pleasure. "Craving for existence" means craving in existence is craving for existence; this is a designation for lust for fine-material and immaterial existence accompanied by the eternalist view arisen by way of longing for existence, and also for delight in jhāna. "Craving for non-existence" means craving in non-existence is craving for non-existence; this is a designation for lust accompanied by the annihilationist view.

Now, in order to show in detail the basis of that craving, he said beginning with "Now this craving." Therein, "arises" (uppajjati) means is born. "Settles" (nivisati) means becomes established by way of occurring again and again. "Whatever in the world has a dear nature and a pleasant nature" (yaṃ loke piyarūpaṃ sātarūpaṃ) means whatever in the world has a dear intrinsic nature and a sweet intrinsic nature. In the passage beginning with "the eye in the world" - for beings who are entrenched through possessiveness in the eye and so on in the world, established in their good fortune, regard their own eye, following the grasping of signs in mirrors and the like, as having clear fivefold sensitivity, like a jewelled lattice window opened in a golden mansion; they regard the ear as like a silver tube, like a decorative thread; they regard the nose, which has received the designation "high-nosed," as like a rolled and placed stick of orpiment; they regard the tongue as like a layer of red woollen cloth, soft, smooth and giving sweet flavour; they regard the body as like a sāla trunk, like a golden archway; they regard the mind as superior, unlike the mind of others; they regard visible forms as like the colour of golden kaṇikāra flowers and the like; they regard sounds as like the sound of an intoxicated karavīka bird, a cuckoo, or a gently blown crystal flute; and they regard the odour-objects and so on of the four origins that they have personally obtained, thinking "who else has such things as these?" For those who conceive thus, those eye and so on become of a dear nature and of a pleasant nature. Then for them, unarisen craving arises there, and arisen craving settles by way of occurring again and again. Therefore the Blessed One - "The eye in the world has a dear nature and a pleasant nature. Here this craving when arising arises" and so on. Therein, "when arising" means: when it arises, then it arises here - this is the meaning. This method applies everywhere.

The explanation of the analytic explanation of the truth of origin is finished.

3.

Commentary on the Exposition of the Truth of Cessation

204. In the exposition of the truth of cessation, regarding "that which is of that very craving," here, where one should say "that which is of that very suffering," since suffering ceases only through the cessation of its origin and not otherwise, as it is said:

Therefore, showing that cessation of suffering, he spoke thus in order to show it by means of the cessation of the origin. For the Tathāgatas are of lion-like conduct. When bringing about the cessation of suffering and showing the cessation of suffering, they proceed upon the cause, not upon the fruit. But the followers of other sects are of dog-like conduct. When bringing about the cessation of suffering and showing the cessation of suffering, they proceed upon the fruit through the practice of self-mortification and through the teaching of that very thing, not upon the cause. The Teacher, being of lion-like conduct, proceeding upon the cause, spoke beginning with "that which is of that very" and so forth.

Therein, "of that very" means of that very craving which was explained above by way of arising and establishment. "Complete fading away and cessation" and so on are all synonyms for Nibbāna only. For with reference to nibbāna, craving fades away completely without remainder and ceases. Therefore that is called "the complete fading away and cessation without remainder of that very craving." And with reference to nibbāna, craving is given up, relinquished, released, and does not cling. Therefore nibbāna is called "giving up, relinquishment, freedom, non-attachment." For nibbāna is one only. But its names are many, being synonyms for nibbāna by way of being the opposite of the names of all conditioned things, that is to say: complete fading away and cessation without remainder, giving up, relinquishment, freedom, non-attachment, destruction of lust, destruction of hatred, destruction of delusion, destruction of craving, non-arising, non-occurrence, the signless, the undirected, non-accumulation, non-relinking, non-rebirth, non-destination, the unborn, the unageing, the undiseased, the deathless, the sorrowless, the non-lamenting, the non-despairing, the undefiled, and so forth.

Now, in order to show the absence, in those very bases where the arising of craving was shown, of that craving which has been cut off by the path and which, having come to Nibbāna, has reached non-continuance, he said beginning with "Now this craving." Therein, just as a man, having seen a bitter gourd creeper grown in a field, might search for the root starting from the top and cut it, and it would gradually wither and come to non-occurrence. Then in that field, the bitter gourd would be said to have ceased and been abandoned. Just so, craving in the eye and so forth is like the bitter gourd in the field. That, having its root cut by the noble path, having come to Nibbāna, reaches non-continuance. But having thus gone, it is not evident in those bases, like the bitter gourd in the field. And just as they might bring bandits from the forest and execute them at the southern gate of the city, and then it would be said that the bandits in the forest have died or have been killed; just so, the craving in the eye and so forth, which is like the bandits in the forest, because it has ceased with reference to nibbāna, like the bandits at the southern gate, has ceased in nibbāna. But having thus ceased, it is not evident in those bases, like the thieves in the forest. Therefore, showing its cessation in those very bases, he spoke beginning with "The eye in the world has a dear nature and a pleasant nature. Here this craving when being abandoned is abandoned, here when ceasing it ceases" and so forth. The remainder here is clear in meaning.

The explanation of the analytic explanation of the truth of cessation is finished.

4.

Commentary on the Exposition of the Truth of the Path

205. In the exposition of the truth of the path, "just this" is a delimitation for the purpose of rejecting other paths. "Noble" - it is noble because of being far removed from the defilements to be destroyed by each respective path, because of producing the state of nobility, and because of producing the attainment of noble fruits. "Having eight factors" means eightfold. This, like a fourfold army and like a fivefold musical ensemble, is merely factors; there is nothing separate from the factors. It is called "path" because it is sought by those desiring nibbāna, or because it seeks nibbāna, or because it goes along destroying the defilements. "As follows" means "which is that?" - such is the meaning.

Now, showing that the path consists only of its factors and that there is nothing apart from the factors, he said "right view" etc. "right concentration." Therein, right view has the characteristic of right seeing. Right thought has the characteristic of right application. Right speech has the characteristic of right discernment. Right action has the characteristic of right originating. Right livelihood has the characteristic of right cleansing. Right effort has the characteristic of right exertion. Right mindfulness has the characteristic of right establishing. Right concentration has the characteristic of right composing.

And among these, each one has three functions, as follows - Right view, to begin with, abandons wrong view together with other defilements opposed to itself, makes cessation its object, and sees the associated mental states through non-delusion by means of dispelling the delusion that conceals them. Right thought and the rest likewise abandon wrong thought and so on, and make cessation their object. But specifically here, right thought directs the co-arisen states, right speech rightly encompasses, right action rightly originates, right livelihood rightly purifies, right effort rightly uplifts, right mindfulness rightly establishes, and right concentration rightly concentrates.

Furthermore, this right view, in the preliminary stage, occurs at different moments and with different objects, but at the time of the path it occurs at a single moment and with a single object; however, in terms of function, it receives four names beginning with "knowledge of suffering." Right thought and the rest too, in the preliminary stage, occur at different moments and with different objects, but at the time of the path, at one moment and with one object. Among them, right thought, by function, obtains three names beginning with "thought of renunciation." The three beginning with right speech, in the preliminary stage, occur at different moments and with different objects, and are both abstinences and volitions, but at the moment of the path they are abstinences only. Right effort and right mindfulness - this pair too, by function, obtains four names by way of right strivings and establishments of mindfulness. But right concentration, both in the preliminary stage and at the moment of the path, is just right concentration itself.

Thus, among these eight factors, right view was taught first by the Blessed One because of its great service to the meditator who has set out for the achievement of Nibbāna. For this has been called "the lamp of wisdom" and "the weapon of wisdom." Therefore, by means of this right view, reckoned as insight knowledge in the preliminary stage, having dispelled the darkness of ignorance and slaying the thieves of defilements, the practitioner reaches nibbāna in safety. Hence it was said: "Right view was taught first because of its great helpfulness to the practitioner who has set out for the attainment of nibbāna."

Right thought, however, is of great assistance to that [right view], therefore it is stated immediately after it. Just as a money-changer, turning [a coin] over and over with his hand, examining a kahāpaṇa with his eye, knows "this one is counterfeit, this one is genuine," so too the meditator, in the preliminary stage, having applied thought through applied thought, examining with insight-wisdom, knows "these phenomena belong to the sense-sphere, these phenomena belong to the form-sphere and so on." Or just as a carpenter, having taken a great tree given [to him] after being grasped at the tip and turned over and over by a man, hews it with an adze and puts it to use, so too the meditator, having applied thought again and again to phenomena given through applied thought, discriminates them with wisdom by the method "these phenomena belong to the sense-sphere, these phenomena belong to the form-sphere" and so on, and puts them to use. Therefore it is said: "Right thought, however, is of great assistance to that [right view], therefore it is stated immediately after it."

And this is helpful to right speech just as it is to right view. As he said - "First indeed, householder, having applied thought and having sustained thought, afterwards one breaks into speech." Therefore right speech was stated immediately after that.

Since, however, people first arrange by speech "we shall do this and that" and then engage in activities in the world, therefore, as speech is helpful to bodily action, right action is stated immediately after right speech.

But having abandoned the fourfold verbal misconduct and the threefold bodily misconduct, it is only for one who is fulfilling both kinds of good conduct that the morality with livelihood as the eighth is fulfilled, not for the other; therefore right livelihood was stated immediately after those two.

Having thus purified one's livelihood, it is not fitting to dwell heedlessly asleep, being content merely with "my livelihood is purified"; rather, to show that this energy should be aroused in all postures, right effort is stated immediately after that.

To show that even by one who has aroused energy, mindfulness should be well established in the four foundations - body and so on - right mindfulness is taught immediately after that.

Since mindfulness thus well established, having investigated the courses of states that are helpful and unhelpful to concentration, is able to concentrate the mind on a single object, therefore it should be understood that right concentration is taught immediately after right mindfulness.

In the exposition of right view, by "knowledge of suffering" and so on, the meditation subject of the four truths has been shown. Therein, the first two truths are the round of rebirths, the latter two are the end of the round of rebirths. Among these, for the monk there is adherence to the meditation subject regarding the round of rebirths; regarding the end of the round of rebirths there is no adherence. For the first two truths - "the five aggregates are suffering, craving is the origin" - thus in brief, and "what are the five aggregates? The material aggregate" and so on by this method in detail - having learnt in the presence of a teacher and repeatedly going over it verbally, the meditator does the work; but regarding the other two truths, he does the work merely by hearing thus: "the truth of cessation is desirable, lovely, agreeable; the truth of the path is desirable, lovely, agreeable." Doing the work thus, he penetrates the four truths by a single penetration, he comprehends them by a single comprehension; he penetrates suffering by the penetration of full understanding, the origin by the penetration of abandoning, cessation by the penetration of realisation, the path by the penetration of development; suffering by the comprehension of full understanding, etc. the path through the full realization of development he fully realises.

Thus, in the preliminary stage, regarding two truths there is penetration through learning, questioning, hearing, retention, and contemplation; regarding two, there is penetration through hearing alone; in the subsequent stage, regarding three there is penetration by function; regarding cessation, there is penetration by object. Therein, all penetrative knowledge is supramundane; knowledge of hearing, retention, and contemplation is mundane, belonging to the sense-sphere; reviewing, however, occurs for one who has attained the truths. And this [monk] is a beginner. Therefore that was not stated here. And for this monk, prior to comprehension, there is no reviewing through adverting, bringing to mind, and attention thus: "I fully understand suffering, I abandon the origin, I realise cessation, I develop the path"; but from the point of comprehension onwards, it occurs; in the subsequent stage, however, suffering is simply fully understood, etc. the path is simply developed.

Therein, two truths are profound because of being difficult to see; two are difficult to see because of being profound. For the truth of suffering is evident in its arising; in cases of being struck by stumps, thorns, and the like, one even comes to the point of saying 'Oh, what suffering!' The origin too is obvious from its arising by way of the desire to eat, the desire to consume, and so on. But from the penetration of their characteristics, both are profound. Thus they are profound because of being difficult to see. However, the effort required for seeing the other two is like stretching out one's hand to grasp the highest point of existence, like stretching out one's foot to touch Avīci, and like joining tip to tip of a hair split a hundredfold. Thus they are difficult to see because of being profound. Thus, with reference to the arising of knowledge in the preliminary stage by way of learning and so on regarding the four truths that are profound because of being difficult to see and difficult to see because of being profound, this beginning with "knowledge of suffering" was stated. But at the moment of penetration, there is only one knowledge.

In the exposition of right thought, "escaped from sensuality" is thought of renunciation. "Escaped from anger" is thought of non-anger. "Escaped from violence" is thought of non-violence. Therein, the thought of renunciation arises making the striking down and cutting off of the track of sensual thought; the thought of non-anger of the thought of anger; the thought of non-violence of the thought of violence. And the thought of renunciation arises as the opponent of the thought of sensual desire; the thoughts of non-anger and non-violence, of the thoughts of ill will and cruelty.

Therein, the practitioner of meditation, for the purpose of striking down the track of sensual thought, explores either the sensual thought or some other activity. Then, at the moment of insight, the thought associated with insight arises making the striking down and cutting off of the track of sensual thought by way of substitution of opposites, and having aroused zeal in insight, causes one to reach the path. Then, at the moment of the path, the thought associated with the path arises, striking down and cutting off the path of the thought of sensual desire by way of eradication; for the purpose of striking down the thought of ill will too, one contemplates either the thought of ill will itself or some other formation; for the purpose of striking down the thought of cruelty, one contemplates either the thought of cruelty itself or some other formation. "Then at the moment of insight for him" - all should be construed by the former method.

However, among the thirty-eight objects analysed in the texts regarding the three - the thought of sensual desire and so forth - there is not a single meditation subject that is not an opponent. But specifically, for the thought of sensual desire, the first meditative absorption based on the foul is the direct opponent; for the thought of ill will, the three-fold and four-fold meditative absorptions based on loving-kindness; for the thought of cruelty, the three-fold and four-fold meditative absorptions based on compassion. Therefore, for one who has done the preliminary work on the foul and has attained the meditative absorption, at the moment of attainment, the thought associated with the absorption arises as the opponent of the thought of sensual desire by way of suppression. For one who, having made the absorption the foundation, undertakes insight, at the moment of insight, the thought associated with insight arises as the opponent of the thought of sensual desire by way of substitution of opposites. For one who, having developed insight to its peak, reaches the path, at the moment of the path, the thought associated with the path arises as the opponent of the thought of sensual desire by way of eradication. What has thus arisen should be understood as being called thought of renunciation.

But having done the preliminary work on loving-kindness, having done the preliminary work on compassion, one attains the meditative absorption - all should be connected in the same manner as before. What has thus arisen is called the thought of non-anger, and is called the thought of non-violence - this should be understood. Thus these thoughts of renunciation and so forth are different in the preliminary stage due to the diversity of their arising by way of insight and meditative absorption; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-recurrence through the cutting off of the unwholesome thought that has arisen in these three instances, only one wholesome thought arises. This is called right thought.

In the exposition of right speech too, since one abstains from lying with one mind-moment, and from divisive speech and so forth with different mind-moments, therefore these four abstentions are different in the preliminary stage; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-recurrence through the cutting off of the fourfold unwholesome immoral volition known as wrong speech, just one wholesome abstention known as right speech arises. This is called right speech.

In the exposition of right action too, since one abstains from killing living beings with one mind-moment, from taking what is not given with another, and from sexual misconduct with another, therefore these three abstentions are different in the preliminary stage; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-recurrence through the cutting off of the threefold unwholesome immoral volition known as wrong action, just one unwholesome abstention known as right action arises. This is called right action.

In the analytic explanation of right livelihood, "here" means in this Dispensation. "Noble disciple" means a disciple of the noble Buddha. "Having abandoned wrong livelihood" means having given up evil livelihood. "By right livelihood" means by wholesome livelihood praised by the Buddha. "Earns his living" means he sets going the continuance of life. Here too, since one abstains from transgression through the body-door with one mind-moment; and from transgression through the speech-door with another, therefore it arises at different moments in the preliminary stage; but at the moment of the path, fulfilling the path factor by way of accomplishing the non-recurrence through the cutting off of the immoral volition of wrong livelihood arisen by way of the seven courses of action in the two doors, just one wholesome abstention known as right livelihood arises. This is called right livelihood.

The exposition of right effort will become clear through the word-by-word commentary in the analysis of right striving. However, this is obtained in different mind-moments in the preliminary stage. For with one mind-moment one makes effort for the non-arising of unarisen evil unwholesome mental states, and with another for the abandoning of arisen ones; and with one mind-moment for the arising of unarisen wholesome mental states, and with another for the persistence of arisen ones; but at the moment of the path, it is obtained in just one mind-moment. For just one energy associated with the path obtains four names in the sense of accomplishing four functions.

The exposition of right mindfulness too will become clear through the word-by-word commentary in the analysis of the foundations of mindfulness. This too is obtained in different mind-moments in the preliminary stage. For with one mind-moment one comprehends the body, and with different mind-moments feelings and so forth; but at the moment of the path, it is obtained in just one mind-moment. For just one mindfulness associated with the path obtains four names in the sense of accomplishing four functions.

In the exposition of right concentration, the four meditative absorptions are different both in the preliminary stage and at the moment of the path. In the preliminary stage they are different by way of attainment, at the moment of the path by way of different paths. For one person, the first path may be of the first meditative absorption, and the second path and so forth may also be of the first meditative absorption, or of any one of the second and subsequent meditative absorptions. For another person, the first path is of one among the second and so on meditative absorptions, and the second and so on are either of one among the second and so on meditative absorptions or of the first meditative absorption. Thus all four paths may be similar, dissimilar, or partly similar by way of meditative absorption.

Now this distinction of his comes about by the determination of the foundation absorption. By the determination of the foundation absorption, firstly, for one who has attained the first absorption, the path that has arisen for one who practises insight after emerging from the first absorption is of the first absorption type; and here the path factors and enlightenment factors are fully complete. For one who practises insight after emerging from the second absorption, the path that has arisen is of the second absorption type; but here the path factors are seven. For one who practises insight after emerging from the third absorption, the path that has arisen is of the third absorption type; but here the path factors are seven, and the enlightenment factors are six. This same method applies from the fourth meditative absorption up to the plane of neither-perception-nor-non-perception.

In the formless realm, the fourfold or fivefold absorption arises. And that is supramundane, not mundane - so it has been said. How is this to be explained here? Here too, having emerged from whichever of the first absorption and so on, having attained the path of stream-entry, having developed a formless attainment, for one who has arisen in the formless realm, the three paths arise for him there as being of that very absorption type. Thus it is the foundation absorption itself that determines. But some elders say: "The aggregates that are the objects of insight determine." Some say: "The disposition of the individual determines." Some say: "The insight leading to emergence determines." The adjudication of their views should be understood in the manner stated below in the section on the arising of consciousness, in the commentary on the classification of the supramundane terms. "This is called right concentration" - the one-pointedness in these four absorptions, this in the preliminary stage is mundane, and in the subsequent stage is called supramundane right concentration. Thus the Blessed One taught the truth of the path in terms of both mundane and supramundane.

Therein, in the mundane path, all the path factors as appropriate have one or another of the six objects as their object. But in the supramundane path, right view is the eye of wisdom, having nibbāna as its object, eradicating the underlying tendency of ignorance, occurring for the penetration of the four truths by the noble one. Right thought is the application of the mind to the state of nibbāna, associated with that, eradicating the threefold wrong thought, for one thus endowed with right view. Right speech is the abstinence from wrong speech, associated with that very same, eradicating the fourfold verbal misconduct, for one who thus sees and thinks. Right action is the abstinence from the threefold bodily misconduct, associated with that very same, cutting off wrong action, for one who thus abstains. Right livelihood is the abstinence from wrong livelihood, associated with that very same, cutting off deceit and the like, being the purification of those very same right speech and right action. Right effort is the arousing of energy, associated with that very same, conforming to that, cutting off indolence, and accomplishing the non-arising, abandoning, arising, and maintenance of unarisen and arisen unwholesome and wholesome states, for one who is established upon this ground of virtue called right speech, right action, and right livelihood. Right mindfulness is the non-confusion of mind, associated with that very same, dispelling wrong mindfulness, and accomplishing the contemplation of the body and so on in the body and so on, for one who thus strives. Thus right concentration is the one-pointedness of mind, associated with that very same, eradicating wrong concentration, for one whose guarding of the mind is well-established through unsurpassed mindfulness. This is the supramundane noble eightfold path which, together with the mundane path, has come to be designated as the practice leading to the cessation of suffering.

Now this path, because right view and right thought are included in true knowledge, and the remaining states are included in conduct, is both true knowledge and conduct. Likewise, because those two are included in the vehicle of insight, and the others are included in the vehicle of tranquillity, it is both tranquillity and insight. Or because those two are included in the aggregate of wisdom, the three next to them in the aggregate of virtue, and the remaining ones in the aggregate of concentration, and because they are included in the training in higher wisdom, higher virtue, and higher mind, it constitutes both the threefold aggregate and the threefold training; endowed with which, a noble disciple, like a traveller equipped with eyes capable of seeing and feet capable of walking, having become accomplished in true knowledge and conduct, having avoided the two extremes - the pursuit of sensual pleasure by means of the vehicle of insight, and the pursuit of self-mortification by means of the vehicle of tranquillity - and having entered upon the middle way, shattering the mass of delusion by the aggregate of wisdom, the mass of hatred by the aggregate of virtue, and the mass of greed by the aggregate of concentration, having attained the three accomplishments - the accomplishment of wisdom through the training in higher wisdom, the accomplishment of virtue through the training in higher virtue, and the accomplishment of concentration through the training in higher mind - realises the deathless nibbāna, and has entered upon the noble ground called the fixed course of rightness, which is beautiful in the beginning, middle, and end, and adorned with the jewels of the thirty-seven states conducive to enlightenment.

Commentary on the Suttanta Classification.

2. Commentary on the Abhidhamma Classification

206-214. Now there is the Abhidhamma classification. Therein, without saying "noble truths", it is said "four truths" in order to show the origin reckoned as condition without remainder. For if "noble truths" were said, the remaining defilements, the remaining unwholesome states, the three wholesome roots with mental corruptions, and the remaining wholesome states with mental corruptions would not be included. And it is not merely craving alone that gives rise to suffering; these remaining defilements and so forth, being conditions, also give rise to it. Thus, since these conditions also give rise to suffering, in order to show the origin reckoned as condition without remainder, without saying "noble truths", it is said "four truths".

And in the exposition section, without first expounding suffering, the origin of suffering is expounded for the purpose of easily expounding that very suffering. For when that is expounded, the truth of suffering becomes easy to expound by the method beginning with "the remaining defilements". The truth of cessation herein, which is the abandoning of craving, is expounded in five modes by way of the abandoning of the origin as stated thus: "the abandoning of craving and of the remaining defilements". The truth of the path herein is expounded by one who shows merely the outline of the method of teaching analysed in the Dhammasaṅgaṇī by way of the stream-entry path of the first meditative absorption. Therein the differentiation of the method should be understood. We shall explain that further on.

But since not only the eightfold path alone is the practice, because of the statement "his bodily action, verbal action, and livelihood are already well purified beforehand", the fivefold path too is taught as being the practice according to the disposition of individuals; therefore, in order to show that method, the fivefold section is also expounded. And since not only the eightfold and fivefold paths alone are the practice, but the associated states numbering more than fifty are also the practice itself, therefore, in order to show that method, the third all-inclusive section is also expounded. Therein, the statement "the remaining states are associated with the practice leading to the cessation of suffering" is omitted. The rest is similar everywhere.

Therein, in the eightfold section, among the five divisions beginning with "the abandoning of craving and of the remaining defilements", in the first division, in the stream-entry path, in the meditative absorption approach, there are ten methods by way of two sets each of the tetrad and pentad methods in these five sections: plain practice, plain voidness, voidness-practice, plain desirelessness, and desirelessness-practice. Likewise in the remaining ones, there are two hundred methods in the twenty approaches. Those, multiplied fourfold by the four predominances, become eight hundred. Thus, the plain ones being two hundred and those with predominance being eight hundred, altogether there is a thousand methods. And just as in the stream-entry path, so too in the remaining paths, there are four thousand methods. And just as there are four thousand in the first division, so too in the remaining ones; thus in the eightfold section, in the five divisions, there are twenty thousand methods. Likewise in the fivefold section and the all-inclusive section, altogether sixty thousand methods were analysed by the Teacher. But the text has come in brief. Thus it should be understood that this Abhidhamma classification, having three great sections, fifteen divisions, adorned with sixty thousand methods, has been expounded.

Commentary on the Abhidhamma Classification.

3.

Commentary on the Questions Section

215. In the question-analysis, the wholesome nature and so forth of all four truths should be understood following the method stated in the analysis of aggregates. However, regarding the object-triads, the truth of origin has a limited object when one relishes sense-sphere states, an exalted object when one relishes exalted states, and an indeterminate object when one relishes concepts. The truth of suffering has a limited object when arisen with reference to sense-sphere states, an exalted object at the time of arising with reference to fine-material and immaterial-sphere states, an immeasurable object at the time of reviewing the nine supramundane states, and an indeterminate object at the time of reviewing concepts. The truth of the path, by virtue of conascent condition, always has the path as its root-condition; making either energy or investigation predominant at the time of developing the path, it has the path as predominance; at the time when one of the other predominances prevails in desire-consciousness, it is called indeterminate. The truth of suffering, at the time of the noble ones' reviewing of the path, has the path as object; at the time of reviewing having given weight to that very path, it has the path as predominance; at the time of reviewing the remaining states, it is indeterminate.

"Two truths" means the truths of suffering and origin. For these, at the time of arising with reference to states classified as past and so forth, they have past objects and so forth. The truth of origin, when one relishes states classified as internal and so forth, has an internal object and so forth; the truth of suffering, at the time of the base of nothingness, should be understood as also having an indeterminate object. Thus, in this question-analysis, two truths are mundane and two are supramundane. And just as in this one, so also in the preceding two. For the Perfectly Enlightened One spoke of the truths as mundane and supramundane in all three - the Suttanta-analysis and so forth. Thus this analysis of truths too has been shown having analysed it by extracting the three rounds.

In the Sammohavinodanī, the Commentary on the Vibhaṅga,

The Exposition of the Truth Analysis is concluded.

5.

Analysis of Faculties

1. Commentary on the Abhidhamma Classification

219. Now, in the immediately following Analysis of Faculties, "twenty-two" is the delimitation by number. "Faculties" is the indication of the delimited phenomena. Now, showing them in their own nature, he said beginning with "the eye-faculty." Therein, that which exercises the function of dominance at the eye-door is the eye-faculty. That which exercises the function of dominance at the ear-, nose-, tongue-, and body-doors is the body-faculty. That which exercises the function of dominance in the characteristic of cognising is the mind-faculty. That which exercises the function of dominance in the state of femininity is the femininity-faculty. That which exercises the function of dominance in the state of masculinity is the masculinity-faculty. It exercises the function of a controlling faculty with the characteristic of safeguarding, thus it is "life faculty." That which exercises the function of dominance in the characteristic of pleasure is the faculty of pleasantness. That which exercises the function of dominance in the characteristics of pain, pleasure, displeasure, and equanimity is the equanimity-faculty. It performs the function of a controlling faculty with the characteristic of resolution - thus it is the faith faculty. It exercises the function of lordship in the characteristic of exertion - thus it is the energy faculty. That which exercises the function of dominance in the characteristic of establishing is the mindfulness-faculty. That which exercises the function of dominance in the characteristic of non-distraction is the concentration-faculty. That which exercises the function of dominance in the characteristic of seeing is the wisdom-faculty. That which exercises the function of dominance in the characteristic of knowing occurring as "I shall know the unknown" is the faculty of "I shall know the unknown." That which exercises the function of dominance in the further knowing of already known phenomena is the faculty of final knowledge. That which exercises the function of dominance in the state of one who has final knowledge is the faculty of one who has final knowledge.

Here, the Suttanta-classification has not been included. Why? Because in the Suttantas, twenty-two faculties have not come in this sequence. For in the Suttantas, in some places two faculties are spoken of, in some places three, in some places five. But twenty-two coming together without interruption in this way - that is not found. This is the commentary method here for now. But this is another method - for regarding these,

Therein, the meaning of the eye and so forth has first been made clear by the method beginning with "it sees, thus it is the eye." Among the last three, the first is called the faculty of "I shall know the unknown" because it arises in one who has practised thus: "In the earlier stage I shall know the unknown, the deathless state, or the dhamma of the four truths," and because the meaning of faculty is applicable. The second is the faculty of final knowledge, because of fully knowing and because the meaning of faculty is applicable. The third is the faculty of one who has final knowledge, because it arises only in one who has final knowledge, whose task of knowledge regarding the four truths is completed, who is one with taints destroyed, and because the meaning of faculty is applicable.

But what is this meaning of faculty? The meaning of faculty is the meaning of the sign of the ruler, the meaning of faculty is the meaning of being taught by the ruler, the meaning of faculty is the meaning of being seen by the ruler, the meaning of faculty is the meaning of being created by the ruler, the meaning of faculty is the meaning of being employed by the ruler. All of that is applicable here as appropriate. For the Blessed One, the Perfectly Enlightened One, is the ruler because of his state of supreme sovereignty. And wholesome and unwholesome kamma is also a ruler, because of its sovereignty over all kammas. Therefore, herein the faculties generated by kamma indicate wholesome and unwholesome kamma. And they are created by that ruler - thus they are faculties in the meaning of the sign of the ruler and in the meaning of being created by the ruler. Moreover, all of these were made known by the Blessed One as they really are and were fully awakened to by him - thus they are faculties in the meaning of being taught by the ruler and in the meaning of being seen by the ruler. By that very Blessed One, the chief of sages, some were employed for the cultivation of their domain and some for the cultivation of development - thus they are faculties also in the meaning of being employed by the ruler. Furthermore, these are faculties also in the meaning of sovereignty, which is called predominance. For in the occurrence of eye-consciousness and so forth, the predominance of the eye and so forth is established; when that is keen, they are keen, and when it is dull, they are dull. This is the determination here "by meaning" for now.

"By characteristic and so forth" means that one should understand the determination of the eye and so forth also by characteristic, function, manifestation, and proximate cause. Their characteristics and so forth are just as stated below. For the four beginning with the wisdom faculty are, in meaning, simply non-delusion. The remaining ones have come there in their own form.

"By sequence" - this too is just the sequence of teaching. Therein, because the attainment of the noble plane comes through the full understanding of internal phenomena, the eye faculty and so forth, which are included in one's own existence, were taught first. That existence, depending on which dhamma it comes to be designated as "woman" or "man" - to show "this is that," the femininity faculty and the masculinity faculty come after that. That existence, though twofold, has its continuance dependent on the life faculty - to make this known, the life faculty comes after that. As long as there is the continuance of that, so long there is no cessation of these feelings. Whatever is felt, all that is pleasant or painful - to make this known, the faculty of pleasantness and so forth come after that. But for the cessation of that, these dhammas should be developed - to show the practice, the faith faculty and so forth come after that. Through this practice, this dhamma first becomes manifest in oneself - to show the fruitfulness of the practice, the faculty of "I shall know the unknown" comes after that. Because it is the fruit of that very practice, and because of what should be developed immediately after that, the faculty of final knowledge comes after that. Beyond this, through development there is the attainment of this, and when this is attained there is nothing further to be done - to make this known, at the end the faculty of one who has final knowledge, which is the supreme consolation, was taught. This is the order herein.

"Division and non-division" - here there is division only of the life faculty. For that is twofold: the material life faculty and the immaterial life faculty. The remaining are without division - thus one should understand the determination here in terms of division and non-division.

"Functions" - if asked, what is the function of the faculties? As for the eye faculty, firstly, according to the statement "the eye base is a condition by way of faculty condition for the eye-consciousness element and the states associated with it," that which is to be accomplished by way of being a faculty condition - namely, causing eye-consciousness and other states to conform to its own character in terms of keenness, dullness, and so forth, through its own keenness, dullness, and so forth - this is its "function." So too for the ear, nose, tongue, and body. For the mind faculty, however, it is causing co-arisen states to come under its own control; for the life faculty, it is the maintenance of co-arisen states; for the femininity faculty and masculinity faculty, it is conformity to the characteristics, behaviour, deportment, and appearance of women and men respectively; for the faculties of pleasantness, pain, pleasure, and displeasure, it is overpowering co-arisen states and bringing about their respective gross appearances; for the equanimity faculty, it is bringing about a peaceful, refined, and neutral appearance; for faith and the rest, it is overcoming their opposites and bringing the associated states to a condition of clarity and so forth; for the faculty of "I shall know the unknown," it is both the abandoning of the three fetters and causing the associated states to be directed towards that abandoning; for the faculty of final knowledge, it is both the thinning out and abandoning of sensual lust, ill will, and so forth, and causing co-arisen states to conform to its own control; for the faculty of one who has final knowledge, it is both the abandoning of eagerness in all tasks and being a condition for the state of being directed towards the deathless for the associated states - thus one should understand the determination here in terms of function.

"In terms of plane" - here the eye, ear, nose, tongue, body, femininity, masculinity, pleasantness, pain, and displeasure faculties belong exclusively to the sense-sphere. The mind faculty, life faculty, and equanimity faculty, and the faith, energy, mindfulness, concentration, and wisdom faculties are included in the four planes. The pleasure faculty is included in three planes, namely the sense-sphere, the fine-material sphere, and the supramundane. The last three are exclusively supramundane - thus one should understand the determination in terms of plane. For one who understands thus -

220. In the exposition section, all beginning with "whatever eye derived from the four primary elements" should be understood in the same manner as stated in the word-analysis of the Dhammasaṅgaṇī. And in the expositions of the energy faculty, concentration faculty, etc., right endeavour, wrong endeavour, right concentration, wrong concentration, and so forth are not stated. Why? Because they are all-inclusive. For here the faculties are spoken of as all-inclusive. This being so, herein ten faculties are mundane and of the sensual-sphere of existence only, three are supramundane, and nine are mixed mundane and supramundane.

Commentary on the Abhidhamma Classification.

2.

Commentary on the Questions Section

221. In the section on the asking of questions, the classification of all the faculties into wholesome and so forth should be understood in accordance with the method of the canonical text itself.

223. In the object triads, however, "seven faculties are without object" is said with reference to the eye, ear, nose, tongue, body, femininity, and masculinity faculties. The life faculty, however, being mixed with materiality, is not brought in here. "Two faculties" means two faculties; this is said with reference to the pair of pleasure and pain. For those have exclusively a limited object. "The faculty of displeasure may have a limited object, may have an exalted object" - when occurring with reference to sense-sphere states it has a limited object, but when occurring with reference to fine-material and immaterial states it has an exalted object, and when occurring with reference to concepts it has an object that is not to be said. "Nine faculties may have a limited object" - this is said with reference to the mind faculty, the life faculty, the pleasure faculty, the equanimity faculty, and the five beginning with faith. For the life faculty, being mixed with materiality, although included among material states that are without object, is included in the "may be" category by virtue of its immaterial portion.

"Four faculties" means the faculties of pleasure, pain, displeasure, and final knowledge. For those do not fall into the path-as-object triad. "Connected with the path as root" is said with reference to the conascent root. When energy or investigation is predominant, it may have path predominance; when desire or consciousness is predominant, it may be not to be said.

"Ten faculties may be arisen, may be subject to arise" - this is said with reference to the seven material faculties and the three resultant faculties. The ten faculties together with displeasure are as stated above. Therein, the faculty of displeasure, when occurring with reference to concepts, has an object that is not to be said; the remaining ones likewise even at the time of reviewing nibbāna. "Three faculties have an external object" means the three supramundane faculties. "Four" means pleasure, pain, joy, and displeasure. For those occur with reference to both internal states and external states. "Eight faculties" means the mind faculty, the life faculty, the equanimity faculty, and the five beginning with faith. Therein, at the time of the base of nothingness, the state of having an object that is not to be said should be understood.

Thus in this question section too, ten faculties are sense-sphere, three are supramundane, and nine are spoken of as mixed mundane and supramundane. This too forms one single chapter together with the Abhidhamma classification. This faculty analysis, however, has been shown by extracting and classifying two rounds.

In the Sammohavinodanī, the Commentary on the Vibhaṅga,

The Exposition of the Faculty Analysis is concluded.

6.

Analysis of Dependent Origination

1.

Commentary on the Synopsis Section of the Suttanta Classification

225. Now, in the analysis of dependent origination that follows next, since the commentary on the meaning must be made by one who, in commenting upon the text laid down in the method beginning with "with ignorance as condition, activities," has entered the circle of the analytical doctrine, without misrepresenting the teachers, without deviating from one's own doctrine, without promoting the doctrines of others, without opposing the suttas, conforming to the Vinaya, examining the great authorities, elucidating the Dhamma, gathering the meaning, and turning back to that very meaning and expounding it again by other methods as well - and since the commentary on the meaning of dependent origination is by its very nature difficult to make, as the ancients have said:

Therefore, having reflected that "the commentary on the meaning of dependent origination is not easy except for those who have attained mastery of scripture and realisation" -

For this was said by the former teachers:

For in the passage beginning with "with ignorance as condition, activities," from the very beginning:

Therein, "through the classification of the teaching" means: just as four men who are creeper-gatherers grasp a creeper, the Blessed One's teaching of dependent origination is fourfold - starting from the beginning or from the middle up to the end, and likewise starting from the end or from the middle up to the beginning. Just as among the four men who are creeper-gatherers, one first sees the root of the creeper, and having cut it at the root, drags the whole thing out and takes it away for his work, so the Blessed One teaches dependent origination starting from the beginning up to the end thus: "Thus, monks, with ignorance as condition, activities; etc. with birth as condition, ageing-and-death."

But just as among those men, one first sees the middle of the creeper, and having cut it in the middle, drags out just the upper part and takes it away for his work, so the Blessed One teaches starting from the middle up to the end thus: "For one who delights in that feeling, who welcomes it, who remains holding to it, delight arises; that delight in feelings is clinging; with that clinging as condition, existence; with existence as condition, birth."

And just as among those men, one first sees the tip of the creeper, and having grasped the tip, following along the tip takes the whole thing down to the root for his work, so the Blessed One asks: "With birth as condition, ageing-and-death - thus indeed has this been said. Now, monks, is ageing-and-death with birth as condition or not, or how is it here?" "Birth is the condition for ageing and death, venerable sir; thus it is for us here - birth is the condition for ageing and death." "With existence as condition, birth; etc. With ignorance as condition, activities - thus indeed has this been said. Now, monks, are activities with ignorance as condition or not, or how is it here?" "Ignorance is the condition for activities, venerable sir; thus it is for us here - with ignorance as condition, activities." Thus starting from the end up to the beginning too, he teaches dependent origination.

Just as, however, among those men one first sees the middle of the creeper, and having cut it in the middle, descending downwards, takes it as far as the root and puts it to use, so the Blessed One teaches: "Monks, what is the source of these four kinds of nutriment, what is their origin, what is their birth, what is their production? These four kinds of nutriment have craving as their source, craving as their origin, craving as their birth, craving as their production. And this craving, monks, what is its source? Feeling, contact, the six sense bases, mentality-materiality, consciousness. What is the source of activities? Etc. Activities have ignorance as their source, ignorance as their origin, ignorance as their birth, ignorance as their production" - thus he teaches starting from the middle going back to the beginning.

But why does he teach in this way? Because of the all-round excellence of dependent origination, and because he himself has attained mastery in the art of teaching. For dependent origination is all-round excellent, since from this and that point it conduces to the penetration of the right way. And the Blessed One has attained mastery in the art of teaching through the conjunction of the four kinds of analytical knowledge with the four confidences, and through having attained the fourfold profundity. He, because of having attained mastery in the art of teaching, teaches the Dhamma by various methods indeed. In particular, however, the forward teaching starting from the beginning should be understood as having been set forth by him who perceives the people amenable to guidance as being confused about the distinction of causes of occurrence, for the purpose of showing occurrence through its own respective causes and for the purpose of showing the order of arising.

The reverse teaching starting from the end is for the purpose of showing the causes as realised by himself of each and every suffering such as ageing-and-death and so on, while surveying the world fallen into difficulty in the manner beginning with "Alas, this world has fallen into difficulty - it is born, ages, and dies," following the course of his pre-enlightenment penetration. That which proceeds starting from the middle going back to the beginning is for the purpose of showing the sequence of cause and result starting from the past period, having carried it back as far as the past period following the determination of the source of nutriment. That which proceeds starting from the middle going forward to the end is for the purpose of showing the future period, starting from the arising of causes of the future period in the present period. Among these, that forward teaching starting from the beginning which was stated for the purpose of showing occurrence through its own respective causes and for the purpose of showing the order of arising to the people amenable to guidance who are confused about the causes of occurrence - that should be understood as what is set down here.

But why is ignorance stated first here? Is ignorance, like the primal nature of the proponents of primal nature, a causeless root cause of the world? It is not causeless. For a cause of ignorance has been stated thus: "With the arising of taints there is the arising of ignorance." There is, however, a method by which it could be a root cause. But who was he? Its being the head in the discourse on the round. For the Blessed One, when speaking the discourse on the round, spoke making two things the head - either ignorance or craving for existence. As he said - "Monks, the first point of ignorance is not discernible, so that one might say: 'Before this there was no ignorance, and then afterwards it came into being.' Although this is said thus, monks, yet it is discernible: 'Ignorance has this as its condition.'" Or craving for existence, as he said: "Monks, the first point of craving for existence is not discernible, so that one might say: 'Before this there was no craving for existence, and then afterwards it came into being.' Although this is said thus, monks, yet it is discernible: 'Craving for existence has this as its condition.'"

But why did the Blessed One, when speaking the discourse on the round, speak making just these two states the head? Because they are the distinctive causes of kamma leading to happy and unhappy destinations. For ignorance is the distinctive cause of kamma leading to unhappy destinations. Why? Because the worldling overcome by ignorance, like a cow to be slaughtered overcome by the distress of being scorched by fire, struck with clubs, and exhausted, who, afflicted by that distress, undertakes the drinking of hot water which is without pleasure and brings harm to herself, undertakes manifold kamma leading to unhappy destinations such as killing of living beings, which is without pleasure due to the burning of defilements and brings harm to oneself due to downfall into unhappy destinations. But the distinctive cause of kamma leading to happy destinations is craving for existence. Why? Because the worldling overcome by craving for existence, like the cow of the aforementioned kind who, through craving for cool water, undertakes the drinking of cool water which is pleasant and dispels her distress, undertakes manifold kamma leading to happy destinations such as abstaining from killing of living beings, which is pleasant due to being free from the burning of defilements and dispels the distress of suffering in unhappy destinations through attainment of happy destinations.

But among these states that are the head of the discourse on the round, in some places the Blessed One teaches a teaching rooted in one state, that is to say - "Thus, bhikkhus, activities have ignorance as their support, consciousness has activities as its support" etc. Likewise, "For one dwelling contemplating gratification in things that can be clung to, bhikkhus, craving increases; with craving as condition, clinging" etc. In some places also rooted in both, that is to say - "For a fool, monks, hindered by ignorance, associated with craving, thus this body has arisen. Thus this body and external mentality-materiality - herein is this dyad; dependent on the dyad, contact; just the six sense bases by which the fool, being contacted, experiences pleasure and pain" etc. Among those various teachings, "with ignorance as condition, activities" - this should be understood as a teaching rooted in one state by way of ignorance. Thus far here the determination should be understood by way of the distinction of teachings.

"By way of meaning" means by way of the meaning of the terms beginning with ignorance, that is to say - Bodily misconduct and so forth is called "what should not be found" in the sense of being unfit to be fulfilled; the meaning is "what should not be obtained." It finds that which should not be found - thus it is ignorance. The opposite of that, bodily good conduct and so forth, is called "what should be found." Ignorance is that which does not find what should be found. Ignorance is that which makes unknown the meaning of aggregates as a heap, the meaning of sense bases as bases, the meaning of elements as empty, the meaning of truths as real, and the meaning of faculties as predominance. Ignorance is also that which makes unknown the fourfold meaning of each of suffering and so forth, stated by way of affliction and so on. Ignorance is that which drives beings on in the round of existence that is without end, through all wombs, destinations, realms of existence, stations of consciousness, and abodes of beings. Ignorance is that which runs towards women, men, and so forth which do not exist in the ultimate sense, and does not run towards aggregates and so forth which do exist. Furthermore, ignorance is also because of concealing the sense-bases and objects of eye-consciousness and so on, and the phenomena of dependent origination and the dependently arisen.

A condition is that dependent on which a result comes about. "Dependent on" means not without it; the meaning is "not rejecting that." "Goes" means arises and also proceeds - this is the meaning. Furthermore, the meaning of condition is the meaning of being supportive. It is both ignorance and a condition, thus "ignorance-condition." Therefore, "with ignorance as condition."

They construct the conditioned - thus activities. Furthermore, activities are twofold: activities with ignorance as condition, and activities conveyed by the word "activities" (saṅkhāra). Therein, the three - meritorious activities, demeritorious activities, and imperturbable activities - and the three - bodily activities, verbal activities, and mental activities - these six are activities with ignorance as condition. All of these are merely mundane wholesome and unwholesome volition.

The conditioned-activity, the constructed-activity, the constructing-activity, and the exertion-activity - these four are activities conveyed by the word "activities" (saṅkhāra). Therein, all states with conditions, spoken of in such passages as "Impermanent indeed are activities," are called "conditioned-activities." Material and immaterial states of the three planes produced by kamma are called "constructed-activities" in the commentaries. These too are included in the very same passage "Impermanent indeed are activities." However, a separate place where they occur is not discernible. Wholesome and unwholesome volition of the three planes is called "constructing-activity." Its place of occurrence is discernible in such passages as "Monks, this person gone to ignorance, if he constructs merit," etc. Bodily and mental energy is called "exertion-activity." It occurs in such passages as "As far as the reach of the exertion-activity, having gone that far, it stood as if axle-struck," etc.

And not only these, but there are also many other activities conveyed by the word "activities" (saṅkhāra) in the manner of such passages as "Friend Visākha, for a monk attaining the cessation of perception and feeling, first verbal activity ceases, then bodily activity, then mental activity," etc. Among these, there is no activity that would not be included in the conditioned-activities. Hereafter, what is stated in "with activities as condition, consciousness," etc., should be understood in the same manner as stated.

As for what is not stated: "it cognises" - thus it is consciousness (viññāṇa). "It bends towards" - thus it is mentality (nāma). It is transformed - thus materiality. It extends income, and it leads to what is extended - thus sense base. It touches - thus contact (phassa). It feels - thus feeling (vedanā). It is agitated - thus craving. "It clings" - thus it is clinging (upādāna). "It becomes" and "it brings into being" - thus it is existence (bhava). Coming into being is birth. Decaying is ageing. They die by means of this - thus death. Sorrowing is sorrow. Lamenting is lamentation. "It afflicts" - thus it is pain (dukkha); or it destroys in two ways by means of arising and persisting - thus it is pain (dukkha). The state of a displeased mind is displeasure. Intense trouble is anguish.

"Come to be" means they are produced. Not only with sorrow and so on, but the word "come to be" should be construed with all the terms. For otherwise, when it is said "with ignorance as condition, activities," it would not be clear what they do. But when there is the construal "come to be," then "that which is ignorance and is a condition is ignorance-as-condition; therefore, with ignorance as condition, activities come to be" - thus the determination of condition and condition-arisen is made. This same method applies everywhere.

"Thus" is an illustration of the method described. By that it shows that it is by causes such as ignorance and so on, not by the creation of a supreme being and so on. "Of this" means of what has been stated above. "Whole" means of the unmixed, or of the entire. "Mass of suffering" means the aggregate of suffering, not a being, not of pleasure, beauty, and so on. "Origin" means production. "Comes to be" means originates. Thus here the determination should be understood in terms of meaning.

"In terms of characteristic and so on" means in terms of the characteristic and so on of ignorance and the rest, that is to say: Ignorance has the characteristic of not-knowing, the function of confusing, the manifestation of concealment, and the proximate cause of the taints. Activities have the characteristic of forming, the function of accumulating, the manifestation of volition, and the proximate cause of ignorance. Consciousness has the characteristic of cognition, the function of being a forerunner, the manifestation of conception, and the proximate cause of activities, or the proximate cause of sense-base and object. Mentality has the characteristic of bending, the function of association, the manifestation of inseparability, and the proximate cause of consciousness. Materiality has the characteristic of being afflicted, the function of dispersing, the manifestation of indeterminate, and the proximate cause of consciousness. The six sense bases have the characteristic of extending, the function of seeing and so on, the manifestation of being sense-bases and doors, and the proximate cause of mentality-materiality. Contact has the characteristic of touching, the function of striking together, the manifestation of meeting, and the proximate cause of the six sense bases. Feeling has the characteristic of experiencing, the function of enjoying the flavour of the object, the manifestation of pleasure and pain, and the proximate cause of contact. Craving has the characteristic of being a cause, the function of delighting, the manifestation of insatiability, and the proximate cause of feeling. Clinging has the characteristic of grasping, the function of not releasing, the manifestation of the strengthening of craving and wrong view, and the proximate cause of craving. Existence has the characteristic of kamma and kamma-result, the function of producing and becoming, the manifestation of wholesome, unwholesome, and indeterminate, and the proximate cause of clinging. The characteristics and so on of birth and the rest should be understood in the same way as stated in the analysis of the truths. Thus here the determination should be understood in terms of characteristic and so on as well.

"In terms of one kind and so on": here, ignorance is one kind in the sense of being not-knowing, not-seeing, delusion, and so on; twofold as non-practice and wrong practice, likewise as conditioned and unconditioned; threefold by association with the three kinds of feeling; fourfold by non-penetration of the four truths; fivefold by concealing the dangers of the five destinations and so on; but in terms of doors and objects, sixfoldness should be understood in all immaterial states.

Activities are one kind in the sense of being with taints, resultant-dhamma-dhammas, and so on; twofold as wholesome and unwholesome, likewise as limited and exalted, inferior and middling, and wrong-course-fixed and unfixed; threefold as meritorious activities and so on; fourfold as leading to the four modes of generation; fivefold as leading to the five destinations.

Consciousness is one-fold by being mundane resultant and so forth; two-fold by being with roots and without roots and so forth; three-fold by being included in the three realms of existence, by association with the three kinds of feeling, and by being without root, with two roots, and with three roots; four-fold and five-fold by way of mode of birth and destination.

Mentality-materiality is one-fold by being dependent on consciousness and by having kamma as condition; two-fold by having an object and not having an object; three-fold by being past and so forth; four-fold and five-fold by way of mode of birth and destination.

The six sense bases are one-fold by being the place where birth converges; two-fold by being great elements, sensitive matter, consciousness, and so forth; three-fold by having as domain what has arrived, what has not arrived, and neither; four-fold and five-fold by being included in modes of birth and destinations. By this method, the one-fold and other classifications of contact and so forth should also be understood. Thus here the determination should be understood also from the one-fold classification and so forth.

"And from the determination of the factors" - here sorrow and so forth are stated for the purpose of showing the unbroken continuity of the wheel of existence. For they arise in the fool who is afflicted by ageing and death. As he said - "Bhikkhus, the uninstructed worldling, being contacted by painful bodily feeling, sorrows, is weary, laments, beats his breast and weeps, and falls into bewilderment." And as long as there is the occurrence of those, so long there is ignorance; thus "with ignorance as condition, activities" - the wheel of existence is just a connected whole. Therefore, subsuming those too under ageing and death alone, they should be understood as just twelve factors of dependent origination. Thus here the determination should be understood also from the determination of the factors. This, for now, is the concise discussion here by way of the synopsis section.

The explanation of the synopsis section is finished.

Exposition of the Term Ignorance

226. Now there is a detailed discussion by way of the exposition section. For it was said "with ignorance as condition, activities arise." Therein, when the activities with ignorance as condition are to be shown, since when a son is to be spoken of, the father is first spoken of. For thus being so, the son is well described as "the son of Mitta, the son of Datta." Therefore, the Teacher, skilled in teaching, in order to first show ignorance, which is similar to a father in the sense of being the generator of activities, said "Therein, what is ignorance?" beginning with "not knowing suffering."

Therein, since this ignorance does not allow one to know, see, or penetrate the characteristic of the real intrinsic nature of the truth of suffering, but remains covering, enveloping, and entangling, therefore it is called "not knowing suffering." Likewise, since it does not allow one to know, see, or penetrate the characteristic of the real intrinsic nature of the origin of suffering, the cessation of suffering, and the practice leading to the cessation of suffering, but remains covering, enveloping, and entangling, therefore it is called "not knowing the practice leading to the cessation of suffering." In these four instances, not-knowing has been spoken of as ignorance by way of the suttanta method.

But in the Nikkhepa Section, by way of the Abhidhamma method, not-knowing has been taken up in four further instances as "not knowing the past." Therein, "the past" means the past period, the past aggregates, elements, and sense bases. "The future" means the future period, the future aggregates, elements, and sense bases. "The past and the future" means both of those. "Specific conditionality" means the factors such as ignorance and so on, which are the causes of activities and so on. "Dependently arisen phenomena" means phenomena such as activities and so on that are produced by ignorance and so on. Therein, since this ignorance does not allow one to know, see, or penetrate the characteristic of the real intrinsic nature of the past aggregates and so on, but remains covering, enveloping, and entangling, therefore it is called "not knowing the past." Likewise, since it does not allow one to know, see, or penetrate the characteristic of the real intrinsic nature of the future aggregates and so on, of the past and future aggregates and so on, of specific conditionality, and of dependently arisen phenomena, but remains covering, enveloping, and entangling, therefore it is called "not knowing dependently arisen phenomena with their specific conditionality." In these eight instances, not-knowing has been spoken of as ignorance by way of the Abhidhamma method.

Thus what has been spoken of? Ignorance has been spoken of in terms of its function and in terms of its origin. How? For this ignorance does not allow one to know, see, or penetrate these eight instances - thus it has been spoken of in terms of its function; and even when arising, it arises in these eight instances - thus it has been spoken of in terms of its origin as well. Having spoken thus, twenty-five terms beginning with "whatever such not-knowing, not-seeing" have been taken up to show the characteristic of ignorance.

Therein, since this ignorance, even though spoken of by these eight terms, is not well described if its characteristic is not spoken of by the twenty-five terms, but is well described only when its characteristic is spoken of. Just as a man searching for a lost ox might ask people - "Sirs, do you see a white ox, do you see a red ox?" They might speak thus - "In this country there is no end of white and red oxen; what is the distinguishing mark of your ox?" Then when he says "a yoke-mark" or "a plough-mark," the ox would be well described; just so, since this ignorance, even though spoken of by the eight terms, is not well described if its characteristic is not spoken of by the twenty-five terms, but is well described only when its characteristic is spoken of. Therefore, twenty-five terms have been spoken to show its characteristic, and it should be understood by means of those as well.

That is: Knowledge is wisdom. It makes known and manifest the fruit of fruits, the cause of causes, the doctrine of the four truths. But this ignorance, having arisen, does not allow that to be made known and obvious - thus it is not knowing as the opposite of knowledge. Seeing too is wisdom. It too sees that mode. But ignorance, having arisen, does not allow that to be seen - thus it is not-seeing. Comprehension too is wisdom. It comprehends that mode. But ignorance, having arisen, does not allow one to fully realise that - thus it is non-full realization. Understanding, awakening, and penetration too are wisdom. It understands, awakens to, and penetrates that mode. But ignorance, having arisen, does not allow that to be understood, awakened to, and penetrated - thus it is non-understanding, non-awakening, and non-penetration. Grasping together too is wisdom. It takes hold of and examines that mode by grasping and rubbing. But ignorance, having arisen, does not allow that to be grasped and rubbed and taken hold of - thus it is non-grasping-together. Plunging into too is wisdom. It takes hold of that mode by plunging into and entering. But ignorance, having arisen, does not allow that to be plunged into, entered, and taken hold of - thus it is non-plunging-into. Even scrutiny too is wisdom. It scrutinises that mode evenly and rightly. But ignorance, having arisen, does not allow that to be scrutinised evenly and rightly - thus it is non-scrutiny. Review too is wisdom. It reviews that mode. But ignorance, having arisen, does not allow that to be reviewed - thus it is non-review. No action of hers is evident, and action done without reviewing is action that is not evident. It is stupidity by reason of the state of being unwise. It is foolishness by reason of the state of being a fool.

Clear comprehension too is wisdom. It clearly comprehends the fruit of fruits, the cause of causes, the doctrine of the four truths. But ignorance, having arisen, does not allow that mode to be clearly comprehended - thus it is lack of clear comprehension. By way of deluding, it is delusion. By way of bewildering, it is bewilderment. By way of confusing, it is confusion. It is ignorance by way of finding what is not to be found, etc. It is the flood of ignorance because it sweeps away and causes to sink in the round of existence. It yokes to the round of rebirths - thus it is the mental bond of ignorance. It is the underlying tendency of ignorance because it has not been abandoned and because it arises again and again. It is the obsession of ignorance because, just as bandits lurking on the highway, it obsesses, seizes, and plunders the wholesome mind. Just as when the crossbar called the bolt has fallen at the city gate, the going out of the people inside the city and the entering of the people outside the city are both cut off, so too for one in whose city of personal identity this has fallen, the going of knowledge that leads to the attainment of nibbāna is cut off - thus it is called the bar of ignorance. It is both unwholesome and a root, or it is the root of unwholesome states, thus it is an unwholesome root. That, however, is none other than delusion intended here - thus delusion is an unwholesome root. "This is called ignorance" means this ignorance with such characteristics is what is called ignorance. Thus the characteristic of ignorance should be understood by means of these twenty-five terms.

Now, this ignorance, having such characteristics, although stated as not-knowing regarding suffering and so forth, is a portion of the truth of suffering, is co-arisen with it, takes it as object, and conceals it; it is not a portion of the truth of the origin, but is co-arisen with it, takes it as object, and conceals it; it is not at all a portion of the truth of cessation, is not co-arisen with it, does not take it as object, but merely conceals it; it is also not a portion of the truth of the path, is not co-arisen with it, does not take it as object, but merely conceals it. Ignorance arises having suffering as object, and it conceals it. Ignorance arises having the origin as object, and it conceals it. Ignorance does not arise having cessation as object, yet it conceals it. Ignorance does not arise having the path as object, yet it conceals it.

Two truths are profound because they are difficult to see. Two truths are difficult to see because they are profound. Moreover, the noble truth of the cessation of suffering is both profound and difficult to see. Therein, suffering itself is evident, but because its characteristic is difficult to see, it is called profound. In the case of the origin too, the same method applies. Just as churning the great ocean to extract its essence is a burden, just as lifting sand from the base of Mount Sineru is a burden, just as crushing a mountain to extract its juice is a burden; even so, two truths are difficult to see precisely because of their profundity, but the truth of cessation is exceedingly profound and exceedingly difficult to see. Thus, the blinding darkness of delusion that conceals the four noble truths - which are profound because they are difficult to see, and difficult to see because they are profound - this is called ignorance.

The Exposition of the Term Ignorance.

Exposition of the Term 'Formations'

In the term "activities", setting aside the activities that come under the word "activities" among the activities stated above, and showing only the activities with ignorance as condition: "Therein, what are the activities with ignorance as condition?" He stated beginning with "meritorious volitional activity" and so forth. Therein, "puṇa" means it purifies its doer, it fulfils his aspiration, and it produces a worthy existence - thus it is "meritorious" (puñña). It constructs resultant states and kamma-born materiality - thus it is a "volitional activity" (abhisaṅkhāra). What is meritorious and is itself a volitional activity is a meritorious volitional activity (puññābhisaṅkhāra). Being the opposite of merit, it is demerit (apuñña). What is demeritorious and is itself a volitional activity is a demeritorious volitional activity (apuññābhisaṅkhāra). "It does not waver" - thus it is imperturbable (āneñja). It is itself an imperturbable volitional activity, and it constructs an imperturbable existence - thus it is an imperturbable volitional activity (āneñjābhisaṅkhāra). Initiated by the body, or proceeding from the body, or being an activity of the body - thus it is bodily activity (kāyasaṅkhāra). In the case of verbal activity and mental activity too, the same method applies.

Therein, the first triad is taken according to the Parivīmaṃsana Sutta. For therein it is stated: "If one constructs a meritorious activity, consciousness tends towards merit. If one constructs a demeritorious activity, consciousness tends towards demerit. If one constructs an imperturbable activity, consciousness tends towards the imperturbable." The second triad is taken according to the Vibhaṅga Sutta that immediately follows it; it is also fitting to say it is taken according to the method of the Sammādiṭṭhi Sutta. For therein it is stated: "Monks, there are these three activities. Which three? Bodily activity, verbal activity, mental activity." But why were they taken according to those suttas? This Abhidhamma was not composed recently, nor was it spoken by outside seers, or disciples, or deities. Rather, this was spoken by the Omniscient Conqueror. For the purpose of illustrating this meaning - that in both the Abhidhamma and the Suttas, the same texts are indicated as being alike.

Now, in order to show those activities by way of classification, he said "Therein, what is meritorious volitional activity?" and so forth. Therein, "wholesome volition" - without specification, even volition of the four planes could be stated. However, since it is specified as "belonging to the sensual-sphere and fine-material-sphere," eight sensual-sphere wholesome volitions and five fine-material-sphere wholesome volitions - these thirteen volitions are called meritorious volitional activity. By "consisting of giving" and so forth, the occurrence of those very same volitions by way of the bases of meritorious action is shown. Therein, only the eight sensual-sphere volitions constitute those consisting of giving and consisting of morality. But those consisting of meditative development are all thirteen. For just as one who is reciting a well-learnt teaching does not know even one or two connecting points, but knows them when later reflecting upon them; so too, for one who is performing the preliminary work on a kasiṇa, reviewing a well-practised jhāna, and attending to a well-practised meditation subject, there is meditative development even dissociated from knowledge. Therefore it was said "but those consisting of meditative development are all thirteen."

Therein, regarding those consisting of giving and so forth: "The volition, the act of willing, the state of having willed that arises on account of giving, with giving as the chief concern - this is called meritorious volitional activity consisting of giving. On account of morality, etc. The volition, the act of willing, the state of having willed that arises on account of meditative development, with meditative development as the chief concern - this is called meritorious volitional activity consisting of meditative development." This is the concise teaching.

However, the volition that occurs at three times - in the preliminary stage beginning from the procuring of the four requisites such as robes and so forth, or the six sense objects such as visible forms and so forth, or the ten bases of giving such as food and so forth, for one who is giving this or that; at the time of relinquishment; and afterwards in recollecting with a joyful mind - is called consisting of giving. However, the volition that occurs for one who goes to a monastery thinking "I shall go forth" for the purpose of fulfilling morality; for one who, having gone forth and brought his aspiration to fulfilment, reflects "Indeed I have gone forth, well and good"; for one who observes the Pātimokkha; for one who reviews the requisites such as robes; for one who restrains the sense doors such as the eye-door with regard to visible forms and so forth that come within range; and for one who purifies his livelihood - is called consisting of morality. The volition that occurs for one who, by the path of insight stated in the Paṭisambhidā, develops the eye as impermanent, as suffering, as non-self; visible forms, etc. Mental phenomena, eye-consciousness, etc. mind-consciousness; eye-contact, etc. Mind-contact, feeling born of eye-contact, etc. feeling born of mind-contact; perception of visible forms, etc. perception of mental phenomena, ageing-and-death as impermanent, as suffering, as non-self - is called consisting of meditative development. This is the detailed exposition.

In the exposition of demeritorious volitional activity, "unwholesome volition" means volition associated with the twelve unwholesome types of consciousness. "Belonging to the sensual-sphere" - although therein, apart from the two volitions accompanied by displeasure, the rest arise even in fine-material and immaterial existence, yet they do not draw rebirth-linking there; they bring about resultant only by way of rebirth-linking in the sensual-sphere alone - therefore they are stated as belonging to the sensual-sphere only.

In the exposition of imperturbable volitional activity, "wholesome volition belonging to the immaterial-sphere" means the four immaterial-sphere wholesome volitions. For these four are called imperturbable volitional activity in the sense of being unshakeable and in the sense of producing that which is unshakeable. For the three wholesome, resultant, and functional volitions of the fourth jhāna of the fine-material sphere, and the twelve immaterial-sphere volitions - these fifteen states are called imperturbable in the sense of being steady and in the sense of being unfluctuating. Therein, the fine-material-sphere wholesome volition, though itself imperturbable, generates both what is similar and dissimilar to itself, both what is perturbable and imperturbable, both fine-material and immaterial - therefore it is not called imperturbable volitional activity. The resultant and functional volitions, however, being non-resultant-producing, do not produce resultant; likewise the immaterial-sphere resultant and functional volitions too - thus all these eleven volitions are merely imperturbable but not volitional activities. But the fourfold immaterial-sphere wholesome volition, just as the shadows of elephants, horses, and so forth are similar to them, so it generates only what is similar to itself, motionless, and immaterial alone - therefore it is called imperturbable volitional activity.

Thus, thirteen by way of meritorious volitional activity, twelve by way of demeritorious volitional activity, and four by way of imperturbable volitional activity - all these combined together amount to twenty-nine volitions. Thus the Blessed One, as though holding upon a great scale the wholesome and unwholesome volitions arising in immeasurable beings in immeasurable world-systems, and as though placing them in a measure and measuring them, determined them through omniscient knowledge and showed them to be exactly twenty-nine.

Now, showing the three doors of action through which immeasurable beings in immeasurable world-systems, striving in wholesome and unwholesome kamma, do strive: therein, what is bodily activity? He said beginning with "bodily volition." Therein, "bodily volition" means twenty volitions in all - eight sensual-sphere wholesome volitions and twelve unwholesome volitions - that have given rise to bodily intimation and operate through the body-door; it is also fitting to say: twenty wholesome and unwholesome volitions that have arisen bringing about taking, grasping, and moving at the body-door.

"Verbal volition" means those same twenty volitions that have given rise to verbal intimation and operate through the verbal door; it is also fitting to say: twenty volitions that have arisen bringing about the movement of the jaw and the articulation of speech at the verbal door. However, the volition of direct knowledge is not included here because it does not become a condition for consciousness hereafter. And just as the volition of direct knowledge, so too the volition associated with restlessness does not serve thus. Therefore that too should be excluded from being a condition for consciousness. But with ignorance as condition, all of these occur.

"Mental volition" means all twenty-nine volitions that have arisen at the mind-door without giving rise to either of the two intimations. Thus the Blessed One showed the doors of action through which striving occurs: immeasurable beings in immeasurable world-systems, striving in wholesome and unwholesome kamma, strive through these three doors.

The mutual connection of these two triads should be understood. How? Meritorious volitional activity, for one abstaining from bodily misconduct, may be bodily activity; for one abstaining from verbal misconduct, it may be verbal activity. Thus the eight sensual-sphere wholesome volitions are both meritorious volitional activity and bodily activity and verbal activity. But the thirteen volitions arisen at the mind-door are both meritorious volitional activity and mental activity. Demeritorious volitional activity too, when occurring by way of bodily misconduct, may be bodily activity; when occurring by way of verbal misconduct, may be verbal activity; and when occurring at the mind-door, having left aside the two doors, may be mental activity. Thus demeritorious volitional activity is also bodily activity, also verbal activity, and also mental activity.

Bodily activity, however, may be meritorious volitional activity, may be demeritorious volitional activity, but not imperturbable volitional activity. Likewise verbal activity. But mental activity may be meritorious volitional activity, may be demeritorious volitional activity, and may be imperturbable volitional activity. These are called activities with ignorance as condition.

But how is this to be known - that these activities have ignorance as condition? Because of their existence when ignorance exists. For one in whom the not-knowing reckoned as ignorance regarding suffering and so forth has not been abandoned, through not-knowing regarding suffering and the past and so forth, having grasped the suffering of the round of existence with the perception of happiness, he undertakes the three kinds of activities that are the cause of that; through not-knowing regarding the origin, regarding the activities that are the accompaniments of craving which are the cause of suffering, imagining them to be the cause of happiness, he undertakes them; and through not-knowing regarding cessation and the path, having formed the perception of the cessation of suffering even regarding special destinations that are not the cessation of suffering, and having formed the perception of the path to cessation even regarding sacrifices, mortification practices, and the like that are not the path to cessation, aspiring for the cessation of suffering, he undertakes the three kinds of activities by means of sacrifices, mortification practices, and the like.

Furthermore, through that unabandoned ignorance regarding the four truths, not knowing as suffering the suffering reckoned as the fruit of merit, which is particularly beset with numerous dangers such as birth, ageing, disease, death, and so forth, he undertakes meritorious volitional activity distinguished as bodily, verbal, and mental activity for the attainment of that - like one desiring a celestial nymph rushing towards a precipice; and even not seeing the suffering of change that produces great torment at the end of that fruit of merit considered to be happiness, and its unsatisfactoriness, he still undertakes the aforesaid meritorious volitional activity conditioned by that - like a moth plunging into a lamp flame, and like one greedy for a drop of honey licking a honey-smeared sword blade.

And not seeing the danger in the indulgence of sensual pleasures and so on together with their results, through the perception of happiness and through being overpowered by mental defilements, he begins demeritorious volitional activity operating through the three doors, like a fool playing with excrement, and like one wishing to die eating poison. And also not comprehending the suffering of change of activities even regarding the results of the immaterial states, through the illusion of eternality and so on, he begins imperturbable volitional activity which is of the nature of mental activity, like one who has lost his bearings going along the road facing a goblin city.

Thus, since the existence of activities is only from the existence of ignorance, not from its absence, therefore this should be understood - these activities have ignorance as condition. And this too was said - "Monks, the unknowing one, beset by ignorance, generates meritorious volitional activity, generates demeritorious volitional activity, generates imperturbable volitional activity. But when, monks, a monk's ignorance has been abandoned and true knowledge has arisen, he, through the fading away of ignorance and the arising of true knowledge, does not generate meritorious volitional activity."

Here one asks - Let us accept this much: 'ignorance is a condition for activities.' But this should be stated - 'For which activities is it a condition, and how is it a condition?' Herein this is said -

Therein, 'for meritorious ones in two ways' means it is a condition in two ways: by way of object-condition and by way of decisive-support-condition. For that ignorance is a condition by way of object-condition for sensual-sphere meritorious volitional activities at the time of comprehending ignorance in terms of destruction and fall, and for fine-material-sphere ones at the time of knowing the mind together with its concomitants through the supernormal-knowledge consciousness; but for one who is fulfilling the sensual-sphere bases of meritorious action such as giving and the like for the purpose of overcoming ignorance, and for one who is producing fine-material-sphere absorptions, it is a condition for both of those by way of decisive-support-condition; likewise for one who, being deluded by ignorance, having aspired for the prosperity of sensual existence and fine-material existence, performs those very merits.

'But for the others in many ways' means it is a condition for demeritorious volitional activities in many ways. How? For this ignorance is a condition by way of object-condition at the time of the arising of lust and the like with reference to ignorance; by way of object-predominance and object-decisive-support at the time of relishing it having given it weight; by way of decisive-support-condition for one who, deluded by ignorance and not seeing danger, commits killing of living beings and the like; by way of proximity, immediate-contiguity, proximate-decisive-support, repetition, absence, and disappearance conditions for the second javana and so on; and by way of root-cause, co-nascence, mutuality, support, association, presence, and non-disappearance conditions for one performing any unwholesome action - thus it is a condition in many ways.

'For the last ones, it is considered a condition in one way' means it is considered a condition for imperturbable volitional activities in one way only, by way of decisive-support-condition. And its decisive-support nature should be understood in the same way as stated for meritorious volitional activity.

Here one asks - 'But is this ignorance alone a condition for activities, or are there other conditions as well?' Now here, if it is only that one, the doctrine of a single cause is arrived at. If 'there are also other conditions for activities with ignorance as condition,' then does the designation of a single cause not apply? It is not untenable. Why? Because -

For from a single cause, no single result exists here, nor many. Nor from many causes a single one. But from many causes there are indeed many. For thus, from many causes reckoned as climate, earth, seed, and water, a result reckoned as a sprout with form, scent, taste, and so forth, being many, is seen arising. But as for the illustration of one cause and one result made as "with ignorance as condition, activities; with activities as condition, consciousness," therein there is a meaning, there is a purpose.

For the Blessed One illustrates just one cause or one result in some cases because of its predominance, in some cases because of its being evident, in some cases because of its being uncommon, and in accordance with the style of teaching and the disposition of those to be trained; for he stated just one cause and one result in "with contact as condition, feeling." For contact is the predominant cause of feeling, because feeling is determined according to the contact. And feeling is the predominant result of contact, because contact is determined according to the feeling.

He stated one cause because of its being evident in "illnesses originating from phlegm." For here phlegm is evident, not kamma and so forth. He stated one cause because of its being uncommon in "whatever unwholesome states there are, monks, all these are rooted in unwise attention"; for unwise attention is uncommon to unwholesome states, while base, object, and so forth are common.

Therefore, this ignorance here, even though other causes of activities such as base, object, co-arisen states, and so forth exist, should be understood as having been illustrated as the cause of activities because of its predominance - since it is the cause of the causes of activities such as craving and so forth, as stated in "for one contemplating gratification, craving increases" and "with the arising of ignorance, there is the arising of taints" - and because of its being evident and uncommon, as stated in "the uninstructed one, monks, beset by ignorance, generates meritorious volitional activity." And by this very statement resolving the illustration of a single cause and result, the purpose of illustrating a single cause and result everywhere should be understood.

Here one asks - Even this being so, how is the state of being a condition for meritorious and imperturbable volitional activities fitting for ignorance, which has exclusively undesirable results and is blameworthy? For sugar-cane does not arise from a neem seed. How would it not be fitting? For in the world -

For a condition of states that is contrary in position, intrinsic nature, function, and so forth, as well as non-contrary, is established in the world. For a preceding mind-moment is a condition contrary in position to a succeeding mind-moment, and prior training in crafts and so forth is to the subsequent performance of crafts and so forth. Kamma is a condition contrary in intrinsic nature to matter, and milk and so forth to curds and so forth. Light is a condition contrary in function to eye-consciousness, and molasses and so forth to fermented liquors and so forth. But the eye, visible form, and so forth are conditions not contrary in position to eye-consciousness and so forth. And preceding impulsions and so forth are not contrary in intrinsic nature and not contrary in function to succeeding impulsions and so forth.

And just as conditions that are contrary and non-contrary are established, so too are those that are similar and dissimilar. For materiality reckoned as climate and nutriment, being similar, is a condition for materiality, and rice seeds and so on are conditions for rice fruits and so on. Dissimilar materiality too is a condition for immateriality, and immateriality is a condition for materiality; and cow dung, goat dung, horn, curd, sesame paste and so on are conditions for medicinal herbs, grass and so on. And for whatever phenomena there are conditions that are contrary or non-contrary, similar or dissimilar, those phenomena are not exclusively the results of those phenomena. Thus it should be understood that this ignorance, even though blameworthy in terms of result and in terms of its intrinsic nature as having exclusively undesirable fruit, is a condition for all of these meritorious volitional activities and so on, appropriately, by way of conditions that are contrary and non-contrary in position, function and intrinsic nature, and by way of conditions that are similar and dissimilar.

And that conditionality of ignorance has already been stated by the method beginning with: "For one in whom not-knowing reckoned as ignorance regarding suffering and so on has not been abandoned, he, through not-knowing regarding suffering and the past and so on, having grasped the suffering of the round of existence with the perception of happiness, undertakes the three kinds of activities that are the cause of that."

Moreover, there is this further method:

But how does one who is deluded regarding these produce these three kinds of activities? One deluded regarding death, not grasping death everywhere as "the breaking up of the aggregates is death," speculates thus: "A being dies, a being transmigrates to another place," and so on. One deluded regarding rebirth, not grasping rebirth everywhere as "the manifestation of the aggregates is birth," speculates thus: "A being is reborn, a new body of a being manifests," and so on. One deluded regarding the round of existence - that which is:

Thus is the round of existence described. Not grasping it thus, he speculates: "This being goes from this world to another world, and comes from another world to this world," and so on. One deluded regarding the characteristics of activities, not grasping the specific characteristics and the general characteristics of activities, speculates about activities as self, as belonging to self, as permanent, as beautiful, and as pleasant. One deluded regarding dependently arisen phenomena, not grasping the occurrence of activities and so on from ignorance and so on, speculates thus: "The self knows or does not know; it itself acts and causes to act; it is reborn in the linking consciousness; its atomic lords and so on, having established the body in the form of the embryonic stage and so on, produce the faculties; it, endowed with faculties, contacts, feels, craves, clings, strives; it again comes to be in another existence," or speculates: "All beings are transformed by the conjunction of fate and destiny." He, thus blinded by ignorance, speculating in this way, just as a blind man wandering on the ground follows a path or a non-path, high ground or low ground, even or uneven ground, so he generates meritorious, demeritorious and imperturbable activities. Therefore this is said -

This is the detailed exposition on the phrase "activities with ignorance as condition."

The Exposition of the Term Formations with Ignorance as Condition.

Exposition of the Term 'Consciousness'

227. In the description of the consciousness section conditioned by activities, among the terms beginning with "eye-consciousness," eye-consciousness is of two kinds: wholesome resultant and unwholesome resultant. Likewise ear-, nose-, tongue-, and body-consciousness. Mind-consciousness, however, is of twenty-two kinds: two mind-elements that are wholesome and unwholesome resultant, three rootless mind-consciousness-elements, eight sense-sphere resultant consciousnesses with roots, five fine-material-sphere ones, and four immaterial-sphere ones. Thus, by these six consciousnesses, all thirty-two mundane resultant consciousnesses are included. The supramundane ones, however, are not included, as they are not applicable in the discussion of the round of existence.

Therein one might ask - How is it to be known that "this consciousness of the kind described arises with activities as condition"? Because of the absence of resultant in the absence of accumulated action. For this is a resultant, and a resultant does not arise in the absence of accumulated action. If it were to arise, all resultants would arise for everyone; but they do not arise, thus it is to be known: "This consciousness arises with activities as condition."

If asked, which consciousness is conditioned by which activity? With sense-sphere meritorious activity as condition, first, there are sixteen: the five wholesome resultants beginning with eye-consciousness, and in mind-consciousness, one mind-element, two mind-consciousness-elements, and eight sense-sphere great resultants. As he said -

"Through the having been done and the having been accumulated of wholesome kamma of the sense sphere, resultant eye-consciousness has arisen. Likewise ear-, nose-, tongue-, and body-consciousness has arisen; resultant mind-element has arisen; mind-consciousness-element accompanied by joy has arisen; mind-consciousness-element accompanied by equanimity has arisen; mind-consciousness-element accompanied by joy associated with knowledge has arisen; accompanied by joy, associated with knowledge, prompted; accompanied by joy, dissociated from knowledge; accompanied by joy, dissociated from knowledge, prompted; accompanied by equanimity, associated with knowledge; accompanied by equanimity, associated with knowledge, prompted; accompanied by equanimity, dissociated from knowledge; accompanied by equanimity, dissociated from knowledge, prompted."

With fine-material-sphere meritorious activity as condition, however, there are five fine-material-sphere resultants. As he said -

"Through the having been done and the having been accumulated of that very wholesome kamma of the fine-material sphere, resultant, quite secluded from sensual pleasures, etc. the first meditative absorption, etc. one enters upon and dwells in the fifth jhāna."

Thus, with meritorious activity as condition, there are twenty-one kinds of consciousness.

With demeritorious activity as condition, however, there are seven kinds of consciousness: the five unwholesome resultants beginning with eye-consciousness, one mind-element, and one mind-consciousness-element. As he said -

"Through the having been done and the having been accumulated of unwholesome kamma, resultant eye-consciousness has arisen. Likewise ear-, nose-, tongue-, and body-consciousness; resultant mind-element; resultant mind-consciousness-element has arisen."

With imperturbable activity as condition, however, there are four immaterial resultants, thus consciousness is of four kinds. As he said -

"As a result of that same wholesome kamma of the immaterial sphere having been performed and accumulated, the resultant consciousness, through the complete transcendence of perceptions of form, accompanied by the perception of the base of infinite space... etc. accompanied by the perception of the base of infinite consciousness... etc. accompanied by the perception of the base of nothingness... etc. accompanied by the perception of the base of neither-perception-nor-non-perception, with the abandoning of pleasure... etc. enters upon and dwells in the fourth jhāna."

Thus, having understood what consciousness arises with activities as condition, its occurrence should now be understood as follows - For all of this occurs in two ways, by way of occurrence and rebirth-linking. Therein, the two sets of five-fold consciousness, the two mind-elements, and the rootless mind-consciousness-element accompanied by mental pleasure - these thirteen occur only in occurrence in the five-constituent existence. The remaining nineteen proceed as appropriate in the three existences both in occurrence and in conception.

How? First, the five wholesome-resultant consciousnesses beginning with eye-consciousness occur in one who has been reborn through either wholesome or unwholesome resultant, whose faculties have reached maturity in due order, accomplishing the functions of seeing, hearing, smelling, tasting, and touching, dependent on the eye-sensitivity and so forth, with reference to a desirable or moderately desirable object of visible form and so forth that has come into the range of the eye and so forth. Likewise the five unwholesome-resultant ones. The only difference is that their object of visible form and so forth is undesirable or moderately undesirable. And all ten of these have fixed doors, objects, bases, and positions, and have fixed functions as well.

Then, immediately after the wholesome-resultant eye-consciousness and so forth, the wholesome-resultant mind-element occurs, accomplishing the function of receiving, with reference to those same objects, dependent on the heart-base. Likewise the unwholesome-resultant one immediately after the unwholesome-resultant ones. And this pair has unfixed doors and objects, but fixed base, position, and function.

The rootless mind-consciousness-element accompanied by mental pleasure, however, immediately after the wholesome-resultant mind-element, accomplishing the function of investigating with reference to that same object, dependent on the heart-base, and in the six doors when the object is strong, for beings of the sense sphere, mostly at the end of impulsion associated with greed, having cut off the life-continuum process, occurs once or twice as registration with respect to the object apprehended by impulsion. But in the reckoning of the cognitive process, in all doors only two mind-moments of registration have been stated. This consciousness receives two names: "registration" and "subsequent life-continuum," and it has unfixed doors and objects, a fixed base, and unfixed position and function. Thus, these thirteen should be understood as occurring only in occurrence in the five-constituent existence. Among the remaining nineteen consciousnesses, there is none that does not occur in its own appropriate rebirth-linking.

In occurrence, first, the two rootless mind-consciousness-elements of wholesome and unwholesome resultant accomplish four functions: the investigating function immediately after the wholesome and unwholesome resultant mind-elements in the five doors; the registration function in the six doors in the manner previously stated; the life-continuum function when there is no mind-moment that interrupts the life-continuum after the rebirth-linking given by themselves; and the death function at the end - occurring with a fixed base but unfixed doors, objects, positions, and functions.

The eight sense-sphere consciousnesses with roots accomplish three functions in occurrence in the manner previously stated: the registration function in the six doors; the life-continuum function when there is no mind-moment that interrupts the life-continuum after the rebirth-linking given by themselves; and the death function at the end - occurring with a fixed base but unfixed doors, objects, positions, and functions.

The five of the fine-material sphere and the four of the immaterial sphere accomplish a pair of functions: the life-continuum function when there is no mind-moment that interrupts the life-continuum after the rebirth-linking given by themselves, and the death function at the end. Among these, those of the fine-material sphere have fixed bases and objects but unfixed positions and functions; the others have no base, fixed objects, but unfixed positions and functions. Thus, all thirty-two kinds of consciousness occur in occurrence with activities as condition. Therein, those respective activities are conditions by way of kamma-condition and decisive-support condition.

Therein, of those eleven registration consciousnesses that have been mentioned, not even one of them occurs as registration in the fine-material or immaterial existence. Why? Because of the absence of the seed. For therein there is no rebirth-linking seed reckoned as sense-sphere resultant, which could be the producer of that in occurrence with respect to objects of visible form and so forth. If it be said that eye-consciousness and so forth also come to be absent in the fine-material existence? No; because of the power of the occurrence of the faculties and because of the fixed order of consciousness in the differentiation of door-processes.

Just as this registration does not at all occur in fine-material and immaterial existence, so too it does not follow any states that are not of the sense-sphere. Why? Because it is not their producer and because it is dissimilar to their producer. For just as a young boy who wishes to go outside, having left the house, follows his own father who begot him, or another benevolent relative resembling his father, grasping his finger, and not a king's man or the like, so too this, wishing to emerge from the life-continuum object, by its own similarity, follows only sense-sphere javana, which is either its own begetter, like a father, or resembling its begetter, like one resembling a father, and not another - neither sublime nor supramundane.

And just as this does not follow sublime and supramundane states, so too when these sense-sphere states occur having a sublime object, it does not follow them either. Why? Because the domain is unfamiliar and because its object is exclusively limited. For just as a young boy, even when following his father or a relative resembling his father, follows only in a familiar place such as the doorway of the house, the lane, or the crossroads, and not when he goes to the forest or the battlefield; so too, even when following sense-sphere states, it follows only states occurring in a familiar domain that is not sublime and so forth, and not those occurring with reference to sublime or supramundane states.

And since its object has been stated as exclusively limited thus: "All sense-sphere resultant, functional mind-element, functional rootless mind-consciousness-element accompanied by pleasant feeling - these states have a limited object," therefore it should be understood that this does not follow even sense-sphere states that have a sublime or supramundane object.

Or what is the need for this reasoned discussion? For in the Commentary it has been stated definitively: The eleven registration consciousnesses do not take up registration when javana has run its course with reference to name and lineage. When javana has run its course with reference to a concept, registration is not obtained. For insight that has the three characteristics as object, registration is not obtained. For strong insight leading to emergence, registration is not obtained. When javana has run its course with reference to fine-material and immaterial states, registration is not obtained. In states that are fixed as wrong, registration is not obtained. In states that are fixed as right, registration is not obtained. When javana has run its course with reference to supramundane states, registration is not obtained. When javana has run its course with reference to direct knowledge, registration is not obtained. When javana has run its course with reference to analytical knowledge, registration is not obtained. When the object is weak in the sense-sphere, registration is not obtained; it is obtained only when a strong object has come into range at the six doors, and when obtained, it is obtained only in the sense-sphere. In fine-material and immaterial existence there is no such thing as registration.

Now, what was stated - "Among the remaining nineteen consciousnesses, none fails to occur in its own corresponding rebirth-linking" - that is difficult to understand because of its extreme brevity. Therefore, for the purpose of showing the method in detail, it is said: "How many are the rebirth-linkings? How many are the rebirth-linking consciousnesses? By which consciousness and where does rebirth-linking occur? What is the object of rebirth-linking?"

Together with the non-percipient rebirth-linking, there are twenty rebirth-linkings. The rebirth-linking consciousnesses are just the nineteen of the kind already stated. Therein, rebirth-linking in the woeful states occurs through the resultant-of-unwholesome rootless mind-consciousness-element, and through the resultant-of-wholesome for those in the human world such as the congenitally blind, the congenitally deaf, the congenitally insane, the dumb, the hermaphrodite, and so on. Rebirth-linking for the meritorious occurs among the sense-sphere deities and among humans through the eight great resultants with roots, in the corporeal Brahmā world through the five fine-material-sphere resultants, and in the formless world through the four formless-sphere resultants. And by whichever consciousness and wherever rebirth-linking occurs, that itself is called the appropriate rebirth-linking for it.

In brief, there are three objects of rebirth-linking - kamma, sign of kamma, and sign of destiny. Therein, kamma means the accumulated wholesome or unwholesome volition. Sign of kamma means the object or basis on account of which one accumulates kamma. Therein, even when kamma has been performed in the past as far back as a hundred thousand aeons ago, at that moment either the kamma or the sign of kamma comes and presents itself.

Here is an account regarding the presentation of the sign of kamma - A man named Gopaka Sīvalī, it is said, had a shrine built at the Tālapiṭṭhika monastery. As he lay on his deathbed, the shrine presented itself to him. He, having grasped that very sign, passed away and was reborn in the deva world. There is another kind called bewildered death. For they cut off the head from behind with a sharp sword of one who is walking away. They also cut off the head with a sharp sword of one who has lain down and is sleeping. They kill by submerging in water. Even at such a time, some kamma or sign of kamma presents itself. There is another kind called swift death. For they strike with a mallet and crush a fly that has settled on the tip of a pestle. Even at such a time, kamma or sign of kamma presents itself. However, for the fly being thus crushed, at first the body-door adverting does not turn the life-continuum, but only the mind-door adverting turns it. Then, having run its course of impulsion, it subsides into the life-continuum. On the second occasion, the body-door adverting turns the life-continuum. Then body-consciousness, receiving, investigating, and determining - these cognitive-process consciousnesses occur. Having run its course of impulsion, it subsides into the life-continuum. On the third occasion, the mind-door adverting turns the life-continuum. Then, having run its course of impulsion, it subsides into the life-continuum. At this point, death takes place. For what purpose has this been brought up? To illustrate that the domain of immaterial phenomena is thus swift.

Destination-sign means that a certain appearance presents itself at the place of rebirth. Therein, when it presents itself in hell, it presents itself resembling an iron cauldron. When it presents itself in the human world, it presents itself resembling a mother's womb, a blanket, or a vehicle. When it presents itself in the celestial world, wishing-trees, mansions, couches, and so forth present themselves. Thus, in brief, there are three objects of rebirth-linking: kamma, sign of kamma, and sign of destination.

Another method - there are three objects of rebirth-linking? Past, present, and indeterminate. The rebirth-linking of non-percipient beings is without an object. Therein, for the rebirth-linking of the base of infinite consciousness and the base of neither-perception-nor-non-perception, the object is exclusively past. For the ten sense-sphere ones, it is either past or present. For the remaining ones, it is indeterminate. However, since rebirth-linking, occurring thus among the three objects, arises immediately after the death-consciousness which has either a past object or an indeterminate object. But there is no death-consciousness with a present object. Therefore, the mode of occurrence of rebirth-linking with any one of the three objects, immediately after death with any one of the two objects, should be understood in terms of happy and unhappy destinations.

That is: first, for a person of evil kamma established in a sense-sphere happy destination, because of the statement beginning with "these hang over him at that time," as he lies on his deathbed, the evil kamma accumulated by him or the sign of kamma comes into the range of the mind-door. Having taken that as object, immediately after the cognitive process ending with registration, or after a bare cognitive process, the death-consciousness arises having taken the life-continuum object as its object. When that has ceased, the rebirth-linking consciousness arises, taking as object that very kamma or sign of kamma that had come into range, deflected by the force of uncut-off defilements, and included in an unhappy destination. This is rebirth-linking with a past object immediately after death with a past object.

For another, at the time of death, by the power of kamma of the kind described, a sign of unhappy destination such as the appearance of flames of fire in hell and so forth comes into the range of the mind-door. When, after the life-continuum has arisen and ceased twice, there arise, taking that object, one adverting, five impulsions - because of the slowing of momentum due to the nearness of death - and two registrations: thus three types of cognitive-process consciousnesses arise. Then, having taken the life-continuum object as its object, one death-consciousness arises. By this point, eleven mind-moments have passed. Then, in that very object which has a remaining lifespan of five mind-moments, the rebirth-linking consciousness arises. This is rebirth-linking with a present object immediately after death with a past object.

For another, at the time of death, at one of the five doors, an inferior object that is a cause for lust and so forth comes into range. For him, at the end of the determining that has arisen in due sequence, because of the slowing of momentum due to the nearness of death, five impulsions and two registrations arise. Then, having taken the life-continuum object as its object, one death-consciousness arises. By this point, two life-continuums, adverting, seeing, receiving, investigating, determining, five impulsions, two registrations, and one death-consciousness - fifteen mind-moments have passed. Then, in that very object which has a remaining lifespan of one mind-moment, the rebirth-linking consciousness arises. This too is rebirth-linking with a present object immediately after death with a past object. This, so far, is the mode of occurrence of rebirth-linking with a past or present object in an unhappy destination, immediately after death in a happy destination with a past object.

However, for one established in a woeful state who has accumulated blameless kamma, in the same manner as stated, that blameless kamma or kamma-sign comes into the range of the mind-door. Substituting the bright side for the dark side, everything should be understood in the same manner as before. This is the mode of occurrence of happy-destination rebirth-linking with a past or present object, immediately following a woeful-destination death with a past object.

However, for one established in a happy destination who has accumulated blameless kamma, according to the statement beginning with "at that time they hang down upon him," for one lying on the death-bed, the blameless kamma or kamma-sign as accumulated comes into the range of the mind-door. And that is only for one who has accumulated sense-sphere blameless kamma. But for one who has accumulated sublime kamma, only the kamma-sign comes into range. Having taken that as object, immediately after a cognitive process ending with registration, or a bare cognitive process, the death-consciousness arises taking the life-continuum object as its object. When that has ceased, the rebirth-linking consciousness arises, taking as object that very same kamma or kamma-sign that had come into range, deflected by the force of uncut-off defilements, and included within a happy destination. This is rebirth-linking with a past object, or with an indeterminate object, immediately following a death with a past object.

For another, at the time of death, by the power of sense-sphere blameless kamma, a happy-destination sign - reckoned as the appearance of the mother's womb in the human world, or reckoned as the appearance of pleasure gardens, wishing trees, and so forth in the celestial world - comes into the range of the mind-door. For him, the rebirth-linking consciousness arises immediately after the death-consciousness, in the same sequence as shown for the woeful-destination sign. This is rebirth-linking with a present object immediately after death with a past object.

For another, at the time of death, relatives say: "Dear one, this offering to the Buddha is being made for your sake; arouse confidence in your mind," and they present to the five doors a visible object by means of garlands of flowers, banners, flags, and so forth; or a sound object by means of listening to the Dhamma, musical offerings, and so forth; or an odour object by means of incense, perfumed smoke, and so forth; or having said: "Dear one, taste this; this is a gift to be given for your sake," a taste object by means of honey, molasses, and so forth; or having said: "Dear one, touch this; this is a gift to be given for your sake," a tangible object by means of Chinese silk, Somāra cloth, and so forth. For him, when that visible object and so forth has come into range, at the conclusion of the determining that has arisen in due sequence, because the momentum has become sluggish due to the nearness of death, five impulse moments and two registration moments arise. Then, taking the life-continuum object as its object, one death-consciousness arises; at the end of that, the rebirth-linking consciousness arises in that very same object which endures for one mind-moment. This too is rebirth-linking with a present object immediately after death with a past object.

For another, however, who has attained the sublime through the earth-kasiṇa jhāna and so forth, established in a happy destination, at the time of death, one among the sense-sphere wholesome kamma, kamma-sign, or destiny-sign, or a sign such as the earth-kasiṇa and so forth, or a sublime consciousness, comes into the range of the mind-door. Or a superior object that is a cause for the arising of wholesome states comes into the range of one of the two doors of eye or ear. For him, at the conclusion of the determining that has arisen in due sequence, because the momentum has become sluggish due to the nearness of death, five impulse moments arise. But for those destined for sublime states, there is no registration. Therefore, immediately after the impulse moments, one death-consciousness arises, taking the life-continuum object as its object. At the end of that, the rebirth-linking consciousness arises, included within whichever happy destination among the sense-sphere or sublime happy destinations, taking as object whichever among the objects that have presented themselves. This is rebirth-linking with whichever among past, present, or indeterminate objects, immediately following a happy-destination death with an indeterminate object.

By this same method, rebirth-linking immediately following a formless-sphere death should also be understood. This is the mode of occurrence of rebirth-linking with a past, indeterminate, or present object, immediately following a happy-destination death with a past or indeterminate object.

However, for an evil-doer established in a woeful state, in the same manner as stated, that kamma, kamma-sign, or destiny-sign comes into the range of the mind-door; but at the five doors, an object that is a cause for the arising of unwholesome states comes into range. Then, for him, at the conclusion of the death-consciousness in due sequence, the rebirth-linking consciousness arises, included within a woeful destination, taking as object whichever among those objects. This is the mode of occurrence of rebirth-linking with a past or present object, immediately following a woeful-destination death with a past object. Thus far, the occurrence by way of rebirth-linking of consciousness of nineteen kinds has been elucidated.

All of this, in its entirety, is thus:

For this nineteenfold resultant consciousness, occurring at relinking, proceeds in two ways by kamma. For the kamma that generates it, according to its own nature, is a condition by way of different-moment kamma-condition and by way of decisive-support condition. For this has been stated: "Wholesome and unwholesome kamma is a condition for resultant by way of decisive-support condition." But the classification of this, which proceeds thus, should be understood as twofold and so on through divisions such as mixed etc., that is to say - for this, though proceeding as one by way of relinking, is twofold by the division into mixed and unmixed with matter, threefold by the division into sense-sphere, fine-material and immaterial existence, fourfold by way of the modes of birth - egg-born, womb-born, moisture-born and spontaneously-born, fivefold by way of destination, sevenfold by way of stations of consciousness, and eightfold by way of abodes of beings. Therein -

"That with its own nature is also twofold therein" - and therein too, that which has its own nature is indeed twofold, since it arises together with one or the other of the feminine and masculine natures.

"Two or three decads at minimum arise together with the first" - for whatever relinking consciousness here is mixed with matter, being the primary one in the pair of mixed and unmixed, together with it two decads at minimum arise by way of the base-decad and body-decad, or three decads by way of the base-decad, body-decad and sex-decad; there is no diminution of matter beyond this.

But this, arising with such a minimum quantity, in the two modes of birth called egg-born and womb-born, arises having obtained the designation "kalala" (embryonic matter), the size of a drop of oil or ghee taken up by one strand of birth-wool. Therein, the distinction of existence should be understood according to the modes of birth in relation to destination. For among these - In hell, among the gods excluding the earth-bound, there are no three former modes of birth; and all four exist in the three destinations.

But in the remaining three destinations, namely the animal realm, the peta realm and the human realm, and among the previously excluded earth-bound gods, all four modes of birth exist. Therein - Thirty-nine in the form-realm beings, seventy at maximum are the material phenomena; in the moisture-born and spontaneously-born, or alternatively thirty at minimum. Therein -

Therein, colour, odour, flavour, nutritive essence, the four great elements, eye-sensitivity and life faculty - this group of matter with a quantity of ten is called the "eye-decad." The rest should be understood in the same way. At minimum, however, for one born blind, deaf, without the sense of smell and sexless, thirty material phenomena arise by way of the tongue-decad, body-decad and base-decad. But between the maximum and minimum, the variation should be understood according to what is appropriate. The remaining should be understood in the same way. At the minimum, however, for one born blind, born deaf, without sense of smell, and a neuter, thirty material phenomena arise by way of the decads of tongue, body, and heart-base. Between the maximum and the minimum, however, the variation should be understood according to what is appropriate.

Having understood thus, furthermore -

The meaning is that the distinction of difference and non-difference through these aggregates and so forth should be known regarding the twofold rebirth-linking - whether mixed or unmixed with matter - and the death-consciousness immediately preceding it.

How? Sometimes, immediately after a four-aggregate immaterial-sphere death-consciousness, the rebirth-linking is also of four aggregates and undifferentiated even in respect of object; sometimes, after one with a non-exalted external object, it has an exalted internal object. This is the method applying only within the immaterial planes. But sometimes, immediately after a four-aggregate immaterial-sphere death-consciousness, the rebirth-linking is a five-aggregate sense-sphere one. Sometimes, immediately after a five-aggregate sense-sphere death-consciousness or a fine-material-sphere death-consciousness, the rebirth-linking is a four-aggregate immaterial-sphere one. Thus, after a death-consciousness with a past object, the rebirth-linking may have a past, an indeterminate, or a present object; after a certain happy-destination death-consciousness, a certain unhappy-destination rebirth-linking; after a rootless death-consciousness, a rebirth-linking with roots; after a two-rooted death-consciousness, a three-rooted rebirth-linking; after a death-consciousness accompanied by equanimity, a rebirth-linking accompanied by joy; after a death-consciousness without rapture, a rebirth-linking with rapture; after a death-consciousness without initial application, a rebirth-linking with initial application; after a death-consciousness without sustained application, a rebirth-linking with sustained application; after a death-consciousness without initial application and without sustained application, a rebirth-linking with initial application and sustained application - and the reverse of each of these should be connected as appropriate.

Thus, this, being a mere material and immaterial phenomenon that has obtained its conditions, is said to "proceed to the next existence" when arising - not a being, not a soul. There is no transmigration of it from the past existence to here, nor is there manifestation here without a cause from there. We shall illustrate this by means of the well-known sequence of human death and rebirth-linking -

For in the past existence, when one who is approaching death naturally or through an attack, unable to bear the onset of unbearable death-proximate feelings that sever the bonds of all the major and minor limbs, with the body gradually drying up like a green palm leaf placed in the sun, when the sense faculties such as the eye have ceased, and only the physical faculty, the mind faculty, and the life faculty remain established in the heart-base alone, the consciousness dependent on the heart-base remaining at that moment functions with reference to an object that is either kamma - being one among weighty, habitual, proximate, or formerly-done, which constitutes the remaining condition obtained - or the sign of kamma or the sign of destination presented by that kamma. That consciousness, thus functioning, because craving and ignorance have not been abandoned, craving inclines it towards that object whose danger is concealed by ignorance, and the coexistent activities propel it. That consciousness, being inclined by craving and propelled by activities in terms of continuity, like one who crosses a canal by clinging to a rope tied to a tree on the near bank, abandons the former support and, either experiencing or not experiencing the new support produced by kamma, functions solely through conditions such as the object.

And here the former is called "passing away" because of the act of passing away, and the latter is called "conception" because of the reconnecting with the beginning of another existence. It should be understood that this has neither come here from the past existence, nor has it manifested here without a cause such as kamma, activities, craving, and object from there.

Herein, regarding this consciousness's not coming here from the past existence and its arising through causes belonging to the past existence, phenomena of the nature of echo, lamp, seal-impression, and reflection would serve as illustrations. For just as echo, lamp, seal-impression, and shadow arise due to causes such as sound and so forth without going elsewhere, so too is this consciousness. And herein, "due to the continuity-connection, there is neither identity nor difference." For if, given the continuity-connection, there were absolute identity, curds produced from milk would not exist. And if there were absolute difference, curds would not be dependent on milk. This method applies to all things arisen from causes and their causes. And if this were so, there would be the destruction of all worldly conventions. And that is undesirable. Therefore, herein, neither absolute identity nor difference should be maintained.

Here one asks - Given that there is appearance without transmigration, since the aggregates in this human existence have ceased, and since the kamma that is the condition for the fruit does not go there, would the fruit belong to one from another? And in the absence of an experiencer, whose fruit would it be? Therefore this process is not satisfactory. Herein this is said -

And the cultivation of seeds is the proof of this matter. For when cultivations of mango seeds and so forth have been performed, the particular fruit arising in due course, having obtained its conditions within the continuity of that seed, does not arise from other seeds nor through the condition of other cultivations, nor do those seeds or those cultivations reach the stage of fruition. Thus should this correspondence be understood. Thus this accomplishment should be understood. As to what was said, "In the absence of an experiencer, whose fruit would it be?"

Therein: Therein -

Should someone say: "Even this being so, these activities would be conditions for the fruit either as existent or as non-existent.

And if existent, their result should occur at the very moment of their occurrence. If non-existent, they would always be fruit-bearing both before and after their occurrence." He should be answered thus: They are conditions by virtue of having been done, and they are not always fruit-bearing; the illustration of a surety and so forth should be understood therein. He should be told thus -

For the elucidation of this matter, this illustration of a surety and so forth should be understood. Just as in the world one who stands surety for the delivery of someone's goods, or purchases merchandise, or takes a loan - For him, the mere performance of that act alone is the condition for the delivery of that purpose and so forth, not the existence or non-existence of the act. And even after the delivery of that purpose and so forth, he is not still the guarantor.

Why? Because the delivery and so forth have been done. Thus, activities too are conditions for their own fruit solely by virtue of having been done, and after giving their fruit as appropriate, they are no longer fruit-bearing. Why? Because the discharge and so forth have been done. Thus, activities too are conditions for their own fruit merely because they have been done, and they do not bear fruit beyond the giving of fruit as appropriate. To this extent, the occurrence of relinking consciousness, proceeding in two ways as mixed and unmixed, with activities as condition, has been elucidated.

Now, for the purpose of dispelling confusion regarding all these thirty-two types of consciousness -

Therein, three realms of existence, four modes of birth, five destinations, seven stations of consciousness, and nine abodes of beings - these are called "the realms of existence and so forth." The meaning is: in these realms of existence and so forth, these [activities] should be understood as conditions for whichever resultant consciousness types they are conditions, and in whatever way they are conditions, both in rebirth-linking and in occurrence.

Therein - First, regarding meritorious activities: the meritorious activity classified as eight sense-sphere volitions is, without distinction, a condition in two ways - as asynchronous kamma-condition and as decisive-support condition - for nine resultant consciousness types at rebirth-linking in the happy destination of the sense-sphere existence. The meritorious activity classified as five fine-material wholesome volitions is [a condition] for five [resultant consciousness types] only at rebirth-linking in the fine-material existence. However, the sense-sphere [meritorious activity] of the aforementioned classification is a condition in two ways, in the same manner stated, for seven limited resultant consciousness types - excluding the rootless mind-consciousness-element accompanied by equanimity - in occurrence in the happy destination of the sense-sphere existence, but not at rebirth-linking. That same [meritorious activity] is likewise a condition for five resultant consciousness types in occurrence in the fine-material existence, but not at rebirth-linking. However, in the unhappy destination of the sense-sphere existence, it is likewise a condition for all eight limited resultant consciousness types in occurrence, but not at rebirth-linking.

Therein, in hell, that condition operates when there is a conjunction with a desirable object, as in the Elder Mahāmoggallāna's tours of hell and so forth. Among animals, however, and among nāgas, supaṇṇas, petas, and those of great psychic power, a desirable object is indeed obtainable. That same [meritorious activity] is likewise a condition for all sixteen wholesome resultant consciousness types in the happy destination of the sense-sphere existence, both in occurrence and at rebirth-linking. Without distinction, the meritorious activity is likewise a condition for ten resultant consciousness types in the fine-material existence, both in occurrence and at rebirth-linking.

The demeritorious activity classified as twelve unwholesome volitions is likewise a condition for one consciousness type at rebirth-linking in the unhappy destination of the sense-sphere existence, but not in occurrence; for six in occurrence, but not at rebirth-linking; and for all seven unwholesome resultant consciousness types both in occurrence and at rebirth-linking. However, in the happy destination of the sense-sphere existence, it is likewise a condition for those same seven in occurrence, but not at rebirth-linking; in the fine-material existence, it is likewise a condition for four resultant consciousness types in occurrence, but not at rebirth-linking. And that is in the sense-sphere [existence] by way of seeing undesirable forms and hearing undesirable sounds. But in the Brahmā world there are no undesirable forms and so forth, and likewise in the sense-sphere heavenly worlds.

The imperturbable activity is likewise a condition for four resultant consciousness types in the formless existence, both in occurrence and at rebirth-linking.

However, from sense-sphere wholesome and unwholesome [volitions], by the method of complete inclusion, the bodily activity classified as twenty volitions is a condition in two ways - as asynchronous kamma-condition and as decisive-support condition - for ten resultant consciousness types at rebirth-linking in the sense-sphere existence. That same [bodily activity] is likewise a condition for thirteen [resultant consciousness types] in the sense-sphere existence, and for nine resultant consciousness types in the fine-material existence, in occurrence, but not at rebirth-linking. That same [bodily activity] is likewise a condition for twenty-three resultant consciousness types in the sense-sphere existence, both in occurrence and at rebirth-linking. The same method applies to the verbal activity.

However, the mental activity classified as twenty-eight or twenty-nine volitions is likewise a condition for nineteen resultant consciousness types in the three realms of existence at rebirth-linking, but not in occurrence. That same [mental activity] is likewise a condition for twenty-two resultant consciousness types - being the thirteen and nine mentioned above - in two realms of existence, in occurrence, but not at rebirth-linking. But in the three realms of existence, it is likewise a condition for all thirty-two resultant consciousness types, both in occurrence and at rebirth-linking. Thus, in terms of rebirth-linking and occurrence in the realms of existence, those activities should be understood as conditions for whichever [consciousness types] they are conditions, and in whatever way they are conditions. By this same method, it should be understood in the modes of birth and so forth as well.

Herein, this is a brief outline starting from the beginning - For among these activities, since meritorious activity, to begin with, having given rebirth-linking in two kinds of existence, generates all its resultant, likewise in the four modes of birth beginning with egg-born, in the two destinations reckoned as devas and humans, in the four stations of consciousness reckoned as those of diverse body and diverse perception, diverse body and uniform perception, uniform body and diverse perception, and uniform body and uniform perception, by way of humans and the first, second, and third jhāna planes. But since in the abode of non-percipient beings this produces only mere matter, it generates all its resultant having given rebirth-linking in only four abodes of beings. Therefore this is a condition for twenty-one resultant consciousnesses in these two kinds of existence, in the four modes of birth, in the two destinations, in the four stations of consciousness, and in the four abodes of beings, in the manner already stated, as applicable, both at rebirth-linking and during occurrence.

But since demeritorious activity ripens by way of rebirth-linking in only one kind of existence, namely sense-sphere existence, in the four modes of birth, in the remaining three destinations, in the one station of consciousness reckoned as that of diverse body and uniform perception, and in just such one abode of beings, therefore this is a condition for seven resultant consciousnesses in one kind of existence, in the four modes of birth, in the three destinations, in the one station of consciousness, and in the one abode of beings, in the manner already stated, both at rebirth-linking and during occurrence.

But since imperturbable activity ripens by way of rebirth-linking in one kind of existence, namely formless existence, in one mode of birth, namely spontaneous birth, in one destination, namely the deva destination, in the three stations of consciousness beginning with the base of boundless space, and in the four abodes of beings beginning with the base of boundless space, therefore this is a condition for four consciousnesses in just one kind of existence, in one mode of birth, in one deva destination, in the three stations of consciousness, in the four abodes of beings, in the manner already stated, both at rebirth-linking and during occurrence.

Since bodily activity too, having given rebirth-linking in one kind of existence, namely sense-sphere existence, in the four modes of birth, in the five destinations, in the two stations of consciousness, and in the two abodes of beings, generates all its resultant, therefore this is a condition for twenty-three resultant consciousnesses in one kind of existence, in the four modes of birth, in the five destinations, in the two stations of consciousness, and in the two abodes of beings, in the same manner, both at rebirth-linking and during occurrence. The same method applies to the verbal activity.

But since mental activity does not fail to ripen anywhere except in one abode of beings, therefore this is a condition for thirty-two resultant consciousnesses in the three kinds of existence, in the four modes of birth, in the five destinations, in the seven stations of consciousness, and in the eight abodes of beings, as applicable, in the same manner, both at rebirth-linking and during occurrence. But in the non-percipient abode of beings there is no consciousness with activities as condition.

Moreover, meritorious activity is a condition for kamma-produced matter among the non-percipient beings by way of different-moment kamma-condition. Thus:

The Exposition of the Term Consciousness with Formations as Condition.

Exposition of the Term 'Name-and-Form'

228. In the exposition of mentality-materiality with consciousness as condition -

'From the non-differentiation of the teaching' means: "Therein, what is materiality? The four primary elements, and the materiality derived from the four primary elements" - thus, for the time being, in the Suttanta and here, the teaching regarding the term 'materiality' is made in the same way without differentiation; but regarding the term 'mentality', there is differentiation.

For in the Suttanta it is said: "Therein, what is mentality? Feeling, perception, volition, contact, attention." Here it is said: "The aggregate of feeling, the aggregate of perception, the aggregate of mental activities." For therein, the mentality that arises with eye-consciousness as condition, and that which, having arisen, is the persistence of mind, the life of immaterial states - thus being evident because it should not be grasped by dependence on other states - showing that, he divided the aggregate of mental activities threefold by way of volition, contact, and attention, and taught it together with the two aggregates. Here, however, including all mentality, both what was stated there and what was not stated, he said: "Three aggregates - the aggregate of feeling, the aggregate of perception, the aggregate of mental activities."

But are only these three aggregates mentality? Is consciousness not also mentality? It is not that it is not. However, if consciousness were included, the co-existence of two kinds of consciousness - consciousness as mentality and consciousness as condition - would result. Therefore, placing consciousness in the position of condition, only three aggregates were stated in order to show the mentality produced by the condition. Thus, for the time being, the determination should be understood 'from the non-differentiation of the teaching'.

'From the occurrence in all existences and so forth' - here, mentality occurs in all existences, modes of birth, destinations, stations of consciousness, and the remaining abodes of beings, except for one abode of beings. Materiality occurs in two existences, in four modes of birth, in five destinations, in the first four stations of consciousness, and in five abodes of beings. When this mentality-materiality occurs thus, since at the moment of rebirth-linking for those born without a body, for the womb-born, and for the egg-born, two continuity-heads in terms of materiality arise by way of the basis-decad and the body-decad, together with three immaterial aggregates, therefore, in detail, twenty states in terms of concrete materiality and three immaterial aggregates - these twenty-three states should be understood as mentality-materiality with consciousness as condition. But by the inclusion of what was not included, removing nine material states from one continuity-head, there are fourteen; adding the sex-decad of those who possess sex, there are thirty-three. And by the inclusion of what was not included for those as well, removing eighteen material states from the two continuity-heads, there are fifteen.

Since among spontaneously-born beings, at the moment of rebirth-linking for those of the Brahmā-body and so forth, four continuity-heads in terms of concrete materiality arise by way of the eye-decad, ear-decad, basis-decad, and the life-faculty-nonad, together with three immaterial aggregates, therefore, in detail, thirty-nine states in terms of concrete materiality and three immaterial aggregates - these forty-two states should be understood as mentality-materiality with consciousness as condition. But by the inclusion of what was not included, removing twenty-seven states from the three continuity-heads, there are fifteen.

In the sense-sphere existence, however, since at the moment of rebirth-linking for the remaining spontaneously-born beings or for the moisture-born beings who possess their natural complete sense-bases, seven continuity-heads in terms of concrete materiality arise together with three immaterial aggregates, therefore, in detail, seventy states in terms of concrete materiality and three immaterial aggregates - these seventy-three states should be understood as mentality-materiality with consciousness as condition. But by the inclusion of what was not included, removing fifty-four states from the six continuity-heads, there are nineteen. This is at the maximum. At the minimum, however, for those lacking this or that materiality continuity-head, by subtracting according to each respective case, what is reckoned as mentality-materiality with rebirth-linking consciousness as condition should be understood both in brief and in detail. But for immaterial beings, there are only the three immaterial aggregates. For non-percipient beings, from materiality there is only the life faculty nonad. This, then, is the method regarding conception.

During the occurrence, however, everywhere in the realm where materiality occurs, at the static moment of the rebirth-consciousness, together with the rebirth-consciousness, a pure octad originated by temperature arises from the temperature occurring simultaneously. The rebirth-consciousness, however, does not originate materiality. For just as a person who has fallen into a precipice is unable to be a condition for another, so due to weakness on account of the weakness of the physical base, it is unable to originate materiality. But from above the rebirth-consciousness, beginning from the first life-continuum, there is a pure octad originated by consciousness. At the time of the manifestation of sound, from above the moment of rebirth, there is a sound-nonad originated by both the occurring temperature and consciousness. But for those womb-born beings who live on nutriment consisting of morsels of food, for them -

According to this statement, when the body is sustained by the nutriment swallowed by the mother, and for spontaneously-born beings, at the very first time of swallowing the saliva that has entered their own mouth, there is a pure octad originated by nutriment - this pure octad originated by nutriment, together with those originated by temperature and consciousness, amounts to twenty-six kinds by way of two nonads at maximum, and the previously stated kamma-originated materiality arising three times in each mind-moment being seventy-one kinds, makes ninety-six kinds of materiality, and together with the three immaterial aggregates, in brief there are ninety-nine states. Since the word "and" is indefinite, being due to manifestation only occasionally, therefore removing both those types, these ninety-seven states should be understood as mentality-materiality with consciousness as condition for all beings according to their occurrence. For whether they are sleeping, heedless, walking, eating, or drinking, by day and by night, these occur with consciousness as condition. And we shall describe that condition of having consciousness as condition for them later.

Now, whatever kamma-born materiality there is here, even though it is established first of all in the realms of existence, modes of birth, destinations, stations of consciousness, and abodes of beings, without being supported by materiality originated by the three other causes, it cannot endure, nor can materiality originated by the three other causes endure without being supported by it. But just as bundles of reeds struck by the wind yet positioned in the four directions, and just as broken vessels struck by the force of waves yet having found a footing somewhere in the great ocean, these, mutually supporting each other without falling, endure for one year, or two years, etc. even for a hundred years, as long as there is exhaustion of life or exhaustion of merit for those beings, so long do they continue. Thus the determination should be understood here regarding 'occurrence in all existences and so forth'.

Regarding 'inclusion' - here, that which in the immaterial realm during occurrence and rebirth, and in the five-constituent existence during occurrence, is only mentality with consciousness as condition; and that which among the non-percipient beings everywhere, and in the five-constituent existence during occurrence, is only materiality with consciousness as condition; and that which in the five-constituent existence everywhere is mentality-materiality with consciousness as condition - all that, namely mentality, materiality, and mentality-materiality, should be understood as mentality-materiality with consciousness as condition, having been included by the method of residue-retention of partial identity of form. If it is said that it is improper because of the absence of consciousness among the non-percipient beings, it is not improper. For this -

For that consciousness which is the cause of mentality-materiality is considered twofold by the distinction of resultant and non-resultant. And this is indeed proper, since among the non-percipient beings, because of being originated by kamma, materiality has as condition the volitional-activity-consciousness occurring in the five-constituent existence; likewise in the five-constituent existence during occurrence, at the moment of wholesome and other consciousness, it is originated by kamma. Thus the determination should be understood here regarding 'inclusion'.

Regarding 'the method of conditionality' - here:

That which is mentality reckoned as resultant at rebirth or during occurrence, for that, whether mixed with materiality or not mixed with materiality, the resultant consciousness, whether at rebirth or otherwise, is a condition in nine ways by the conditions of conascence, mutuality, support, association, result, nutriment, faculty, presence, and non-disappearance. For base-materiality at rebirth, it is a condition in nine ways by the conditions of conascence, mutuality, support, result, nutriment, faculty, dissociation, presence, and non-disappearance. But setting aside base-materiality, for the remaining materiality, removing the condition of mutuality from these nine, it is a condition by the remaining eight conditions. Volitional-activity-consciousness, however, is a condition for the materiality of non-percipient beings or for kamma-born materiality in the five-constituent existence in only one way, by the power of decisive support according to the suttanta method. The remainder should be understood thus: beginning from the first life-continuum, all consciousness is a condition for the respective mentality-materiality as appropriate. However, if the method of conditionality were to be shown in detail, the entire Paṭṭhāna exposition would have to be elaborated, therefore we do not undertake that.

Therein one might ask - But how is this to be known: "mentality-materiality at conception has consciousness as condition"? From the discourses and from reasoning. For in the discourses, by the method beginning with "phenomena consecutive to consciousness," the conditionality of consciousness for feeling and so on is established in many ways. But from reasoning -

For when the mind is serene or not serene, materiality arising in conformity with it is seen. And since there is inference of the unseen from the seen, by this mind-born materiality seen here, it should be known that consciousness is a condition even for unseen rebirth-linking materiality. For even for kamma-originated materiality, the condition of consciousness has come in the Paṭṭhāna just as for mind-originated materiality. Thus the determination here should be understood by the method of conditions as well.

And here, by the Blessed One stating "mentality-materiality with consciousness as condition," since for wise persons who closely examine, only mere mentality-materiality is seen occurring in the ultimate sense, not a being, not a person; therefore the unsurpassed wheel of the Dhamma, irreversible by any recluse or brahmin or deva or Māra or Brahmā or anyone in the world, has been set in motion.

The Exposition of the Term Name-and-Form with Consciousness as Condition.

Exposition of the Base of the Six Sense Bases

229. In the exposition of the six sense bases with mentality-materiality as condition -

That mentality-materiality which is the condition for the six sense bases - therein, "mentality" means the three aggregates beginning with feeling; "materiality," however, should be understood as "understood as the great elements, bases and so forth" in the sense that it is, as a definite rule, included within its own continuity: the four great elements, the six bases, and the life faculty. That, however, should be understood as a condition for the six sense bases, which is reduced by the ekasesa method thus: "mentality and materiality and mentality-materiality - mentality-materiality," and likewise reduced by the ekasesa method thus: "the sixth sense base and the six sense bases - the six sense bases." Why? Because in the formless realm, mentality alone is the condition. And that is a condition only for the sixth sense base, not for any other. For in the indeterminate section it will state: "With mentality as condition, the sixth sense base." It should be understood that what is included here is analysed there.

Therein one might ask - but how should this be known, that "mentality-materiality is a condition for the six sense bases"? Because of their presence when mentality-materiality is present. For when that particular mentality and materiality exist, that particular sense base exists, and not otherwise. That nature of existing when the other exists will become evident precisely in the method of conditions. Therefore -

Herein this is the illustration of the meaning -

How? At relinking, to begin with, at the minimum, mentality is a condition for the sixth sense base in seven ways: by the conditions of co-nascence, mutuality, support, association, result, presence, and non-disappearance. But herein, some are also conditions by the condition of root-cause, and some by the condition of nutriment - thus it is a condition in other ways as well. By means of that, the maximum and minimum should be understood.

During occurrence too, the resultant is a condition in the same manner as stated. The other, however, at the minimum, is a condition by six of the conditions of the types stated, excluding the condition of result. But herein, some are also conditions by the condition of root-cause, and some by the condition of nutriment - thus it is a condition in other ways as well. By means of that, the maximum and minimum should be understood.

For in the five-constituent existence other than the immaterial, that resultant mentality, being a companion of the heart-base, is a condition for the sixth, the mind sense base, at minimum in seven ways, just as stated regarding the immaterial realm. But it is a condition for the remaining five, beginning with the eye sense base, being a companion of the four great elements, in six ways by means of conascence, support, resultant, dissociation, presence, and non-disappearance conditions. But herein, some are also conditions by the condition of root-cause, and some by the condition of nutriment - thus it is a condition in other ways as well. By means of that, the maximum and minimum should be understood.

For in occurrence too, in the five-constituent existence, just as at rebirth-linking, so too resultant mentality is a condition for the resultant sixth sense base at minimum in seven ways. But non-resultant is a condition for the non-resultant sixth at minimum in just six ways, by removing the resultant condition from those. But herein the higher and lower count should be understood in the manner already stated.

For therein, in occurrence, resultant mentality, whether based on the sensitivity of the eye and so forth or otherwise, is a condition for the remaining five beginning with the eye sense base in four ways by means of post-nascence, dissociation, presence, and non-disappearance conditions. And just as resultant, non-resultant too is explained in just the same way. Therefore, it should be understood that what is distinguished as wholesome and so forth is also a condition for them in four ways. Thus, for the present, it should be understood how mentality alone is a condition for whichever sense base at rebirth-linking or in occurrence, and in what way it is a condition.

For from materiality, at rebirth-linking, the base-materiality is a condition for the sixth, the mind sense base, in six ways by means of conascence, mutuality, support, dissociation, presence, and non-disappearance conditions. But the four great elements, without distinction, at rebirth-linking and in occurrence, by means of whichever sense base arises, are conditions for all five beginning with the eye sense base in four ways by means of conascence, support, presence, and non-disappearance conditions.

But for these five beginning with the eye, at rebirth-linking and in occurrence, material life is a condition in three ways by means of presence, non-disappearance, and faculty conditions.

"And nutriment" means nutriment too is a condition in three ways by means of presence, non-disappearance, and nutriment conditions. And that is only in occurrence, in the body sustained by nutriment, for those beings who live on nutriment, not at rebirth-linking. But those five beginning with the eye sense base are conditions for the sixth, the mind sense base reckoned as eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness, in six ways by means of support, pre-nascence, faculty, dissociation, presence, and non-disappearance conditions, in occurrence, not at rebirth-linking. But setting aside the five consciousnesses, the base-materiality is a condition for the remaining mind sense base in five ways by means of support, pre-nascence, dissociation, presence, and non-disappearance conditions, in occurrence, not at rebirth-linking. Thus it should be understood how materiality alone is a condition for whichever sense base at rebirth-linking or in occurrence, and in what way it is a condition.

That is: At rebirth-linking, firstly, in the five-constituent existence, mentality-materiality reckoned as the three aggregates and the basis-materiality is a condition for the sixth sense base by way of co-nascence, mutuality, support, resultant, association, dissociation, presence, non-disappearance conditions, and so forth - this is just the outline here. But following the method already stated, all can be connected, therefore no detailed exposition is shown here.

The Exposition of the Term Six Sense Bases with Name-and-Form as Condition.

Exposition of the Base of Contact

230. In the exposition of contact with the six sense bases as condition -

For 'in brief,' in the canonical text, only six contacts have come, beginning with eye-contact and so on. In detail, however, five of those beginning with eye-contact are wholesome resultants and five are unwholesome resultants, making ten; the remaining twenty-two are associated with mundane resultant consciousness, also twenty-two - thus altogether they become thirty-two, like consciousness stated with formations as condition. Now, the condition for this contact, even of thirty-two kinds, is the six sense bases. Therein -

Therein, those who, saying "this is a discussion of what is clung-to and occurring," elucidate both the condition and the condition-arisen as included within a single continuity only, they hold that the six sense bases are the internal ones beginning with the eye together with the sixth, by applying the method of residual identity of a portion - since, according to the canonical text, in the immaterial realm the sixth sense base is the condition for contact, and elsewhere, by way of complete inclusion, the six sense bases are the condition for contact. For that, being both the sixth sense base and the six sense bases, comes under the designation of just "the six sense bases." But those who elucidate only the condition-arisen as included within a single continuity, while the condition may be of different continuities as well, they, elucidating whatever sense base is a condition for contact - all of that - having also included the external, hold that the six sense bases are those same internal ones together with the sixth, and also together with the external ones such as the visible-form base and so on. For that too, being both the sixth sense base and the six sense bases, when the residual method is applied to these, comes under the designation of just "the six sense bases."

Here one asks - One contact does not arise from all sense bases, nor do all contacts arise from one sense base, yet this contact with the six sense bases as condition is stated as just one - why is that? Herein this is the answer - This is true. One does not arise from all, nor all from one; but one arises from several. Just as eye-contact arises from the eye base, the visible-form base, the mind base reckoned as eye-consciousness, and the remaining associated mental-object base - thus everywhere it should be connected in the appropriate manner. Therefore indeed -

'Through the exposition in the singular' means: by this exposition in the singular, "contact with the six sense bases as condition," it is elucidated by such a one that one contact arises from several sense bases - this is the meaning. Regarding the sense bases, however -

Herein is the elucidation: First, the five beginning with the eye base are conditions in six ways for the fivefold contact classified as eye-contact and so on, by way of support, pre-nascence, faculty, dissociation, presence, and non-disappearance. Beyond that, the one resultant mind base is a condition in nine ways for the mind-contact of many kinds that is resultant, by way of co-nascence, mutuality, support, result, nutriment, faculty, association, presence, and non-disappearance. Among the external ones, however, the visible-form base is a condition for eye-contact in four ways, by way of object, pre-nascence, presence, and non-disappearance. Likewise, the sound base and so on for ear-contact and so on. But for mind-contact, those and the mental-object base are likewise, and also by the mere object condition only - thus one should elucidate the conditionality of the six external ones for this according to how they arise.

The Exposition of the Term Contact with the Six Sense Bases as Condition.

Exposition of the Base of Feeling

231. In the exposition of feeling with contact as condition -

For by the method beginning with "feeling born of eye-contact," these feelings beginning with those born of eye-contact are stated in the canonical text as just six by way of door. But by classification, since they are associated with eighty-nine types of consciousness, they are considered as eighty-nine.

For therein, at the five doors, for the five feelings having as their basis the eye-sensitivity and so forth, contact beginning with eye-contact is a condition in eightfold manner by way of conascence, mutuality, support, result, nutriment, association, presence, and non-disappearance. But for the remainder, for the sense-sphere resultant feelings that occur in each door by way of receiving, investigating, and registration, contact beginning with eye-contact is a condition in only one way, by way of decisive support.

"Likewise at the mind-door too" - for at the mind-door too, for the sense-sphere resultant feelings that occur by way of registration, that contact reckoned as conascent mind-contact is likewise a condition in eightfold manner, and also for the resultant feelings of the three planes that occur by way of relinking, life-continuum, and death. But those sense-sphere feelings that occur at the mind-door by way of registration, for them mind-contact associated with adverting at the mind-door is a condition in one way only, by way of decisive support.

The Exposition of the Term Feeling with Contact as Condition.

Exposition of the Base of Craving

232. In the exposition of craving with feeling as condition -

In this exposition of craving with feeling as condition, just as a son is named after his father, as in "the merchant's son" or "the brahmin's son," so these craving for visible form, etc. craving for mental objects - six cravings are shown, made known and spoken of, named according to their objects. This is the meaning. Therein, the meaning of the terms should be understood by this method: craving for visible form is craving regarding visible form.

Among those cravings, however, each single craving is understood as threefold according to the mode of occurrence, namely: sensual craving, craving for existence, and craving for non-existence. For when craving for visible form itself occurs relishing a visible-form object that has come within the range of the eye, by way of sensual enjoyment, then it is called sensual craving. When it occurs together with the eternalist view that has arisen regarding that very same object as permanent and eternal, then it is called craving for existence. For lust accompanied by the eternalist view is called craving for existence. When, however, it occurs together with the annihilationist view that has arisen regarding that very same object as "it is annihilated, it is destroyed," then it is called craving for non-existence. For lust accompanied by the annihilationist view is called craving for non-existence. The same method applies to craving for sound and so forth - thus these amount to eighteen cravings.

Those are eighteen regarding internal visible form and so forth, and eighteen regarding external, making thirty-six. Thus thirty-six past, thirty-six future, and thirty-six present - there are one hundred and eight cravings. When summarised, however, these should be understood as six by way of objects such as visible form, or as just three cravings by way of sensual craving and so forth. Since these beings, having relished a son, show great honour to the wet-nurse out of possessiveness towards the son, so too, having relished feeling that arises by way of objects such as visible form, out of possessiveness towards feeling they show great honour to those who provide objects such as visible form - painters, musicians, perfumers, cooks, weavers, preparers of elixirs, physicians and so forth - therefore all this craving should be understood as having feeling as condition.

"In one way" means it is a condition by way of decisive-support condition. Or because -

The Exposition of the Term Craving with Feeling as Condition.

Exposition of the Base of Clinging

233. In the exposition of clinging with craving as condition -

For in the canonical text, "clinging" means clinging to sensual pleasures, etc. clinging to the doctrine of self - these four kinds of clinging have been handed down. Their analysis of meaning is as follows - It clings to sensual pleasure reckoned as the object of desire, thus it is clinging to sensual pleasures. It is sensual pleasure and that is also clinging, thus it is clinging to sensual pleasures. "Clinging" means firm grasping. For here the prefix "upa" has the sense of firmness, as in "upāyāsa" (tribulation) and "upakaṭṭha" (drawn near), and so forth. Likewise, it is a view and that is also clinging - thus it is "clinging to views." Or, it clings to a view, thus it is clinging to views. For in such cases as "the self is eternal" and "the world is eternal" and so forth, a subsequent view clings to a former view. Likewise, "it clings to moral rules and austerities" - thus it is clinging to moral rules and austerities. "It is moral rules and austerities and that is also clinging" - thus too it is clinging to moral rules and austerities. For the practice of ox-conduct, dog-conduct, and so forth, through the adherence that "thus is purification," are themselves clingings. Likewise, they assert by means of this, thus it is a doctrine; they cling by means of this, thus it is clinging. What do they assert or cling to? A self. One's own doctrine-clinging is clinging to the doctrine of self. Or alternatively, they cling to the mere doctrine of self as "self" by means of this - thus it is "clinging to the doctrine of self." This, for now, is the analysis of meaning of those.

As for "by summary and detail of phenomena," firstly, regarding clinging to sensual pleasures, since it has been handed down thus: "Therein, what is clinging to sensual pleasures? Whatever sensual desire for sensual pleasures, sensual lust, sensual delight, sensual craving, sensual affection, sensual fever, sensual infatuation, sensual clinging - this is called clinging to sensual pleasures," in summary, the firm state of craving has been stated. The firm state of craving is precisely the subsequent craving that has arisen firmly through the decisive support condition of the former craving. Some, however, say - Craving is the longing for an unattained object, like a thief's stretching out of the hand in the dark. Clinging is the grasping of an attained object, like that same one's seizing of the goods. And those states are opposed to fewness of wishes and contentment. Likewise, they are the root of the suffering of seeking and guarding. But the remaining three kinds of clinging are, in summary, merely views.

In detail, however, the firm state of craving, even of the one hundred and eight kinds stated previously regarding form and so on, is clinging to sensual pleasures. Wrong view with ten bases is clinging to views. As he said - "Therein, what is clinging to views? There is nothing given, there is nothing offered, etc. having realised by themselves, they make known - whatever such view, etc. a perverse grasping - this is called clinging to views." The grasping at purification through moral rules and austerities, however, is clinging to moral rules and austerities. As he said - "Therein, what is clinging to moral rules and austerities? Outside of here, there is purification through moral rules of recluses and brahmins, purification through austerities, purification through moral rules and austerities - whatever such view, etc. a perverse grasping - this is called clinging to moral rules and austerities." Identity view with twenty bases is clinging to the doctrine of self. As he said - "Therein, what is clinging to the doctrine of self? Here an uninstructed worldling, etc. who is undisciplined in the teaching of good persons, regards matter as self, etc. a perverse grasping - this is called clinging to the doctrine of self." This is the exposition in brief and in detail of the dhammas herein.

As to "in order," here there is a threefold order - the order of arising, the order of abandoning, and the order of teaching. Therein, since there is no first arising of these defilements in the beginningless round of existence, the order of arising cannot be stated in an absolute sense. In a figurative sense, however, for the most part, in a single existence, the adherence to eternalism and annihilationism is preceded by the grasping of self. Then, for one who grasps "this self is eternal," there is clinging to moral rules and austerities for the purpose of purifying the self; for one who grasps "it is annihilated," being indifferent to the next world, there is clinging to sensual pleasures - thus first is clinging to the doctrine of self, then clinging to views, clinging to moral rules and austerities, and clinging to sensual pleasures. This is the order of arising of these in a single existence.

And here clinging to views and the rest are abandoned first, being destroyable by the path of stream-entry. Clinging to sensual pleasures is abandoned afterwards, being destroyable by the path of arahantship. This is the order of abandoning of these.

However, because of its great range and its conspicuousness, among these, clinging to sensual pleasures was taught first. For that has a great range, being associated with eight types of consciousness. The others have a small range, being associated with four types of consciousness. And for the most part, clinging to sensual pleasures is conspicuous to beings who delight in attachment, not the others. One who has clinging to sensual pleasures is much given to auspicious signs and the like for the purpose of obtaining the objects of sensual pleasure, not to the eternalist view - therefore clinging to views is taught next after it. That, when analysed, becomes twofold by way of clinging to moral rules and austerities and clinging to the doctrine of self. Of that pair, because clinging to moral rules and austerities is knowable as gross even by seeing the ox-practice or the dog-practice, it was taught first; clinging to the doctrine of self is at the end because of its subtlety - this is the order of teaching of these.

Here, in the fourfold clinging thus taught, craving for sensual pleasures is a condition for the first, clinging to sensual pleasures, in only one way, by way of decisive support, since it arises in objects delighted in by craving. For the remaining three, however, it is a condition in seven ways - by way of conascence, mutuality, support, association, presence, non-disappearance, and root - or even in eight ways together with decisive support. And when it is a condition by way of decisive support, it is not conascent.

The Exposition of the Term Clinging with Craving as Condition.

Exposition of the Base of Existence

234. In the exposition of existence with clinging as condition -

Therein, "it becomes" thus it is "becoming" (bhavo). "Twofold" means the meaning is that it occurs in two modes. Alternatively, "twofold" is parsed as an instrumental expression, meaning "of two kinds" is what is stated. "There is" means it exists. Action itself as becoming is kammic becoming (kammabhavo). Rebirth itself as becoming is becoming of rebirth (upapattibhavo). And here, rebirth "becomes" thus it is "becoming." But action, just as the arising of Buddhas is called "happiness" because it is the cause of happiness in "Happy is the arising of Buddhas," so too it should be understood as "becoming" by the designation of the result, because it is the cause of becoming. "Therein, what is kammic becoming?" means: of those two kinds of becoming, that which is called kammic becoming - what is that? This is the meaning. Meritorious volitional activity and so forth have already been explained in meaning. "All" means without remainder. "Leading to existence" (bhavagāmi) means it goes to becoming, it leads to becoming. By this, the supramundane is excluded. For this is a discourse on the round of existence, and that is dependent on the turning away from the round. "It is done" thus it is "action" (kammaṃ).

Among sensual existence and so forth, existence reckoned as sensual is sensual existence (kāmabhavo). This same method applies to fine-material and immaterial existences. The existence of those possessing perception, or perception exists in this existence, thus it is percipient existence (saññābhavo). By the opposite, it is non-percipient existence (asaññābhavo). Due to the absence of gross perception and the presence of subtle perception, it is neither perception nor non-perception in this existence, thus it is neither-percipient-nor-non-percipient existence (nevasaññānāsaññābhavo). Existence spread with a single material aggregate is single-aggregate constituent existence (ekavokārabhavo). Or, there is one constituent of that existence, thus it is single-aggregate constituent existence. The same method applies to four-aggregate constituent and five-aggregate constituent existences. "This is called becoming of rebirth" means this ninefold classification too is called becoming of rebirth. Thus far here the determination should be understood "by meaning."

"By states" however, here meritorious volitional activity is, by states, thirteen volitions; demeritorious volitional activity is twelve; imperturbable volitional activity is four. By "all action leading to existence," all those states - volitions or those associated with volition, reckoned as action, states leading to accumulation - are included. Sensual existence is five clung-to aggregates; likewise fine-material existence; immaterial existence is four; percipient existence is four or five; non-percipient existence is one clung-to aggregate; neither-percipient-nor-non-percipient existence is four. Single-aggregate constituent existence and so forth are one, four, or five aggregates among the clung-to aggregates - thus here the determination should be understood "by states" as well.

"With regard to meaning" - just as in the exposition of existence, so too in the exposition of volitional activities, meritorious volitional activity and so forth are stated; even though this is so, the former were stated by way of past action as being conditions for rebirth-linking here. These are stated by way of present action as being conditions for rebirth-linking in the future, thus the restatement is indeed meaningful. Or previously, "Therein, what is meritorious volitional activity? Wholesome volition of the sensual sphere" - by this method and so forth, only volition was stated as volitional activities. Here, however, because of the statement "all action leading to existence", those associated with volition are also included. And previously, only action that is a condition for consciousness was stated as volitional activities; now, even that which produces non-percipient existence is included. What need is there of saying much? In "with ignorance as condition, volitional activities", only wholesome and unwholesome states such as meritorious volitional activity and so forth were stated. In "with clinging as condition, existence" here, however, because becoming of rebirth is also included, wholesome, unwholesome and indeterminate states are stated. Therefore, in every way this restatement is indeed meaningful. Thus here the determination should be understood "with regard to meaning" as well.

"By way of classification and grouping" means by way of the classification and grouping of existence with clinging as condition. For whatever action productive of sensual existence is performed with sensual desire clinging as condition, that is kammic becoming. The aggregates produced by that are becoming of rebirth. This same method applies to fine-material and immaterial existences. Thus, with sensual desire clinging as condition, there are two sensual existences, and included within them are percipient existence and five-aggregate constituent existence; two fine-material existences, and included within them are percipient existence, non-percipient existence, single-aggregate constituent existence and five-aggregate constituent existence; two immaterial existences, and included within them are percipient existence, neither-percipient-nor-non-percipient existence and four-aggregate constituent existence - thus together with those included within them, there are six existences. And just as with sensual desire clinging as condition there are six existences together with those included within them, so too with the remaining types of clinging as condition - thus with clinging as condition, by way of classification, together with those included within them, there are twenty-four existences.

By way of grouping, however, combining kammic becoming and becoming of rebirth together, with sensual desire clinging as condition, together with those included within them, there is one sensual existence; likewise fine-material and immaterial existences - thus three existences. Likewise with the remaining types of clinging as condition - thus with clinging as condition, by way of grouping, together with those included within them, there are twelve existences. Furthermore, without distinction, with clinging as condition, action leading to sensual existence is kammic becoming. The aggregates produced by that are becoming of rebirth. This same method applies to fine-material and immaterial existences. Thus, with clinging as condition, together with those included within them, two sensual existences, two fine-material existences, two immaterial existences - by yet another method, by way of grouping, there are six existences. Or, without resorting to the classification of kammic becoming and becoming of rebirth, together with those included within them, by way of sensual existence and so forth, there are three existences. And without resorting to the classification of sensual existence and so forth, by way of kammic becoming and becoming of rebirth, there are two existences. And without resorting to the classification of kammic and rebirth, with clinging as condition there is existence - by way of existence, there is one existence. Thus here the determination should be understood by way of the classification and grouping of existence with clinging as condition.

"And which is a condition for which" means whatever clinging here is a condition for which, the determination should be understood from that perspective as well - this is the meaning. But here, what is a condition for what? Any whatsoever is indeed a condition for any whatsoever. For the worldling is like a mad man. Without considering "this is proper, this is improper", through the influence of any clinging whatsoever, aspiring to any existence whatsoever, he indeed performs any action whatsoever. Therefore, when some say "through clinging to rites and rituals, fine-material and immaterial existences do not arise", that should not be accepted. Rather, it should be accepted that every type of clinging produces every type of existence, that is to say - here a certain person, by way of hearsay or by following what he has seen, having thought "these sensual pleasures are indeed abundant in the human world, in families of wealthy nobles and the like, and in the six sensual heavenly realms", and for the purpose of attaining them, being deceived by listening to wrong teachings and so forth, thinking "by this action sensual pleasures are achieved", through the influence of sensual desire clinging, performs bodily misconduct and so forth. He, through the fulfilment of misconduct, is reborn in a state of misery; or else, desiring sensual pleasures in this very life, or guarding those already obtained, through the influence of sensual desire clinging, he performs bodily misconduct and so forth. He, through the fulfilment of misconduct, is reborn in a state of misery. Therein, his action that is the cause of rebirth is kammic becoming; the aggregates produced by that action are becoming of rebirth; and percipient existence and five-aggregate constituent existence are included within that.

Another, however, whose knowledge has been strengthened by hearing the true Dhamma and so forth, thinking "By this action sensual pleasures are achieved," performs bodily good conduct and so forth through the influence of sensual clinging. He, through the fulfilment of good conduct, is reborn among devas or among humans. Therein, the action that is the cause of his rebirth is kammic becoming; the aggregates produced by that action are becoming of rebirth. Percipient existence and five-aggregate constituent existence, however, are included within that very same. Thus sensual clinging is a condition for sensual existence together with its subdivisions and what is included within it.

Another, having heard or having conceived that "In fine-material and immaterial existences there are sensual pleasures more abundant than those," through the influence of sensual clinging itself, develops fine-material and immaterial attainments and by the power of those attainments is reborn in the fine-material or immaterial Brahmā world. Therein, the action that is the cause of his rebirth is kammic becoming; the aggregates produced by that action are becoming of rebirth. Percipient existence, non-percipient existence, neither-percipient-nor-non-percipient existence, single-aggregate constituent existence, four-aggregate constituent existence, and five-aggregate constituent existence, however, are included within that very same. Thus sensual clinging is a condition also for fine-material and immaterial existences together with their subdivisions and what is included within them.

Another, having grasped the annihilationist view that "This self is annihilated, utterly annihilated in either the sensual-sphere fortunate existence or in one of the fine-material or immaterial existences," performs action leading to that. His action is kammic becoming; the aggregates produced by that action are becoming of rebirth. Percipient existence and so forth, however, are included within that very same. Thus view-clinging is a condition for all three - sensual, fine-material, and immaterial existences - together with their subdivisions and what is included within them.

Another, thinking "This self is happy, free from distress, in either the sensual-sphere fortunate existence or in one of the fine-material or immaterial existences," performs action leading to that through self-doctrine clinging. His action is kammic becoming; the aggregates produced by that are becoming of rebirth. Percipient existence and so forth, however, are included within that very same. Thus self-doctrine clinging is a condition for the three existences together with their subdivisions and what is included within them.

Another, thinking "This rite and ritual, when fulfilled by one in either the sensual-sphere fortunate existence or in one of the fine-material or immaterial existences, leads to the fulfilment of happiness," performs action leading to that through the influence of rite-and-ritual clinging. His action is kammic becoming; the aggregates produced by that are becoming of rebirth. Percipient existence and so forth, however, are included within that very same. Thus rite-and-ritual clinging too is a condition for the three existences together with their subdivisions and what is included within them - in this way the determination should be understood here also from the standpoint of what is a condition for what.

But here, for which existence and how is it a condition?

For fine-material and immaterial existences, and for the becoming of rebirth of wholesome action included within sensual existence in the sensual realm, this fourfold clinging is a condition in one way only, by way of decisive-support condition. In the sensual realm, for kammic becoming of unwholesome action associated with itself, it is a condition by conascence and so forth, through the varieties of conascence, mutuality, dependence, association, presence, non-disappearance, and root conditions. But for that which is dissociated, it is a condition only by way of decisive-support condition.

The Exposition of the Term Existence with Clinging as Condition.

Exposition of the Bases of Birth, Ageing-and-Death, etc.

235. In the expositions of birth with existence as condition and so forth, the determination of birth and so forth should be understood in the same manner as stated in the Analysis of the Truths. Here, however, by "existence" only kamma-existence is intended. For that is the condition for birth, not rebirth-existence. And that is a condition in just two ways: by way of kamma-condition and decisive-support condition.

Therein one might ask - but how should this be known, that "existence is a condition for birth"? Because of the observation of distinction as inferior and superior even when external conditions are complete. For even when external conditions such as the begetting father, the bearing mother, semen, blood, nutriment and so forth are complete, a distinction of inferior and superior and so forth is seen among beings, even among twins. And that is not without cause, since it is not present always and in all cases; nor is it due to a cause other than kamma-existence, since there is no other cause in the internal continuum of beings produced by it - therefore it is due to kamma-existence alone as its cause. For kamma is the cause of the distinction of inferior and superior and so forth among beings. Therefore the Blessed One said - "Kamma distinguishes beings, that is, in terms of inferiority and superiority." Therefore this should be known - "existence is a condition for birth."

And since, when birth is absent, there is no such thing as ageing-and-death, and states such as sorrow and so forth do not arise, but when birth is present, there is ageing-and-death, and for the fool who is afflicted by painful states reckoned as ageing-and-death, whether connected with ageing-and-death or afflicted by this or that painful state without being connected with it, states such as sorrow and so forth arise - therefore this should be understood as a condition both for ageing-and-death and for sorrow and so forth. And that is a condition in just one way, by way of the decisive-support aspect.

Exposition of the terms beginning with birth conditioned by existence.

242. The meaning of "Thus of this" and so forth should be understood in the same manner as stated in the section of the summary. "Association" and so forth are merely synonyms for "origin."

Now, since sorrow and so forth are stated at the end here, therefore that ignorance which is stated at the beginning of this wheel of existence as "with ignorance as condition, volitional formations" -

It should be understood that it rolls on constantly and continuously. But how is ignorance here established by sorrow and so forth? How does this wheel of existence have no known beginning? How is it devoid of a maker and an experiencer? How is it void with a twelvefold voidness? For here, sorrow, suffering, displeasure and despair are inseparable from ignorance, and lamentation indeed belongs to one who is deluded - thus, when these are established, ignorance too is thereby established. Moreover, it has been said: "From the arising of the taints there is the arising of ignorance." And these sorrow and so forth arise from the arising of the taints. How? First, does sorrow in the separation from objects of sensual pleasure arise from the taint of sensual desire? As he said -

And as he said - "From sensual desire sorrow is born." And all these also arise from the taint of views, as it is said: "For one who stands obsessed with 'form is mine, form belongs to me,' that form changes and becomes otherwise. With the change and alteration of form, there arise sorrow, lamentation, suffering, displeasure and despair." And just as they arise from the taint of views, so too they arise from the taint of existence, as it is said: "Even those devas who are long-lived, beautiful, abounding in happiness, and long-established in lofty mansions - even they, having heard the Tathāgata's teaching of the Dhamma, for the most part experience fear, urgency and terror" - as in the case of devas threatened by the fear of death upon seeing the five premonitory signs. And just as they arise from the taint of existence, so too they arise from the taint of ignorance, as it is said: "That fool, monks, experiences threefold suffering and displeasure in this very life."

Thus, since these arise from the arising of the taints, therefore these, being established, prove the taints which are the causes of ignorance. And when the taints are established, ignorance too is thereby established, due to the existence of the condition-state. Thus it should be understood here that "ignorance is established by sorrow and so forth."

Since, however, when ignorance is thus established through the existence of the condition-state, there is no end to the succession of cause and result thus: "with ignorance as condition, volitional formations; with volitional formations as condition, consciousness," therefore the twelve-linked wheel of existence that proceeds by way of the connection of cause and result is established as 'having no discernible beginning.'

If this is so, does not the statement "with ignorance as condition, volitional formations" contradict this by being merely a statement of a beginning? This is not merely a statement of a beginning; rather, it is a statement of the principal factor. For ignorance is the principal among the three rounds. For by grasping ignorance, the remaining defilement-round and kamma and so forth envelop the fool, just as by grasping a serpent's head, the rest of the serpent's body envelops the arm. But when the cutting off of ignorance is accomplished, there is liberation from them, just as when the cutting off of the serpent's head is accomplished, there is liberation of the enveloped arm. As he said - "With the complete fading away and cessation of ignorance comes the cessation of volitional formations," etc. Thus this is the statement of the principal factor, the grasping of which leads to bondage and the releasing of which leads to liberation, not merely a statement of a beginning. In this way, this wheel of existence should be understood as having no discernible beginning. Since the occurrence of volitional formations and so forth is due to causes such as ignorance and so forth, this is devoid of any creator of saṃsāra imagined as other than those, such as "Brahmā, the Great Brahmā, the Supreme, the Creator," and devoid of any experiencer of pleasure and pain imagined as a self thus: "This self of mine is the speaker, the experiencer." Thus it should be understood as 'devoid of a creator and an experiencer.'

Since herein ignorance is empty of permanence because it is subject to arising and passing away, empty of beauty because it is defiled and defiling, empty of happiness because it is oppressed by arising and passing away, and empty of a self that exercises mastery because its existence depends on conditions - and likewise the other links such as volitional formations and so forth; or since ignorance is not self, not belonging to self, not in self, and not possessing self, and likewise the other links such as volitional formations and so forth; therefore this wheel of existence should be understood as 'empty with a twelvefold emptiness.'

And having understood thus, furthermore:

Of this wheel of existence, two things - ignorance and craving - should be understood as the roots. This is twofold: rooted in ignorance and ending with feeling, by way of tracing from the past; and rooted in craving and ending with ageing-and-death, by way of continuation into the future. Therein, the former is stated by way of those of view-disposition, the latter by way of those of craving-disposition. For ignorance is the leader in saṃsāra for those of view-disposition, and craving is the leader in saṃsāra for those of craving-disposition. Or the first is for the eradication of the annihilationist view, because it reveals the non-interruption of causes for the arising of results; the second is for the eradication of the eternalist view, because it reveals the ageing-and-death of what has arisen; or the first is by way of womb-born beings, because it illustrates gradual occurrence; the second is by way of spontaneously-born beings, because it illustrates simultaneous arising.

And its three times are past, present, and future. Among these, as they come in their own nature in the text, ignorance and volitional formations are the two links belonging to the past time; the eight from consciousness to existence belong to the present time; and birth and ageing-and-death are the two belonging to the future time - thus should it be understood. Again -

This too should be understood. Therein, between formations and relinking consciousness there is one junction called the cause-result junction. Between feeling and craving there is one junction called the result-cause junction. Between existence and birth there is one cause-result junction. Thus this should be understood as having three junctions preceded by cause-result-cause. There are, however, four groups determined by the beginning and end of the junctions, that is to say: ignorance and formations are one group, consciousness, name-and-form, the six sense bases, contact and feeling are the second, craving, clinging and existence are the third, birth, ageing-and-death are the fourth. Thus this should be understood as the fourfold grouping.

By these twenty aspects, which are spokes, it should be understood as having twenty aspect-spokes. Therein, "five causes in the past" - ignorance and formations, these two are already stated. But since the ignorant one trembles with anxiety, and being anxious he clings, and for him with clinging as condition there is existence, therefore craving, clinging and existence are also included. Hence it is said: "In the prior kamma-existence, delusion is ignorance, accumulation is formations, desire is craving, approaching is clinging, volition is existence - these five dhammas in the prior kamma-existence are conditions for relinking here."

Therein, "in the former kammic becoming" means in the former kammic becoming, in the kammic becoming being performed in a past birth - this is the meaning. "Delusion is ignorance" means whatever delusion at that time regarding suffering and so on, by which one who is deluded performs action - that is ignorance. "Accumulation is formations" means the prior volitions of one performing that kamma, just as the prior volitions that arose in one who, having generated the thought "I shall give a gift," prepares the requisites for giving for a month or even a year. But the volition of one who is placing the offering in the hands of the recipients is called existence. Or, in a single adverting, the volition in the six impulse moments is called accumulation-formations. The seventh volition is existence. Or whatever volition is existence, those associated with it are called accumulation-formations. "Desire is craving" means whatever longing and aspiration for the result in the existence of arising on the part of one performing kamma - that is called craving. "Approaching is clinging" means whatever kamma has become a condition for existence; the approaching, grasping and holding on that occurs in such a manner as "having done this, I shall enjoy sensual pleasures in such and such a place" or "I shall be annihilated" etc. - this is called clinging. "Volition is existence" - the meaning should be understood thus: the volition stated at the end of accumulation is existence.

"The pentad of results now" - from consciousness to feeling as stated in the text itself. As it is said: "Here relinking is consciousness, descent is name-and-form, sensitivity is sense base, what is contacted is contact, what is experienced is feeling - these five dhammas in the existence of rebirth here are conditions of previously performed kamma." Therein, "relinking is consciousness" means that which is called relinking because it has arisen by way of relinking to another existence - that is consciousness. "Descent is name-and-form" means the descent of material and immaterial dhammas into the womb, as if arriving and entering - this is name-and-form. "Sensitivity is sense base" - this is stated by way of the five sense bases beginning with the eye. "What is contacted is contact" means that which has arisen contacting, touching the object - this is contact. "What is experienced is feeling" means whatever resultant experience that has arisen together with relinking consciousness, or with the six sense bases as condition, or with contact - that is feeling. The meaning should be understood thus.

"The five causes at present" - craving and so on have come in the text itself as craving, clinging, and existence. But when existence is taken, the formations that are its prior portions or that are associated with it are also taken; and by the taking of craving and clinging, the ignorance associated with them, or by which one deludedly performs kamma, is also taken - thus there are five. Therefore it is said: "Here, due to the maturity of the sense bases, delusion is ignorance, accumulation is formations, desire is craving, approach is clinging, volition is existence. These five dhammas in the present kamma-existence are conditions for relinking in the future." Therein, "here, due to the maturity of the sense bases" indicates the delusion at the time of performing kamma when the sense bases have matured. The remainder is clear in itself.

"The five resultant factors in the future" - these are the five beginning with consciousness. These are stated by the taking of birth. But ageing-and-death is the ageing-and-death of those very same. Therefore it is said: "In the future, relinking is consciousness, descent is name-and-form, sensitivity is sense base, what is contacted is contact, what is experienced is feeling. These five dhammas in the future existence of rebirth are conditions of kamma done here." Thus this has twenty modes as its spokes.

Therein, five kamma-constituents in the previous existence, five resultant-constituents at present, five kamma-constituents at present, five resultant dhammas in the future - thus ten dhammas are kamma, and ten are result. Kamma in two places is called kamma, result in two places is called result - thus all this wheel of existence, the round of the mode of conditionality, is both kamma and kamma-result. Likewise, kamma in two places is the kamma-summary, result in two places is the result-summary - thus all this is both kamma-summary and result-summary. Kamma in two places is the kamma-round, result in two places is the result-round - thus all this is both kamma-round and result-round. Likewise, kamma in two places is kamma-existence, result in two places is result-existence - thus all this is both kamma-existence and result-existence. Kamma in two places is kamma-occurrence, result in two places is result-occurrence - thus all this is both kamma-occurrence and result-occurrence. Likewise, kamma in two places is kamma-continuity, result in two places is result-continuity - thus all this is both kamma-continuity and result-continuity. Kamma in two places is called action, result in two places is called fruit of action - thus all this is both action and fruit of action.

"Revolving with three rounds, without fixed station" - here, formations and existence are the kamma-round, ignorance, craving, and clinging are the defilement-round, consciousness, name-and-form, the six sense bases, contact, and feeling are the result-round. With these three rounds, this wheel of existence has three rounds; so long as the defilement-round is not cut off, so long, because the conditions are unbroken, it is without fixed station, and revolves again and again - thus should it be understood.

This wheel of existence, thus revolving -

Therein, since wholesome and unwholesome kamma has been stated without distinction as the truth of origination in the analysis of truths, therefore "with ignorance as condition, formations" - formations conditioned by ignorance are the second truth originating from the second truth; consciousness conditioned by formations is the first truth originating from the second truth; name-and-form and so on conditioned by consciousness and so on, ending with resultant feeling, are the first truth originating from the first truth; craving conditioned by feeling is the second truth originating from the first truth; clinging conditioned by craving is the second truth originating from the second truth; existence conditioned by clinging is the pair of first and second truths originating from the second truth; birth conditioned by existence is the first truth originating from the second truth; ageing-and-death conditioned by birth is the first truth originating from the first truth. Thus for now this should be understood 'from the origin of truths' as appropriate.

Since herein ignorance both deludes beings regarding objects and is a condition for the manifestation of formations; likewise formations both fashion the conditioned and are conditions for consciousness; consciousness too both claims a basis and is a condition for name-and-form; name-and-form too both mutually supports and is a condition for the six sense bases; the six sense bases too both operate in their respective domains and are conditions for contact; contact too both touches the object and is a condition for feeling; feeling too both experiences the flavour of the object and is a condition for craving; craving too both delights in delightful things and is a condition for clinging; clinging too both clings to things that can be clung to and is a condition for existence; existence too both disperses into various destinations and is a condition for birth; birth too both generates the aggregates and, through the occurrence of their production, is a condition for ageing-and-death; ageing-and-death too both presides over the state of maturation and dissolution of the aggregates and is a condition for the manifestation of a new existence, because it is the basis for sorrow and so on - therefore this should be understood 'from function' as operating in a twofold manner in all terms, as appropriate.

Since herein "with ignorance as condition, formations" - this is the warding off of the view of a doer; "with formations as condition, consciousness" - this is the warding off of the view of a self transmigrating; "with consciousness as condition, name-and-form" - from the showing of the distinction of the basis conceived as self, this is the warding off of the perception of compactness; in "with name-and-form as condition, the six sense bases" and so on - "a self sees" etc. "cognises, touches, feels, craves, clings, becomes, is born, ages, dies" - this is the warding off of such views and so on; therefore this wheel of existence should be understood 'from warding off' through the warding off of wrong views, as appropriate.

Since herein, because of not seeing phenomena in terms of their specific and general characteristics, ignorance is like a blind person; with ignorance as condition, formations are like a blind person stumbling; with formations as condition, consciousness is like the falling of one who has stumbled; with consciousness as condition, name-and-form is like the appearance of a boil on one who has fallen; with name-and-form as condition, the six sense bases are like the sores from the bursting of a boil; with the six sense bases as condition, contact is like the rubbing against the boil-sores; with contact as condition, feeling is like the pain from the rubbing; with feeling as condition, craving is like the desire for a remedy for the pain; with craving as condition, clinging is like the grasping of an unsuitable remedy through the desire for a remedy; with clinging as condition, existence is like the application of the unsuitable remedy that has been grasped; with existence as condition, birth is like the appearance of a morbid change from the application of the unsuitable remedy; with birth as condition, ageing-and-death is like the bursting of the boil from the morbid change.

Or since herein ignorance overwhelms beings through non-practice and wrong practice, as a cataract overwhelms the eyes; and the fool overwhelmed by it wraps himself with formations that lead to renewed existence, as a silkworm wraps itself with strands of its cocoon; consciousness grasped by formations finds a footing in the destinations, as a prince supported by a regent finds a footing in the kingdom; because of conceiving the sign of rebirth, consciousness produces name-and-form of many kinds at rebirth-linking, as a magician produces an illusion; the six sense bases established upon name-and-form reach growth, development, and fullness, as a cluster of trees established on good soil; from the impingement of the sense bases, contact arises, as fire arises from the friction of rubbing fire-sticks together; feeling manifests for one who is touched by contact, as burning manifests for one touched by fire; craving grows in one who is experiencing, as thirst grows in one drinking salt water; one who is parched develops longing for existences, as one who is thirsty longs for drink; his clinging - through clinging he clings to existence, as a fish through greed for bait clings to a hook; when there is existence, birth occurs, as when there is a seed, a sprout occurs; for one who is born, ageing-and-death is inevitable, as the falling of a tree that has arisen - therefore this wheel of existence should be understood 'by similes' in this way, as appropriate.

And since the Blessed One, referring to its profound nature from the standpoint of meaning, from the standpoint of phenomena, from the standpoint of teaching, and from the standpoint of penetration, said "This dependent origination, Ānanda, is profound and has a profound appearance," therefore this wheel of existence should be understood 'from the classification of profundity' as appropriate.

Therein, since ageing-and-death does not not arise from birth, nor does it arise from anything other than birth, and it does arise from birth in this way - thus the meaning of having arisen and originated with birth as condition is profound because of the difficulty of comprehending the meaning of ageing-and-death as having originated with birth as condition; likewise the meaning of birth having arisen and originated with existence as condition etc. the meaning of formations as having arisen and originated with ignorance as condition is profound; therefore this wheel of existence is profound in meaning. This here is the 'profundity of meaning,' for cause and fruit are called meaning, as it is said: "Knowledge of cause and fruit is analytical knowledge of meaning."

But since the mode in which and the occasion on which ignorance is a condition for those various formations - because of the difficulty of comprehending that, the meaning of ignorance being a condition for formations is profound; likewise of formations etc. the meaning of birth being a condition for ageing-and-death is profound; therefore this wheel of existence is profound in phenomena - this here is the 'profundity of phenomena,' for the cause is called phenomenon, as it is said: "Knowledge of the cause is analytical knowledge of phenomena."

And since its teaching is also profound because it has to be expounded in such and such a way for such and such a reason, no knowledge other than omniscient knowledge finds a footing therein; for it has been taught in some suttas in forward order, in some in reverse order; in some in both forward and reverse order, in some starting from the middle in either forward or reverse order, in some with three junctures and four groups, in some with two junctures and three groups, in some with one juncture and two groups; therefore this wheel of existence is profound in teaching - this is the profundity of teaching.

But since herein the intrinsic nature of ignorance and so on, through the penetration of which ignorance and so on are penetrated in terms of their specific characteristics, is profound because of the difficulty of fathoming it, therefore this wheel of existence is profound in penetration. Likewise herein, the meaning of ignorance as not-knowing, not-seeing, and non-penetration of the truths is profound; the meaning of formations as fashioning, accumulating, with attachment, and without attachment is profound; the meaning of consciousness as emptiness, non-agency, non-transmigration, rebirth-linking, and manifestation is profound; the meaning of name-and-form as arising together, separability, inseparability, bending, and distorting is profound; the meaning of the six sense bases as predominance, world, door, field, domain, and having a domain is profound; the meaning of contact as touching, impingement, coming together, and meeting is profound; the meaning of feeling as experiencing the flavour of the object, pleasure, pain, neutral state, and being experienced without a living entity is profound; the meaning of craving as delighting, being attached, flowing, creeper-like, river-like, ocean-like, and being difficult to fill is profound; the meaning of clinging as taking up, grasping, adherence, misapprehension, and being difficult to overcome is profound; the meaning of existence as accumulating, fashioning, and casting into wombs, destinations, stations, and abodes is profound; the meaning of birth as being born, being produced, descent, production, and manifestation is profound; the meaning of ageing-and-death as decay, waning, breaking up, and change is profound - this here is the profundity of penetration.

But since herein there are four methods of meaning - the method of unity, the method of diversity, the method of non-agency, and the method of such-is-its-nature - therefore this wheel of existence should be understood 'from the classification of methods' as appropriate. Therein, "with ignorance as condition, formations; with formations as condition, consciousness" - thus the non-interruption of the continuum, like a seed reaching the state of a tree through the stages of sprout and so on, is called the 'method of unity'; one who sees this rightly abandons the view of annihilation through understanding the non-interruption of the continuum proceeding by the connection of cause and fruit; one who sees wrongly adopts the view of eternalism through grasping as unity the non-interruption of the continuum proceeding by the connection of cause and fruit.

But the determination of ignorance and so on each according to its own characteristic is called the 'method of diversity'; one who sees this rightly abandons the view of eternalism through seeing the arising of ever new phenomena; one who sees wrongly adopts the view of annihilation through grasping as diversity what has fallen within one continuum, as if it were a broken continuum.

The absence of any such agency as ignorance thinking 'formations are to be produced by me,' or formations thinking 'consciousness is to be produced by us' - this is called the 'method of non-agency'; one who sees this rightly abandons the view of self through understanding the absence of a doer; one who sees wrongly, by not grasping the causal nature of ignorance and so on that is established by the fixed nature of their own intrinsic nature even without any agency, adopts the view of non-action.

But the arising of formations and so on only from causes such as ignorance and so on, as curds and so on arise only from milk and so on, and not from others - this is called the 'method of such-is-its-nature'; one who sees this rightly abandons the view of non-causality and the view of non-action through understanding that the fruit accords with its conditions; one who sees wrongly, by not grasping that the occurrence of the fruit accords with its conditions, through grasping that anything can arise from anything whatsoever, adopts the view of non-causality and the doctrine of fixed destiny - thus this wheel of existence -

For this, being profound, is unfathomable; being apprehended through various methods, it is difficult to traverse. With the sword of knowledge, well-sharpened on the excellent whetstone of concentration -

And this too was said by the Blessed One - "This dependent origination, Ānanda, is profound and profound in its appearance. Through not understanding, through not penetrating this dhamma, Ānanda, this generation has become like a tangled skein, like a knotted ball of thread, like matted reeds and rushes, and does not pass beyond the plane of misery, the bad destinations, the lower realms, and saṃsāra." Therefore, one practising for the welfare and happiness of oneself or of others, having abandoned remaining duties -

Commentary on the Suttanta Classification.

2. Commentary on the Abhidhamma Classification

243. Thus, the Teacher, whose knowledge is unobstructed regarding all phenomena, as though spreading out the great earth and as though expanding space, having shown in the Suttanta Analysis the untangled, disentangled structure of conditions by way of diverse consciousness-moments, now, since this structure of conditions occurs not only in diverse consciousness-moments but also occurs in a single consciousness-moment, in order to show the single consciousness-moment structure of conditions in various ways by way of the Abhidhamma Analysis, he first set down the matrix by the method beginning with "with ignorance as condition, activity." Regarding the matrix thus set down, however -

Herein is the explanation - Here, by the classifications of ignorance, activity, consciousness, mentality, the sixth sense base, contact, feeling, craving, and clinging - by these nine root terms beginning with ignorance - the method beginning with ignorance, the method beginning with activity, the method beginning with consciousness, the method beginning with mentality, the method beginning with the sixth sense base, the method beginning with contact, the method beginning with feeling, the method beginning with craving, and the method beginning with clinging - these nine root terms constitute nine methods.

Among these, as regards this method beginning with ignorance, therein there are four tetrads: the condition tetrad, the root-cause tetrad, the association tetrad, and the mutuality tetrad. And just as here, so also in the remaining ones - thus by way of four tetrads in each method, there are thirty-six tetrads. Therein, since each tetrad comprises four rounds, by way of all four tetrads there are sixteen rounds in each method - thus it should be understood that there are one hundred and forty-four rounds.

1.

The Tetrad of Conditions

Therein, as regards the condition tetrad in the very first method rooted in ignorance, the first round is called the twelve-factored round conjoined with two incomplete factors, because mentality is stated at the place of mentality-materiality, and the sixth sense base is stated at the place of the six sense bases. The second is called the eleven-factored round conjoined with one incomplete factor, because only mentality is stated at the place of mentality-materiality, and nothing is stated at the place of the six sense bases. The third is called the twelve-factored round conjoined with one complete factor, because the sixth sense base is stated at the place of the six sense bases. The fourth, however, is simply the complete twelve-factored one.

Therein one might ask - Is this also conjoined with one incomplete factor, since it is stated "with the sixth sense base as condition, contact"? No, because that is not a factor. For here contact itself is the factor, not the sixth sense base. Therefore, because that is not a factor, this is not conjoined with one incomplete factor. In the commentary, however, it is said - "The first is taken in the sense of being all-inclusive, the second in the sense of a special condition, the third by way of womb-born beings, the fourth by way of spontaneously-born beings. Likewise, the first is taken in the sense of being all-inclusive, the second in the sense of a special condition, the third by way of incomplete sense bases, the fourth by way of complete sense bases. Likewise, the first is taken in the sense of being all-inclusive, the second by way of the Mahānidāna Sutta, the third by way of the form realm of existence, the fourth by way of the sense-desire realm of existence."

Therein, the first is said to be all-inclusive because it enters into each of the three rounds beginning with the second, without exception. The distinction of the remaining ones will become apparent later. For the purpose of making that apparent -

Herein this is the method - Without distinction, first, in all four of these, it is stated "activity" in the singular, not "activities" in the plural as in the Suttanta Analysis. Why is that? Because it pertains to a single consciousness-moment. For there, the structure of conditions pertaining to diverse consciousness-moments was analysed. Here, the one pertaining to a single consciousness-moment is undertaken. And since in a single consciousness-moment there are not many volitions, it is stated "activity" in the singular, not "activities" in the plural.

Now, in the first round here, because of the inclusion of states comprised within a single mind-moment and because of being common to all bases, materiality is set aside and it is stated simply as "with consciousness as condition, mentality." For that is comprised within a single mind-moment and is common to all bases; there is no place where consciousness occurs in which it does not occur. And since only one contact is comprised within a single mind-moment here, therefore, when taking the sense base that serves as condition corresponding to it, in the place of the six sense bases he stated just the one mind base as "with mentality as condition, the sixth sense base." For that serves as the condition corresponding to a single unwholesome contact. Although this has indeed been stated also under "with activity as condition, consciousness," it is taken again here for the purpose of showing the distinction between cause and fruit and for the purpose of completing the links. For there, activity is specifically the cause of this, and mentality is its non-specific fruit. But here, mentality is its non-specific cause, and contact is specifically its fruit. However, sorrow and the rest are not included because they do not all arise in a single mind-moment, and they do not occur in every place where consciousness occurs nor in every type of consciousness. But birth, ageing and death, even though they are merely of the extent of a mind-moment, are included for the purpose of completing the links, since they are comprised within a mind-moment. Thus, so far here, "what is stated differently, and what is not stated" - that should be understood.

Now, whatever is stated here in the remaining rounds beyond this, its meaning should be understood in the same manner as already explained. However, whatever distinction has come in whichever round, we shall make that clear in that very place.

Regarding "what is a condition in what way for what" - here, ignorance is a condition for activity in seven ways: by the six conditions common to associated states - namely, conascence, mutuality, support, association, presence, and non-disappearance conditions - and also by root-cause condition. Therein, since later the three tetrads beginning with the root-cause tetrad are stated by way of non-disappearance, association, and mutuality conditions, therefore, setting those aside, it should be understood that ignorance is a condition for activity in four ways by way of the remaining ones.

Activity is a condition for consciousness in eight ways: by the six common conditions, and also by kamma and nutriment conditions. But here, setting aside those same three, it is in five ways. Consciousness is a condition for mentality in nine ways: by the six common conditions, and also by faculty, nutriment, and predominance conditions. But here, setting aside three, it is in six ways. Mentality is a condition for the sixth sense base by the six common conditions. But here, some by predominance condition, some by nutriment condition and so on - thus in multiple ways. But here, setting aside those same three, it is in three, four, or five ways. The sixth sense base is a condition for contact in the same way as consciousness is for mentality. Thus, contact is a condition for feeling in seven ways: by the six common conditions and also by nutriment condition. But here, setting aside those same three, it is in four ways. Feeling is a condition for craving in eight ways: by the six common conditions and also by jhāna and faculty conditions. But here, setting aside those same three, it is in five ways. Craving is a condition for clinging in the same way as ignorance is for activity. Thus, clinging is a condition for existence in seven ways: by the six common conditions and also by path condition. But here, setting aside those same three, it is in four ways. Existence is a condition for birth; since "birth" here is intended as the characteristic of the conditioned, therefore it is a condition only by way of decisive-support condition in an indirect manner. Likewise, birth is a condition for ageing and death.

But those who say thus - "In this tetrad, for all activities and so on, ignorance and so on are conditions by way of conascence condition. For the first round was commenced by way of conascence condition alone" - they should be refuted by showing the absence of such for existence and so on, and the occurrence of the remaining conditions. For existence is not a conascence condition for birth, nor is birth for ageing and death. And whatever remaining conditions have been stated for these activities and so on, they too do indeed occur. Therefore they cannot be discarded. Thus, for the first round, what has been stated differently in which place, what has not been stated and where, and what is a condition for what and in what way - that should be understood. The same method applies to the second round and so on as well.

But this is the distinction - in the second round, having said "with mentality as condition, contact," nothing was stated in the place of the six sense bases. For what purpose is that? For the purpose of showing the distinction of conditions and for the purpose of inclusion in the Great Discourse on Causation. For not only is the sixth sense base a condition for contact, but the three aggregates beginning with the feeling aggregate are also conditions. And in the Mahānidāna Sutta, regarding this: "If asked 'Is there contact with this condition?' one should say, Ānanda, 'There is.' 'With what as condition is there contact?' If one should say thus, one should say 'With mentality as condition, contact.'" Thus, having omitted the six sense bases, dependent origination with eleven factors was stated. Therefore, for the purpose of showing this distinction of conditions and for the purpose of inclusion in this teaching of the Mahānidāna Sutta, in the second round, having said "with mentality as condition, contact," nothing was stated in the place of the six sense bases. This is the distinction in the second round.

But in the third round, "with consciousness as condition, mentality-materiality" - the fourth factor that came in the Suttanta analysis was stated. If one objects that this is unsuitable here because of the conditioned structure being of a single mind-moment - That is not unfitting. Why? Because of being a condition in its own moment. For even though materiality there persists beyond the mind-moment, nevertheless that consciousness is a condition for it in its own moment. How? For pre-arisen mind-originated materiality or other materiality, by way of post-nascence condition. And this has been stated: "Post-nascent mental and mental-concomitant states are a condition for this pre-arisen body by way of post-nascence condition." But for conascent mind-originated materiality, it is a condition by way of support condition. As it is said: "Mental and mental-concomitant states are a condition for mind-originated material phenomena by way of support condition."