XI. The five methods

Section One

Here, if the new yogin aspires after release from decay and death, and wishes to remove the cause of arising and passing away, wishes to dispel the darkness of ignorance, to cut the rope of craving and to acquire holy wisdom, he should develop the methods, namely, the aggregate-method, [1] sense-organ-method, [2] element-method, [3] conditioned-arising-method [4] and truth-method. [5]

The aggregate of form

Q. What is the aggregate-method? A. The five aggregates are, the aggregate of form, [6] the aggregate of feeling, [7] the aggregate of perception, [8] the aggregate of formation, [9] and the Aggregate of consciousness. [10] Q. What is the aggregate of form? A. The four primaries and the material qualities derived from the primaries. [11]

Four primaries defined

Q. What are the four primaries? Earth-element, [12] water-element, [13] fire-element, [14] air-element. [15] What is the earth-element? That which has 238/301 the nature of hardness and the nature of solidity. This is called the earth-element. What is the water-element? That which has the nature of flowing and the nature of cohesiveness. This is called the water-element. What is the fire-element? That which has the nature of heating and the nature of maturing matter. This is called the fire-element. What is the air-element? That which has the nature of moving and the nature of supporting. This is called the air-element. [16]

The new yogin overcomes difficulties in two ways, namely, through viewing these briefly and through viewing these at length. This should be understood as was fully taught in the determining of the four elements.

Derived material qualities

What are the derived material qualities? The sense-organs of eye, ear, nose, tongue, body, matter as sense-object, sound as sense-object, odour as sense-object, taste as sense-object, femininity, masculinity, life-principle, body-intimation, speech-intimation, element of space, buoyancy of matter, impressibility of matter, adaptibility of matter, integration of matter, continuity of matter, decay of matter, impermanency of matter, solid food, the basis of the material element and the material quality of torpor. [17]

Sense-organ of eye

What is the sense-organ of eye? By this matter is seen. Visible objects 239/302 impinging on this, visual consciousness is aroused. [18] This is called the senseorgan of eye. And again, the sensory matter that depends on the three small fleshy discs round the pupil, and the white and black of the eye-ball that is in five layers of flesh, blood, wind, phlegm and serum, is half a poppy-seed in size, is like the head of a louseling, is made by the four primaries according to past kamma, [19] and in which the primary of heat is in excess, is called the sense-organ of the eye. 446 It is as has been taught by the Possessor of Great Skill, the Venerable Elder Sāriputta, “The organ of visual sense, by which one sees objects, is small and subtle like (the head of) a louse”. [20]

Sense-organ of ear

What is the sense-organ of ear? By this sounds are heard. Sound impinging on this, auditory consciousness is aroused. This is called the senseorgan of ear. And again, the sensory matter that is in the interior of the two ear-holes, is fringed by tawny hair, is dependent on the membrane, is like the stem of a blue-green bean, is produced by the four primaries according to kamma and in which the element of space is in excess, is called the senseorgan of ear. [21]

Sense-organ of nose

What is the sense-organ of nose? By this odours are sensed. Odour impinging on this, olfactory consciousness arises. This is called the senseorgan of nose. And again, the sensory matter that, in the interior of the nose, where the three meet, [22] is dependent on one small opening, is like a Koviḷāra [23] (flower in shape), is produced by the four primaries, according to past kamma, and in which the primary of air is in excess, is called the senseorgan of nose.

Sense-organ of tongue

What is the sense-organ of tongue? By this tastes are known. Taste impinging on this, gustatory consciousness is aroused. This is called the 240/303 sense-organ of tongue. And again, the sensory matter that is two-finger breadths in size, is in shape like a blue lotus, [24] is located in the flesh of the tongue, is a product of the four primaries, is wrought according to past kamma, and in which the primary of water is in excess, is called the sense-organ of tongue.

Sense-organ of body

What is the sense-organ of body? By this tangibles are known. By the impact of tangibles on this, tactual consciousness is aroused. This is called sense-organ of body. And again, it is the sensory matter that is in the entire body, excepting the hair of the body and of the head, nails, teeth and other insensitive parts, is produced by the four primaries, according to past kamma, and in which the primary of earth is in excess. This is called the sense-organ of body. Material sense-object is the reaction of visible objects, auditory sense-object is the reaction of sound, olfactory sense-object is the reaction of odour, gustatory sense-object is the reaction of flavour. Femininity is the characteristic of female nature; masculinity is the characteristic of male nature; that which preserves the body wrought by kamma, is called life- principle; body intimation means bodily activities; speech intimation means verbal activities; what delimits matter is called the element of space. Buoyancy of matter means, the lightness-characteristic of material nature; impressibility of matter means, the plasticity-characteristic of material nature; adaptibility of matter means, the workability-characteristic of material nature; these three are the characteristics of non-sluggishness in material nature; the accumulation of these sense-organs is called the integration of matter. This integration of matter is called the continuity of matter. The arising of material objects is the coming to birth of matter; the maturing of material objects is the decay of matter; matter decays—this is called the impermanency of matter. That, by which beings get nutritive essence, is called solid food. The growth which is dependent on the primaries and the element of consciousness, is called the sense-organ of the material element. All primaries are characterized by the material quality of torpor. These twenty-six material qualities and the four primaries make up thirty kinds of matter. [25]

Difference between the four primaries and derived matter

Q. What is the difference between the four primaries and the matter 241/304 derived from the four primaries? A. Depending on one another, the four primaries are produced. Though the four derived material qualities are produced in dependence on the four primaries, the four primaries do not depend on the derived material qualities and the material qualities derived from the four primaries are not interdependent.

Simile of the three sticks

The four primaries should be known as three sticks which stand supporting one another. The material qualities derived from the four primaries should be known as the shadow cast by the three sticks, which support each other. This is the difference between them. Here the yogin knows that all these thirty material qualities are of five kinds by way of arising, group, birth, diversity, unity.

Material qualities by way of arising

Q. How, by way of arising? A. Nine material qualities arise owing to the cause-condition of kamma. They are the sense-organs of eye, ear, nose, tongue and body, femininity, masculinity, life-principle, and the basis of the material element. Two material qualities arise owing to the cause-condition of consciousness. They are body-intimation and speech-intimation. One material quality arises owing to the cause-condition of the caloric order and consciousness. It is the auditory sense-object. Four material qualities arise owing to the cause-condition of caloricity, consciousness and nutriment. They are buoyancy of matter, impressibility of matter, adaptibility of matter and the material quality of torpor. Twelve material qualities arise owing to four cause-conditions. They are material sense-object, olfactory senseobject, gustatory sense-object, space-element, integration of matter, continuity of matter, birth of matter, solid food and the four elements.

Of two material qualities, namely decay of matter and impermanency of matter, there is no arising. And again, decay depends on birth; and depending on decay, there is impermanency. Thus one should know the character of these by way of arising.

Material qualities by way of group

Q. How, by way of group? [26] A. Nine groups are produced by kamma. Nine groups are produced by consciousness. Six groups are produced by caloric order. Three groups are produced by nutriment.

Q. What are the nine groups produced by kamma? A. They are the eye-decad, ear-decad, nose-decad, tongue-decad, body-decad, femininity-decad, masculinity-decad, basis-decad, life-ennead. [27] 242/305

Q. What is the eye-decad? A. The four elements of eye-sentience are . its basis. And again, it consists of the four primaries, form, odour, flavour, contact, [28] life-principle and the sentient eye. This decad is produced together and does not separate. This is called “group” and this is called the eye-decad. The arising of this is birth; its maturing is called decay; its destruction is called impermanency; what delimits it is called space-element; these four and the group arise together. When the eye-decad decays, it produces a second decad; these two kinds of decads should be known as “group”. Coming after is called succession. These six states arise together. When decay sets in, the second eye-decad produces a third decad. These, the second and the third eye-decads are called “group”. Coming after is called succession. The first decad is scattered, the second decad decays, the third decad arises. These occur in one moment. Thus the eye-decad arises. None can discern the interval. So quick it is that by worldly knowledge it cannot be known. There is a yogin. He sees the succession of the eye. It is like a flowing stream. It is like the flame of a lamp. [29] Thus should the eye-decad be known. In the same way one should know the ear-decad, the nose-decad, the tongue-decad, the body-decad, femininity-decad, masculinity-decad, life-principle-ennead at length.

Q. What are the nine consciousness-born groups? A. Bare-octad, bare-body-intimation-ennead, bare-speech-intimation-heptad, bare-buoyancy-ennead, buoyancy-body-intimation-decad, buoyancy-speech-intimation-undecad, bare-eye-ennead, eye-body-intimation-decad, eye-speech-intimation-undecad.

Q. What is the consciousness-born-bare-octad? A. The four elements and visible object, odour, flavour and contact which depend on the elements. These eight are named the bare-octad.

The arising of these is birth; the maturing of these is decay; destruction of these is impermanency; what delimits these is space-element; these four states arise in them. At the time of their destruction, this bare octad sets going a second bare-octad together with the second consciousness. Destruction of the first bare (-octad) and the arising of the second bare (-octad) occur in a moment. [30]

In the same way, the bare-buoyancy-nonary and the bare-eye-ennead (should be understood). These six groups [31] are not destroyed in the first and not produced in the second, do not occur in one instant, because no two intimations can take place in one conscious track. The rest should be known in the way it was fully taught before. 243/306

Q. What are the six groups produced by the caloric order? A. Bare-octad, bare-sound-ennead, bare-buoyancy-ennead, buoyancy-sound-decad, bare-eye-ennead, eye-sound-decad. External groups are of two kinds: bare-octad and sound-ennead.

Q. What are the three groups which are produced in nutriment? A. Bare octad, bare-buoyancy-ennead and bare-eye-ennead.

Of groups that are produced by caloric order and nutriment, the continuity, kamma and basis should be known as equal. The rest is as was taught above. The divine life-ennead is fulfilled in the sensuous element and in the sphere of action. Eight groups continue because of life: nose, tongue, body, masculinity or femininity, and the three beginning with buoyancy, and torpidity. These are not in the form-element. The divine life-ennead pertains to the unconscious Brahmas. In their body all the sense-organs exist. (Thus one should know), through groups.

Material qualities by way of birth

Q. How, through birth? A. It should be known by way of a male or female entering a womb. In the first moment thirty material qualities are produced. [32] They are the basis-decad, body-decad, femininity-decad, masculinity-decad. In the case of a person who is neither a male nor a female, twenty material qualities are produced. [33] They are the basis-decad and the body-decad.

Taking birth in the sensuous element, a male or a female possessed of the faculties and the sense-organs arouses seventy material qualities at the time of birth. They are the basis-decad, the body-decad, the eye-decad, the ear-decad, the nose-decad, the tongue-decad, the femininity or masculinity-decad.

When a blind male or female is born in an evil state, that person arouses sixty material qualities, at the moment of birth, namely, (all) except the eye-decad. In the same way a deaf person 447 arouses sixty material qualities, namely, (all) except the ear-decad. A deaf and blind person arouses fifty material qualities namely, (all) except the eye-decad and the ear-decad. When one who is neither a male nor a female is born, at the beginning of an aeon, in an evil state, having faculties and sense-organs, that person arouses sixty material qualities at the moment of birth, namely, (all) except the masculinity or femininity decad. A person, who is neither a male nor a female and is blind, 244/307 produces fifty material qualities, namely, (all) except the eye-faculty-decad and the masculinity or femininity-decad. A person who is neither a male nor a female and who is deaf arouses fifty material qualities, namely, (all) except the ear-decad and masculinity or femininity. A person who is neither a male nor a female, and is blind and deaf, arouses forty material qualities, namely, the basis-decad, the body-decad, the nose-decad and the tongue-decad. Brahma arouses forty-nine material qualities at the moment of birth. They are the basis-decad, the eye-decad, the ear-decad, the body-decad and the life-principle-ennead. The beings of the divine-plane of inconscience arouse nine material qualities at the moment of birth, namely, the life-principle-ennead. Thus one should know through birth.

Material qualities by way of diversity,—groups of two in material qualities

Q. How, through diversity? A. All material qualities are of two kinds. They are gross or subtle. Here, twelve material qualities are gross, because internal and external material sense-objects are seized through impact. The other eighteen material qualities are subtle, because they are not seized through impact. And again, there are two kinds of material qualities. They are internal and external. Here, five material qualities are internal, because the five sense-organs of eye and others are limited. The other thirty-five material qualities are external matter, because they are not limited. And again, there are two kinds. They are faculty and non-faculty. [34] Here eight material qualities are faculty. They are the five internals (possibly, five sentient organs), the faculty of femininity, of masculinity and life; they are so because of dependence. The other twenty-two are non-faculty, because they are non-dependent. [35]

Groups of three in material qualities

All material qualities can be divided into three kinds. They are non-material qualities and arrested material qualities. [36] Here nine material qualities are feeling. They are the eight faculties and the material basis, because they are produced owing to kamma-result. Nine material qualities are the senseobject of sound, body-intimation, speech-intimation, buoyancy of matter, impressibility of matter, workability of matter, decay of matter, impermanency of matter and torpidity. These are not produced through kamma-result. The other twelve material qualities are breakable ones because they have two kinds of significance (?). And again, material qualities are of three kinds: visible and reacting, invisible and reacting and invisible and 245/308 non-reacting. [37] Here one material quality is visible and reacting, that is, material sense-object, because it can be seen and touched. Eleven material qualities are invisible and reacting. They are gross matter except material sense-object, because they cannot be seen but can be touched. Eighteen material qualities are invisible and non-reacting. All other subtle matter is invisible and non-reacting.

Four kinds of material qualities

Again, all material qualities are of four kinds, by way of intrinsic nature of matter, material form, material characteristics and delimitation of matter. Here nineteen material qualities are intrinsic. They are the twelve gross material qualities, femininity, masculinity, life-principle, element of water, solid food, material basis and material quality of eye, because they limit (?). Seven material qualities are material form. They are body-intimation, speech-intimation, buoyancy of matter, impressibility of matter, workability of matter, integration of matter, continuity of matter and intrinsic nature of matter, because they change. Three material qualities are material characteristics. They are birth of matter, decay of matter and impermanency of matter, because they are conditioned. One material quality is delimitation of matter. It is space-element, because it defines the groups. Here, through intrinsic nature one discriminates, not through the others. Thus one should understand through diversity.

Material qualities by way of unity

Q. How, through unity? A. All material qualities are one, as being not a condition, as not being non-conditioned, as being dissociated from condition, causally related, put-together, worldly, cankerous, binding, fettering, as being with flood, yoke, hindrance, as being infected, as being with faring-on, passion, as being indeterminate, objectless, non-mental, dissociated from mind, as not arising together with pleasure, as not arising together with pain, as arising together with non-pain and non-pleasure, as neither group nor non-group, as neither learning nor non-learning, as neither broken by views nor broken by concentration. Thus one should know the character of matter through unity. This is called the aggregate of matter. 246/309

Aggregate of feeling

Q. What is the aggregate of feeling? A. From the point of characteristic, feeling is of one kind, as being experienced by the mind only. From the point of sense-organ, it is of two kinds thus: bodily and mental. From the point of intrinsic nature, it is of three kinds: blissful feeling, painful feeling, feeling that is neither blissful nor painful. [38] From the point of the Law, it is of four kinds: meritorious, demeritorious, retributive and objective. From the point of faculties, there are five kinds, namely, pleasure-faculty, pain-faculty, joy-faculty, grief-faculty, indifference-faculty. [39] From the point of black and white, it is of six kinds, namely, cankerous feeling of pleasure, non-cankerous feeling of pleasure, cankerous feeling of pain, non-cankerous feeling of pain, cankerous feeling of neither pain nor pleasure, non-cankerous feeling of neither pain nor pleasure. From the point of method, it is of seven kinds thus: feeling born of eye-contact, of ear-contact, of nose-contact, of tongue-contact, of body-contact, contact of mind-element, contact of mind- consciousness. Fully one hundred and eight kinds of feeling are fulfilled. Six states of feeling are aroused from craving; six from renunciation; six from grief-craving; six from grief-renunciation; six from equanimity-craving; six from equanimity-renunciation. Six times six are thirty-six, and in the three divisions of time, these thirty-six are increased three times. This is called the aggregate of feeling. [40]

Aggregate of perception

Q. What is the aggregate of perception? A. From the point of characteristic, perception is single, because only the mind apprehends objects. From the point of black and white, it is of two kinds, namely, perception-reversal and perception-non-reversal. [41] From the point of demerit, it is of three kinds, namely, lustful-perception, hating-perception and harming-perception. From the point of merit, it is of three kinds, namely, renunciation-perception, non-hating-perception and non-harming-perception. [42] From the point of not knowing the significant nature of sense-organ, it is of four kinds, namely, the perception of the ugly as beautiful, of ill as well, of impermanence as non-impermanence, of not-self as self. From the point of knowing the significant nature of sense-organ, it is of four kinds, namely, perception of the 247/310 ugly, perception of ill, perception of impermanence and perception of not-self. [43] According to the Vinaya, it is of five kinds, thus: the perception of the ugly as beautiful, of the ugly as ugly, of the beautiful as beautiful and the perception of uncertainty. From the point of object, there are six kinds thus: form-perception, sound-perception, perception of odour, perception of taste, perception of contact, perception of ideas. [44] By way of door, there are seven kinds thus: perception that is born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-element-contact, consciousness-element-contact. Thus should the several kinds of perception be known. This is called the aggregate of perception. [45]

Aggregate of formations

Q. What is the aggregate of formations? A. Contact, volition, initial application of thought, sustained application of thought, joy, confidence, energy, mindfulness, concentration, wisdom, life-principle, (removal of) hindrance, non-greed, non-hate, modesty, decorum, repose, wish to do, resolve, equanimity, attention, greed, hatred, delusion, conceit, views, agitation and anxiety, uncertainty, indolence, immodesty, indecorum [46] and all other mental properties, except feeling and perception, belong to the aggregate of formations.

Thirty-one similes

Here contact means mind touches object. It is likened to a sunbeam 248/311 touching a wall. [47] This is the basis of perception. Volition means the, movement of mind. It is like the movement of the foot or like the scaffolding to the builder of a house. This is the near cause of door-object. Initial application of thought is mental action. It is likened to the reciting of discourses by heart. Perception is its near cause. Sustained application of thought is investigation of objects by the mind. It is likened to thought that follows the sense. Initial application of thought is its near cause. Joy is delight of mind. It is likened to a man gaining something. Exulting is its near cause. Confidence is purity of mind. It is likened to a man purifying water through the uttering of spells. The four attributes of stream-entrance [48] are its near cause. Energy is vigour of mind. It is likened to the energy of an ox bearing a burden. The eight bases of agitation [49] are its near cause. Mindfulness is the guarding of the mind. It is likened to the oil which protects the bowl. The four foundations of mindfulness are its near cause. Concentration is unification of mind. It is likened to the flame of the lamp behind the palace. The four meditations, jhānas, are its near cause. Wisdom is seeing with the mind. It is likened to a man who has eyes. [50] The Four Noble Truths are its near cause. Life-faculty is formless dhamma. This is life. It is like water to lotus. [51] Name and form are its near cause. The rejection of the hindrances is the breaking free from the evils of the mind. It is likened to a man, wishing to enjoy life, avoiding poison. [52] The activity of the four meditations, jhānas, is its near cause. Non-greed is the expelling of attachment from .the mind. It is likened to a man who gets rid of something that torments 249/312 him. Renunciation is its near cause. Non-hatred is the state of a mind that is not angry. It is likened to cat-skin. [53] The four immeasurables are its near cause. Modesty is the feeling of shame in a man when he does wrong. It is likened to the loathing one has for excrement and urine. [54] Self-respect is its near cause. Decorum is the fear to do what is wrong. It is like fearing one’s superior. Respect for others is its near cause. [55] 448 Calm is the appeasement of mental excitement. It is like taking a cold bath in the heat of summer. Joy is its near cause. The wish to do is the wish to do good. It is like a believing giver of alms. The four supernormal powers are its near cause. Resolve is the inclination of the mind. It is like water flowing deep downwards. [56] Initial and sustained application of thought are its near cause. Equanimity is that state of mind where it does not move back and forth. It is like a man holding a pair of scales. [57] Energy and the others are its near cause. Attention regulates the mind. It is like a helmsman. Both merit and demerit are its near cause. Greed is the clinging of the mind. It 250/313 is likened to a goose. Lovable and desirable forms are its near cause. Hatred is the excitement of mind. It is like an angered venomous snake. [58] The ten bases of hatred are its near cause. Delusion is mental blindness. It is like a man without eyes. [59] The four reversals are its near cause. Conceit is haughtiness of mind. It is like two men fighting. The three kinds are its near cause. Views are mental obsessions. They are compared to the blind men feeling the elephant. [60] The not giving heed to another’s voice is its near cause. Excitement is the non-tranquil state of mind. It is like water that is boiling. Anxiety is its near cause. Sluggishness is the slackening of mind. It is compared to desiring the foul. The falling off of good owing to the performance of evil is its near cause. Uncertainty is the leaping of the mind on to diverse objects. It is like a traveller to a distant land who is bewildered at a junction of two roads. [61] Wrong attention is its near cause. Indolence is negligence of mind. It is compared to a hibernating snake. The eight bases of indolence are its near cause. Immodesty is that state of mind which is not ashamed of doing ill. It is comparable to a caṇḍāla. Irreverence is its near cause. Indecorum is the non-fearing of the mind to do evil. It is like a wicked king, The non-esteem of the six is its near cause. These are called the aggregate of formations,

Aggregate of consciousness

Q. What is the aggregate of consciousness? A. It is eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-element and mind-consciousness-element. Here, eye-consciousness is the cognizing of forms dependent on the eye. This is called eye-consciousness. Ear-consciousness is the cognizing of sounds dependent on the ear. This is called ear-consciousness. Nose-consciousness is the cognizing of odours dependent on the nose. This is called nose-consciousness. Tongue-consciousness is the cognizing of flavours dependent on the tongue. This is called tongue-consciousness. Body-consciousness is the cognizing of tangibles dependent on the body. This is called body-consciousness. Mind-element 251/314 depends on the five-door-adverting and the receiving of the desirable and the non-desirable. The cognizing (of form etc.) immediately after the five kinds of consciousness is called mind-element. Mind-consciousness-element: The mind, excepting these six kinds of consciousness, is called mind-consciousness-element. These seven kinds of consciousness should be known through these three ways: through organ-object, through object, through states.

Through sense-organ-object

Q. How, through sense-organ-object? A. Five kinds of consciousness are different as to sense-organ and as to object. Mind-element and mind consciouness-element are one as to sense-organ. Five-fold is the object of mind-element. Six-fold is the object of mind-consciousness-element. Five kinds of consciousness are as to state, internal; as to organ, internal; as to object, external. Mind-element is as to state, internal; as to organ, external; as to object, external. Mind-consciousness-element is as to state, internal; as to organ, external; as to object, internal and external. In respect of the six kinds of consciousness, organ and object proceed from the past. In respect of mind-consciousness-element, organ-production occurs at the moment of conception. There is no object of organ in the formless sphere because organ is produced first. Thus it should be understood through organ-object.

Through object

Q. How, through object? A. Each of the five kinds of consciousness has its limits. These (five) are not produced by one another. They are produced neither before nor after but at once, and are not produced separately. Through the five kinds of consciousness, all states cannot be known; only the first arising can be known. Through the mind-element, all states cannot be known; only those which proceed in the mind can be known. Through the six kinds of consciousness there is no establishing of postures. Through apperception [62] there is the fixing of them. Through the six kinds of consciousness there is no fixing of bodily and verbal activity. (Through apperception these are fixed). Through the six kinds of consciousness, meritorious and demeritorious states are not fixed. Through apperception these are fixed. Through the six kinds of consciousness, one does not enter or emerge out of concentration. Through apperception, one enters into concentration and is pacified through overcoming opposites. Through the six kinds of consciousness, nothing is caused to perish or to be produced. Through overcoming of opposites or through registration, perishing and production are caused. Mind-consciousness-element is born of result. Through the six kinds of consciousness one does not sleep, awake or dream. Through opposites one sleeps. Through 252/315 subtle light one awakes. Through apperception one dreams. Thus one should know through object.

Through states

Q. How, through states? A. Five kinds of consciousness are with initial and sustained application of thought. Mind-element is with initial and sustained application of thought. Mind-consciousness-element is with initial and sustained application of thought, or is without initial and only with sustained application of thought, or is neither with initial nor with sustained application of thought. Five kinds of consciousness act together with equanimity. Body-consciousness acts either together with pleasure or with pain. Mind-consciousness-element acts together with joy or grief or equanimity. Five kinds of consciousness are results. Mind-element is either result or means. Mind-consciousness-element is meritorious or demeritorious or result or means. Six kinds of consciousness do not arise without condition, are worldly states, with cankers, with fetters, with tangle, with flood, with yoke, with hindrance, infected, clinging, defiling, are not removed through seeing or through meditation. They are neither “group” nor “non-group”. They are neither training nor non-training. They are the subtle fetters of the sense-plane, are not fixed and are not vehicle. Mind consciousness-element has the nature of breaking up. Thus one should know to distinguish by way of states. This is called the aggregate of consciousness. Thus should the five aggregates be known.

And again, one should know the distinctive qualities of the five aggregates through four ways thus: through word meaning, through characteristic, through discrimination, through comprehension.

Through word meaning

Q. How, through word meaning? A. Material object means thing that is visible. Feeling means sensibility. Formations means work. Consciousness means awareness. Aggregate means variety and group. Thus one should know through word meaning.

Through characteristic

Q. How, through characteristic? A. Material quality is its own characteristic, like a thorn. The four primaries are its near cause. The characteristic of feeling is sensitiveness. It is like disliking a leper. Contact is near cause. To support is the characteristic of perception. It is compared to an image. Contact is its near cause. The characteristic of formation is unity. It is like the turning of the wheel. Its near cause is contact. The characteristic of consciousness is awareness; it is likened to the perceiving of taste. Name and form are hear cause. Thus one should know through characteristic. 253/316

Through discrimination

Q. How, through discrimination? A. The aggregates are discriminated by the threefold discrimination of the five aggregates, the five clinging aggregates and the five aggregates of the Law. [63] Here the five aggregates are all phenomena. [64] The five clinging aggregates are all cankerous states. The five aggregates of the Law are: the aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of freedom and the aggregate of the knowledge and discernment of freedom. [65] Here the five aggregates are to be taken.

Through comprehension

Q. How, through comprehension? A. There are three comprehensions: sense-sphere-comprehension, element-comprehension, truth-comprehension. [66] Here the aggregate of form is comprehended in eleven sense-spheres. Three aggregates are comprehended in the sense-sphere of states. The aggregate of consciousness is comprehended in the sense-sphere of the mind.

The aggregate of matter is comprehended in eleven elements. Three aggregates are comprehended in the element of states. The aggregate of consciousness is comprehended in seven elements. The aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of the knowledge and discernment of freedom are comprehended in the sense-sphere and element of states. The aggregate of freedom is comprehended in the sense-sphere of states, the sense-sphere of mind, the element of states and the mind-consciousness-element. The five aggregates are comprehended in the Truths or not comprehended in the Truths. The five aggregates of clinging are comprehended in the Truth of Ill and in the Truth of Origin. The aggregates of virtue, concentration and wisdom are comprehended in the Path-Truth. The aggregate of freedom is not comprehended in the Truths. The aggregate of knowledge and discernment of freedom is comprehended in the Truth of Ill. Some states are comprehended in the aggregates and not in the Truths. Some states are comprehended in the Truths and not in the aggregates. Some states are comprehended in the aggregates and also in the Truths. Some states are comprehended neither in the Truths nor in the aggregates. Here, the material qualities that are linked with the faculties do not associate with the Path (?). The recluse-fruit is comprehended in the aggregates and not in the Truths. Nibbāna is comprehended in the Truths and not in the aggregates. 254/317

Three Truths are comprehended in the aggregates and also in the Truths. Restraint is not comprehended in the aggregates and also not in the Truths. Thus should one discern the method of understanding the aggregates. This is called the aggregate method.

The aggregate method has ended.

Twelve sense-organs and sense-objects

Q. What is the sense-organ method? A. There are twelve sense-organs (and sense-objects): sense-organ of eye, sense-object of matter, sense-organ of ear, sense-object of sound, sense-organ of nose, sense-object of odour, senseorgan of tongue, sense-object of taste, sense-organ of body, sense-object of touch, sense-organ of mind, sense-object of ideas. [67] Here, eye-organ is sentient element. By this one sees material objects. Material object is elemental form. This is the field of eye. The ear-organ is sentient element. By this one hears sounds. Sound-object is elemental expression. This is the field of the ear. Nose-organ is sentient element. By this one smells. Odour-object is elemental scent. It is the field of the nose. Tongue-organ is sentient element. By this one tastes. Taste-object is elemental flavour. This is the field of the tongue. The body-organ is sentient element. By it one feels fineness, smoothness (and so on). Touch-object is hardness, softness, coolness and warmth of the elements of earth, water, fire and air. This is the field of the body. Mind organ is the element of the seven kinds of consciousness. Element of ideas comprises the three formless aggregates, the eighteen subtle material qualities and Nibbāna. These are the twelve sense-organs (and sense-objects).

And again, these twelve sense-organs (and sense-objects) should be known by their distinctive qualities in five ways: through word meaning, limits, condition, arising of… [68] distinctive thought and comprehension.

Through word meaning

Q. How, through word meaning? A. Eye means, seeing. Material object means appearance. Ear means, hearing. Sound means, noise. Nose means, olfaction. Odour means, smell. Tongue means, tasting. Taste means, flavour. Body means, experiencing. Touch means, contact. Mind means, knowing. Idea means, non-living. [69] Organ means, entrance into the formless, place, resting-place. Thus one should know through word meaning. 255/318

Through limits

Q. How, through limits? A. Eye and ear do not reach the object. Nose, tongue and body reach the object. Mind is together with object. There is another teaching: Ear reaches the object, because if there is an obstruction nearby one does not hear sounds, as when a spell is wrought. And again, there is another teaching: Eye by itself reaches the object, because one cannot see the reverse side of a wall. Thus should one know through limits.

Through condition

Q, How, through condition? A. Depending on eye, material object, light and attention, eye-consciousness arises. Here, to the arising of eye-consciousness, the eye is in the fourfold relation of pre-nascence-condition, support-condition, faculty-condition, presence-condition. [70] (To eye-consciousness) material object is in the threefold relation of post-nascence-condition, object-condition, presence-condition. Light is in the threefold relation of pre-nascence-condition, support-condition and presence-condition. Attention is in the twofold relation of continuity-condition and absence-condition.

Depending on ear, sound, ear-cavity and attention, ear-consciousness arises. Thus should one know through the distinguishing of condition. Depending on nose, smell, air and attention, nose-consciousness arises. Depending on tongue, taste, water and attention, tongue-consciousness arises. Depending on body, touch and attention, bodily consciousness arises. Depending on mind, ideas, life-continuum and attention, mind-consciousness arises.

Here, mind is… [71] ideas are the object of states. There are four kinds in this: Past, present and future of six internal sense-organs comprise the first; past, future and present of five external sense-objects, excepting non-sense-organ faculty, comprise the second. The third is the sense-object of ideas. There are eleven things viz., being, direction, season,… ∗ comprise the fourth.∗∗ [72] These are called the object of states.

Concentration is intentness of mind on object. It is like light. Attention is mind-door-adverting. Consciousness is apperception. Here, to mind-consciousness, mind is in the relation of support-condition. Ideas are in the relation of object-condition. Life-continuum is in the relation of support-condition. Attention is in the twofold relation of continuity-condition and presence-condition. Thus should it be understood through condition.

Q. How, through the arising of distinctive thought? A. Three kinds are fulfilled at the eye-door. They are the objects of very great intensity, great intensity and slight intensity. [73] Of these, those of very great intensity 256/319 fulfil seven stages and are born in avīci, the great hell. After the vibration of the life-continuum, adverting, discerning, receiving, examining, determining, apperceiving and registering follow.

Simile of the thread

Here the life-continuum is the consciousness-faculty of becoming. It is likened to the drawing of thread. [74] Adverting is conditioned by the visible object at the eye-door. Through the visible object entering the field (of presentation?), the life-continuum vibrates, and is followed by adverting to the visible object. Adverting which depends on the eye is followed by discerning. This is followed by reception in the sense of experience. Then follows examining in the sense of (investigating) experience. After that comes determining in the sense of understanding. Determining proceeds and is followed by apperception according to action. Apperception proceeding in the sense of full cognition and not in the sense of means, is followed by registration of effect. After that consciousness lapses into the life-continuum.

Simile of the mango

Q. What is the illustration? A. The king sleeps in his chamber, having closed the door. A slave-girl massages the king’s feet. The queen sits near him. Ministers and courtiers are ranged in front of him. A deaf man is guarding the door with his back against it. At that time the king’s gardener, bringing mangoes, knocks at the door. Hearing that sound, the king awakes, and says to the slave-girl, “Go and open the door”. The slave goes to the door-keeper and speaks to him in gesture. That deaf door-keeper understands her wish and opens the door and sees the mangoes. The king takes his sword. The slave brings the fruits and hands them to a minister. The minister presents them to the queen. The queen washes them and sorts the ripe from the raw, places them in a vessel and gives them to the king. Getting them, the king eats the fruits. After eating them, he talks of the merit or non-merit of them. After that he sleeps again.

The sleeping king is the life-continuum. The king’s gardener, bringing mangoes and knocking at the door, is the impact of the visible object on the eye-door. The awakening of the king by the knocking at the door, and his command to open the door, illustrate the vibration of the life-continuum. The slave-girl’s gestures, in requesting the door-keeper to open the door, is adverting. The opening of the door by the deaf door-keeper and the sight of the mangoes illustrate eye-consciousness. The taking of the sword by the king and the handing of the fruits by the slave to the minister illustrate reception. The presentation of the fruits by the minister to the queen is examining. The 257/320 actions of washing, sorting, placing the fruits in a vessel and offering them to the king illustrate determining. The eating by the king is apperception. His talking as to the merits or demerits of the fruits illustrate registration of effect, and his sleeping again is the lapsing into the life-continuum. [75]

Here, consciousness depending on the impact of objects of middling intensity at the eye-door proceeds up to apperception and immediately lapses into the life-continuum. Through the impact of objects of lower intensity, consciousness lapses into the life-continuum immediately after determining. In the same way the procedure at the other doors should be understood. At the mind-door there is no impact of object. Conditioned by attention, and free from activities is the object grasped at the mind-door. Here, with reference to a very great object three stages are produced (after vibration) of the life-continuum, namely, adverting, apperception and registration. With reference to the objects of great and slight intensity two stages are fulfilled: adverting and apperception. [76] Here, feeling and perception should be known through various conditions.

Through the conditioning of right-attention [77] and non-right-attention, various kinds of merit and demerit should be known. Thus one should know through manifestation of the interlocking of distinctive thought. [78]

Q. How, through comprehension? A. There are three kinds of comprehension, namely, aggregate-comprehension, element-comprehension, truth-comprehension. Here, ten sense-spheres are comprehended in the aggregate of matter. The sense-sphere of mind is comprehended in the aggregate of consciousness. The sense-sphere of states, excepting Nibbāna, is comprehended in the four aggregates. Eleven sense-spheres are comprehended in eleven elements. The sense-sphere of mind is comprehended in seven elements. The five internal sense-spheres are comprehended in the Truth of Ill. The five external sense-spheres are either comprehended or not comprehended in the Truth of Ill. The sense-sphere of mind is either comprehended or not comprehended in the Truth of Ill. The sense-sphere of states is either comprehended or pot comprehended in the Truth of Ill. Thus should comprehension be known. In this way one develops discernment through the sense-sphere method. This is called sense-sphere method.

Sense-sphere method has ended.

Element method

Q. What is the element-method? A. There are eighteen elements, namely, eye-element, material-element, eye-consciousness-element; ear-element, 258/321 sound-element, ear-consciousness-element; nose-element, odour-element, nose-consciousness-element; tongue-element, taste-element, tongue-consciousness-element; body-element, touch-element, body-consciousness-element; mind-element, states-element, mind-consciousness-element. [79] Here, the sensory organ of eye is eye-element. Material form is material element. Eye-consciousness is eye-consciousness-element. In the same way the others should be Known. Mind-door-adverting translates the objects. Mind-element decides the result.

450 The mind-element is just mind-sphere. All kinds of consciousness except the ideas-element and the six consciousness-elements are mind- consciousness-element. The rest is as was taught at length under sense-sphere. Here, ten elements are comprehended in the form-aggregate. The ideas-element, excepting Nibbāna, is comprehended in the four aggregates. Seven elements are comprehended in the consciousness-aggregate. Eleven elements are comprehended in eleven sense-organs (and sense-objects). Seven-elements are comprehended in the mind-organ. Eleven elements are comprehended in the Truth of Ill. Five elements are comprehended in the Truth of Ill, or not comprehended in the Truth of Ill. Ideas-element is comprehended in the Four Truths, or not comprehended in the Four Truths. Mind-consciousness-element is comprehended in the Truth of Ill or not comprehended in the Truth of Ill.

Q. What is the limit of manifestation?

A. Just the sphere of ideas-element is the limit. The assemblage of the characteristics of a variety of states is called aggregate. The characteristic of entrance is called sense-organ. The characteristic of intrinsic nature is called element. Again, the Blessed One has taught the Truth of Ill by way of the aggregates for the quick witted man. He taught the Truth of Ill by way of the sense-sphere for the average man, and he taught the Truth of Ill by way of the elements for the slow witted man. And again, he has expounded form in brief to those who have the characteristic of attachment to name and aggregate, by way of discernment of name. He has expounded name and sense-sphere, in brief, through the determining of form, to those inclined towards attachment to form. He has expounded the elements through determining mind and form to those inclined to be attached to mind and form.

And again, he has expounded the intrinsic nature of the sense-spheres. He has expounded the aggregates. He has expounded the (internal) sense-spheres and objects. And he has expounded the sense-spheres. He has taught the arising of consciousness and element, through (internal) sense-sphere and 259/322 object. Thus should the distinctions in the element method be known. This is called element method.

Element method has ended.

Conditioned arising method

(a) Direct order

Q. What is the conditioned arising method? A. Conditioned by ignorance are the formations; conditioned by the formations, consciousness; conditioned by consciousness, name-form; conditioned by name-form, the six-sphered-sense; conditioned by the six-sphered-sense, contact; conditioned by contact, feeling; conditioned by feeling, craving; conditioned by craving, clinging; conditioned by clinging, becoming, conditioned by becoming, rebirth; conditioned by rebirth, decay, death, sorrow, lamentation, pain, grief and despair spring up. Such is the origin of this entire mass of ill. [80]

(b) Reverse order

By the cessation of ignorance, the cessation of the formations (occurs); by the cessation of the formations, the cessation of consciousness; by the cessation of consciousness, the cessation of name-form; by the cessation of name-form, the cessation of the six-sphered-sense; by the cessation of the six-sphered-sense, the cessation of contact; by the cessation of contact, the cessation of feeling; by the cessation of feeling, the cessation of craving; by the cessation of craving, the cessation of clinging; by the cessation of clinging, the cessation of becoming; by the cessation of becoming, the cessation of rebirth; by the cessation of rebirth, decay, death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this entire mass of ill. [81]

Ignorance

Here ignorance is ignorance of the Four Truths. Formations are bodily, verbal and mental actions. Consciousness is rebirth consciousness. Name-form 260/323 means the mental properties which arise together with the continuity of mind and the embryo (kalala). Six-sphered-sense means the six internal sense-spheres. Contact means the six groups of contact. Feeling means the six groups of feeling. Craving means the six groups of craving. Clinging means the four clingings. Becoming means sense-plane becoming, formplane becoming and formless-plane becoming where kamma works. Rebirth means the arising of the aggregates in becoming. Decay means the maturing of the aggregates. Death means the destruction of the aggregates.

Formations

Q. How do the formations arise, conditioned by ignorance? How do decay and death arise, conditioned by rebirth? A. The five clinging groups arise for the uninstructed commoner, because of his ignorance of the Four Truths. In the long night (of ignorance), he clings to self and goods thinking: “These are my goods, this is my self”. Thus he enjoys and clings to enjoyment. The thought of becoming brings about reconception. In that thought of becoming there is no knowledge. He clings to becoming because he desires it. [82]

Simile of the seeds

It is like seeds placed in a fertile field. If consciousness is extinguished, becoming is extinguished. This is the meaning of conditioned by ignorance the formations arise. Mental formations, conditioned by ignorance, enter the course of becoming, and integrate. Becoming proceeds; thus it is continued. Consciousness does not separate from mind in becoming. Therefore, conditioned by the formations, consciousness arises.

Simile of the sun

As without the sun, there is in the world neither light nor any increase of it, so without consciousness, name-form does not take shape and there is no growth of it.

Simile of the two bundles of reeds

As (in the simile of the bundles of) reeds depending on each other, so conditioned by consciousness, name-form arises. Conditioned by the (internal) sense-spheres, the other mental qualities arise together. [83] The development 261/324 of the mind-sphere is due to name. Conditioned by the four primaries, nutriment and caloric order, the other five (internal) sense-spheres develop and increase. The other does not depend on these. Therefore, conditioned by name-form, the six-sphered-sense arises. By the union of the other faculties, objects, elements and consciousness, contact arises. Therefore, conditioned by the six-sphered-sense, contact arises. Through the sense of touch one experiences pain, pleasure and neither pain nor pleasure. Should one not be touched (then there would be no feeling for him). Therefore, conditioned by contact, feeling arises. The uninstructed commoner experiences pleasure and clings to it and craving for more, he experiences pain; and overcoming it (pain), he, desiring ease, develops the feeling of neither pain nor pleasure, or equanimity. [84] Therefore, conditioned by feeling, craving arises. Through craving, one clings to what is lovely. Therefore, conditioned by craving, clinging arises. Through that clinging, one sows the seed of becoming. Therefore, conditioned by clinging, there is becoming. According to one’s deeds one is born in various states. Therefore there is rebirth, and through birth, there is decay and death. Thus, conditioned by birth, there is decay and death.

Simile of the seed, shoot and plant

As paddy-seeds are conditioned by the paddy plant, so conditioned by ignorance the formations arise. Conditioned by the seed is the bud; [85] so is the arising of consciousness, by the formations. Conditioned by the bud is the leaf; so is the arising of name-form, by consciousness. Conditioned by the leaf is the branch; so is the arising of the six-sphered-sense, by nameform. Conditioned by the branch is the plant; so is the arising of contact, by the six-sphered-sense. Conditioned by the plant is the flower; so is the arising of feeling, by contact. Conditioned by the flower is the nectar; so is the arising of craving, by feeling. Conditioned by the nectar is the ear of rice; so is the arising of clinging, by craving. Conditioned by the ear of rice is the seed; so is the arising of becoming, by clinging. Conditioned by the seed is the bud; so is the arising of birth, by becoming. Thus the several successions come to be. Thus one cannot know the past or the future. Thus birth succeeds beginning with the causal condition of ignorance. Of it the past or the future cannot be known. [86]

What conditions ignorance

Q. By what is ignorance conditioned? A. Ignorance is indeed conditioned 262/325 by ignorance. [87] The latencies become the condition of the encompassing defilements. The encompassing defilements become the condition of the latencies. [88]

And again, all defilements become the condition of ignorance according to the teaching of the Buddha thus: “From the origin of the cankers, origin of ignorance arises”. [89] And again, it is likened to a single thought-state (?). Seeing a form with the eye, the uninstructed commoner develops craving. The bare enjoyment of that time is delusion of mind. This is called ignorance. Through attachment to this ignorance, one conditions the formations. Through attachment to these formations, one conditions consciousness, and knows the associated states of mind and the material object produced by the formations. Conditioned by this consciousness, name-form arises. From feeling joy is produced. Conditioned by joy and conditioned by the joy- producing material object, the bare faculties arise. Thus conditioned by name-form the six-sphered-sense arises. Conditioned by pleasurable contact, feeling arises. Conditioned by the craving for feeling, craving arises. Through attachment to bare pleasure and conditioned by craving, clinging arises. Through attachment to and conditioned by clinging, there is becoming. Conditioned by becoming, birth arises, and when living (begins) to end—this is decay. To scatter and to destroy—this is death. Thus in one moment the twelvefold conditioned arising is fulfilled.

Q. Of the factors of the twelvefold conditioned arising, how many are defilements, how many are actions, how many are results, how many are past, how many are future, how many are present, how many are cause-conditions, how many have already developed? What is conditioned arising? What is conditioned arising doctrine? What are the differences between these two? Why is conditioned arising so profound? 263/326

A. Three are the defilements, namely, ignorance, craving and clinging. Two are actions, namely, the formations and becoming. The other seven results.

Simile of the colours of a painter

Here, the defilements are a cause of future life, like the colours of a painter. Their objects are not self-produced, as also are the colour-object of the painter. Defilements cause becoming like the different colours of the painter. These two are past, namely, ignorance and the formations. These two are of the future, namely, birth and decay-and-death. The other eight are of the present. Thus it is as to the three divisions of time. Therefore one should know that birth and death proceed from beginningless time. The factors of the twelvefold conditioned arising should not be taught (separately). Further, no conditioned arising should be taught which does not consist of these twelve. Then, what is conditioned arising? Just these twelve which in turn become condition. Therefore this is called conditioned arising. The twelve factors are states which have already developed. What is the difference between the two? The working of conditioned arising being different (in each case) and being not complete, one cannot speak of it. Be they conditioned or non-conditioned, [90] they cannot be explained. States of conditioned arising that have already developed, have finished their task and are conditioned. This is the difference between the two. Why is this conditioned arising profound? One is able to know the way and characteristic by which ignorance conditions the formations. A delivered one, without the aid of another, is able to discern its working, characteristics and nature. These constitute the profound nature of conditioned arising. [91]

Conditioned arising to be known in seven ways

451 And again, this conditioned arising should be known through seven ways thus: through the three links, the four groups, the twenty modes, the wheel, order, discernment and through comprehension.

First three links

Q. How, through the three links? A. Here the interval between the formations and consciousness is the first link; the interval between feeling and craving is the second link; the interval between becoming and rebirth is the third link. The conditioning of the present effect by past actions through the defilements 264/327 is the first link. The conditioning of the present defilements by present effects is called the second link; the conditioning of future effects by present defilements is called the third link. The first and the third are condition-effect-link [92] and becoming-link. [93] The second link is effect-condition link [94] and non-becoming-link. Q. What is becoming-link?

A. Endlessly, the not yet enlightened aggregates, sense-organs and elements, through the conditioning of past actions and defilements, go again and again to various modes of birth. This is becoming-birth-link. [95] Q. How is it fulfilled?

Death of the ignorant craving evil-doer

A. Here a man, who performs actions which are associated with ignorance and craving, is an evil-doer. When he comes to die, he suffers. Lying on his death-couch, he does not see this world. He does not see that world. He loses mindfulness and cannot recover it. At this time he suffers the ill of rebirth. Mindfulness draws away from his mind, and strength from his body. He loses his faculties gradually. The body quakes. Vitality ebbs and his body becomes like a dried tāla leaf. At this time he is like one asleep and dreaming.

Action, action-sign, destiny, destiny-sign

Through action, four states arise. They are action, action-sign, destiny, destiny-sign. [96]

What is action? The merit and non-merit one has made. They are heavy or light, many or few. The action-sign that uprises (as result) conforms to the action already done. The action-sign resembles action already done. Destiny: A happy destiny arises through the conditioning of merit. An evil destiny arises through the conditioning of demerit. Destiny-sign: At the time of entry into the womb, three objects unite to produce rebirth. Rebirth 265/328 depends on the place of birth, namely, a palace, habitation, mountain, tree, or river, according to destiny. The appropriate grasping-sign arises, and the man, leaning or sitting or lying (on his death-couch), grasps that. After the consciousness which apperceives the past action or the action-sign or the destiny or the destiny-sign ends, the last consciousness arises without a break gradually through apperceptional consciousness. Only that action or action-sign or destiny or destiny-sign becomes the object of the basic resultant consciousness. Like the lighting of a lamp by a lamp, [97] or like fire issuing from a flame is re-linking consciousness. [98]

In the womb of the mother, through the impurity of parents, thirty material qualities are fulfilled by action of ten (?) sense-spheres. In the moment of decay, forty-six material qualities are fulfilled, [99]

Thus consciousness conditions name-form. Name-form conditions consciousness. [100] Thus the link of becoming is fulfilled. Here, the fulfilment of the three links should be understood.

Four group division

Q. How, through the four groups? A. Ignorance and the formations are divisions of the groups of action and defilement of the past. Consciousness, name-form, the six-sphered-sense, contact and feeling are divisions of the groups of effect in the present. Craving, clinging and becoming are divisions of action, and defilement of the present. Rebirth, and decay-and-death are divisions of effect of the future. Thus one should know through the four- group division.

Twenty modes

Q. How, through twenty modes? A. Through the grasping of ignorance and of past craving and clinging and through the defilement-sign being grasped. Through the grasping of the formations of past becoming and through the action-sign being grasped. Through the grasping of consciousness, of name-form, 266/329 of the six-sphered-sense, of contact, of feeling and through birth and decay-and-death of the result-sign of the present being grasped. Through the grasping of craving, clinging and through the defilement-sign of the present being grasped. Through the grasping of becoming the present formations are grasped through the action-sign. Through the grasping of birth, decay and death, future consciousness, name-form, the six-sphered-sense, contact, feeling are grasped. These twenty-four states become twenty.

It is according to the teaching in the Abhidhamma: “In the previous *kamma-*becoming, delusion is ignorance, effort is the formations, desire is craving, grasping is clinging, volition is becoming. Thus these five states of the previous kamma-becoming are causes of the present rebirth. From the maturity of the sense-organs, here, delusion is ignorance; effort is the formations; desire is craving; grasping is clinging; volition is becoming. Thus these five states, here in kamma-becoming are causes of rebirth in the future. Here, rebirth is consciousness ; descent is name-form; sensory organism is senseorgan; the being touched is touch; the being felt is feeling. Thus these five states, here, in rebirth-becoming are cause of kamma already done. Thus one should know through twenty ways”. [101]

How, through wheel? Ignorance conditions the formations; the formations condition consciousness; thus birth conditions decay and death. Thus the whole aggregate of ill arises. Therefore all constitute the aggregate of ill. Not knowing is called ignorance. Ignorance conditions the formations. Thus should it be known by way of the wheel.

Direct and reverse order

How, through order? Order is of two kinds. They are, the one which begins from ignorance and the one which begins from decay and death. Questioned as to that which begins from ignorance, one should answer in the direct order; and questioned as to that which begins from decay and death, the answer should be in the reverse order.

And again, that which begins from ignorance is fixed; one can see the way to the future. That which begins with decay is the end; one can see the way to the past. Thus one should know through order. 267/330

Mundane and supramundane conditioned arising

Q. How, through discernment? A. There are two kinds of conditioned arising: mundane conditioned arising and supramundane conditioned arising. Here, that which begins from ignorance is mundane. Q. What is supramundane conditioned arising? A. Ill depends on ill. Confidence depends on confidence. Joy depends on joy. Rapture depends on rapture. Calm depends on calm. Bliss depends on bliss. Concentration depends on concentration. Right views depend on right Views. Aversion depends on aversion, Dispassion depends on dispassion. Freedom depends on the knowledge of the freedom of extinction. This is called supramundane conditioned arising. [102]

Four kinds of conditioned arising

Again, four kinds of conditioned arising are taught thus: the defilement- action is cause; seed is cause; doing is cause; common action is cause.

Q. What is meant by “defilement-action is cause”? A. It is that which begins from ignorance. What is meant by “seed is cause”? It is likened to the succession of seed and bud. What is meant by “doing is cause”? It is likened to the change of material qualities. What is meant by “common action is cause”? It is likened to earth, snow, mountain, sea sun and moon.

There is another teaching. Common action is not a cause. Material qualities, consciousness, states and caloricity are causes. There is no common action, according to the teaching of the Blessed One thus:

With none is kamma shared, none can rob it,

and by itself comes the fruit of merit won. [103]

Thus one should know through discernment.

Through comprehension

Q. How, through comprehension? A. There are four kinds of comprehension: aggregate-comprehension, sense-organ-comprehension, element-comprehension and truth-comprehension. Here, ignorance, the formations, 268/331 contact, craving, clinging and becoming are comprehended in the aggregate of the formations. Consciousness is comprehended in the consciousness-aggregate. Name-form is comprehended in the four aggregates. The six-sphered-sense is comprehended in the two aggregates. Feeling is comprehended in the feeling-aggregate. Birth and decay and death are comprehended in the aggregate of form and in the aggregate of the formations. Ignorance, the formations, contact, feeling, craving, clinging, becoming, rebirth and decay and death are comprehended in the sense-sphere of ideas. Consciousness is comprehended in the mind-sphere. Name-form is comprehended in the five internal sense-spheres. The six-sphered-sense is comprehended in the six internal sense-spheres. Ignorance, the formations, contact, feeling, craving, clinging, becoming, rebirth and decay and death are comprehended in the element of ideas. Consciousness is comprehended in the mind-consciousness-element. Name-form is comprehended in the five elements. The six-sphered-sense is comprehended in the twelvefold truth. Ignorance, craving and clinging are comprehended in the tenfold truth. The other nine, are comprehended in the Truth of Ill. Supramundane conditioned arising way-factor is comprehended in the Path-truth. The extinction of conditioned arising is comprehended in the Truth of Cessation. Thus one should know through comprehension. Through these ways should one understand the method of conditioned arising. This is called conditioned arising method.

Conditioned arising method has ended.

The Tenth Fascicle of the Path of Freedom has ended.

269/332 452

Section Two

The four noble truths

Q. What is the method of understanding the Noble Truths?

A. There are Four Noble Truths: the Noble Truth of Ill, the Noble Truth of the Origin of Ill, the Noble Truth of the Cessation of Ill and the Noble Truth of the Path leading to the Cessation of Ill.

Truth of ill

Q. What is the Noble Truth of Ill? A. “Birth is ill; old age is ill; death is ill; sorrow is ill; lamentation and misery are ill; grief and despair are ill; association with those one does not like is ill; separation from those one likes is ill; the not getting of what is wished for is ill; in short the five aggregates of clinging are ill”. [104]

“Birth is ill”: This is the arising of the aggregates of various beings. All these are assemblages of ill. “Old age is ill”: All the elements, proceeding from birth, come to maturity and lose vigour, colour, faculties, memory and intellect. “Death, is ill”: Fear of the ending of life, “sorrow is ill”: On going to the place of suffering, fear arises. This is the burning within. “Lamentation is ill”: Suffering reaches verbal expression. This is to burn within 270/333 and without. “Misery is ill”: This is the suffering of the body. By this one suffers bodily pain. This is the meaning. “Grief and despair are ill”: These are sufferings of the mind. By these one suffers mental anguish. This is the meaning. “Association with those one does not like is ill”: This means that one is united with persons one dislikes. “Separation from those one likes is ill”: This means that one is separated from persons one likes. “The not getting of what is wished for”: A man loses happiness because he is not able to separate from those whom he dislikes, and because he is not able to unite with those whom he likes. Being unable to secure these he loses happiness. “In short the five aggregates of clinging are ill”: One is not able to separate oneself from these five aggregates of clinging. Therefore these five aggregates of clinging are ill. [105]

Five groups of clinging

Q. What are the five aggregates of clinging? A. The form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the formation aggregate of clinging, the consciousness aggregate of clinging. These should be understood according to the full explanation under the method of (understanding) the aggregates.

Two kinds of ill

Here ill is of two kinds thus: ill of sense-sphere and innate ill. The ill of birth, the ill of death, the ill of association with those one dislikes, the ill of separation from those one likes, the ill of not getting what is wished for; in short, the ill of the aggregates of clinging, are called ill of sense-sphere. The ill of sorrow, the ill of lamentation and the ill of grief and despair are called innate ill. 271/334

Three kinds of ill

Ill is of three kinds thus: the ill of misery, change and existence. [106] Here bodily and mental suffering are the ill of misery. Pleasurable feeling connected with the cankers is subject to. renewal. Therefore it is called the ill of change. The five aggregates of clinging constitute the ill of existence.

Thus should the Noble Truth of Ill be known.

Truth of the origin of ill

Q. What is the Noble Truth of the Origin of Ill?

A. “Even this craving, causing new rebirths, accompanied by delight and passion, finding gratification now here and now there, namely, the craving for pleasure, the craving for existence and the craving for annihilation”. Here “causing new rebirth” means: “Craving, wherever it is, causes rebirth”. “Even this craving” means: “Craving is the origin of ill; it is not a co-arising”. “Accompanied by delight and passion” means: “Craving causes the arising of delight. This is called manifestation. It causes to stain. This is called passion. It stirs up delight conjoined with passion”. “Finding gratification now here and now there” means “It causes individuality to arise in various places where there are lovable forms and so forth, and to delight and find gratification therein”. “Namely, the craving for pleasure, the craving for existence and the craving for annihilation”: Everything, except the craving for existence and the craving for annihilation, is comprehended in 272/335 the craving for pleasure. The craving for existence arises together the with view of eternalism. The craving for annihilation arises together with the view of nihilism. [107] Thus should the Noble Truth of the Origin of ill be known. [108]

Truth of the cessation of ill

Q. What is the Noble Truth of the Cessation of ill?

A. “The utter fading away and cessation of that very craving, leaving it, giving it up, the being delivered from, the doing away with it”. [109] Thus should be known the Noble Truth of the Cessation of Ill. Q. No. This is also the ending of the origin, because the Blessed One has said: “The cause of ill is destroyed”. A. The cause of ill is destroyed. Therefore the state of not coming to birth and of not perishing is accomplished. It corresponds to realization. Therefore the Blessed One taught: “The ending of the origin is the ending of ill”.

Truth of the path leading to cessation of ill

Q. What is the Path leading to the Cessation of Ill? A. It is the Noble Eightfold Path of Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Exertion, Right Mindfulness, Right Concentration. Right View is the knowledge of the Four Truths. Right Thought means the three meritorious thoughts. Right Speech is the separation from the four wrong (verbal) actions. Right Action is separation from the three wrong actions. Right livelihood is separation from wrong livelihood. Right 273/336 Exertion is the fourfold right exertion. Right Mindfulness means the four foundations of mindfulness. Right Concentration is the fourfold meditation, jhāna. [110]

And again, if a man practises the Noble Path, he sees Nibbāna—this is called Right View. He awakes only in Nibbāna—this is called Right Thought. He abandons wrong speech—this is Right Speech. He rejects wrong doing— this is Right Action. He gives up wrong livelihood—this is Right Livelihood. He abandons wrong exertion—this is Right Exertion. He recalls Nibbāna to mind—this is Right Mindfulness. He concentrates on Nibbāna—this is Right Concentration. Here, the faculty of wisdom, the power of wisdom, the basis of supernormal power of scrutiny and the enlightenment factor of the investigation of states accomplish the entry into internal Right View. The faculty of exertion, the power of exertion, the basis of supernormal power of exertion, the basis of supernormal power of will, the enlightenment factor of exertion, and the fourfold right exertion accomplish the entry into internal Right Effort. The faculty of mindfulness, the power of mindfulness, the enlightenment factor of mindfulness and the four foundations of mindfulness accomplish the entry into internal Right Mindfulness. The faculty of concentration, the power of concentration, the basis of supernormal power of thought, the faculty of faith, the power of faith, the enlightenment factor of concentration, the enlightenment factor of joy, the enlightenment factor of calm and the enlightenment factor of equanimity accomplish the entry into internal Right Concentration. These thirty-seven enlightenment accessories accomplish the entry into the Noble Eightfold Path. Thus should the Noble Truth of the Path leading to the Cessation of Ill be known. Thus should the Four Noble Truths be understood. 274/337

Q. Why are four Noble Truths taught and not three or five? A. (If three or five were taught) all might be doubted. These are the consequences and causes of the mundane and the supramundane. Therefore they are four. Q. What is the consequence (and what, the cause) of mundane truth. A. Ill and origin are the consequence and cause of mundane truth. Cessation is the consequence of supramundane truth. The Path is the cause of supramundane truth. Therefore four and not three or five are taught. And again, because of the four sentences: “One should comprehend, one should abandon, one should realize, one should practise”, [111] there are four.

The characteristics of these Four Noble Truths should be known through eleven ways: through the meaning of words, [112] through characteristics, [113] through series in beliefs, [114] through analogy, [115] through discrimination, through enumeration, through sameness, through difference, through one kind and so forth, [116] through inclusion.

Through word meaning

Q. How, through the meaning of words? A. The Noble Truths are the teaching of the Holy One. Therefore they are called Noble Truths. Through understanding these well, one fulfils the Four Noble Truths. “Truth” means: “Thus-isness, non-variability, identity”. Ill is the consequence. Origin is the cause. Cessation is ending continued. The Path is the highest view. Thus should these be known through the meaning of words.

Through characteristics

Q. How, through characteristics? A. Ill is the characteristic of suffering. 275/338 Origin is the characteristic of cause. Cessation is the characteristic of non-birth. The Path is the characteristic of the means of success. And again, ill is the characteristic of grief, despair, the put together, the limited. Origin is the characteristic of accumulation, cause, condition, fetters, clinging. Cessation is the characteristic of renunciation, solitude, the non-conditioned and the choice. The Path is the characteristic of vehicle, arriving, seeing, reliance. Thus should these be known through characteristics.

Through series

Q. How, through series? A. The Truth of Ill is taught first, because it is gross and because it could be easily understood in this world. The Truth of Origin is taught next. The ending of the origin is the ending of ill. After that the Truth of Cessation is taught for the purpose of ending completely. And the Path is taught last. This (method) is like (that of) a clever physician, who at first gets at the root of the disease and later inquires as to the contributory causes. For the ending of the disease, he prescribes according to the nature of the disease. Here, one should know the disease as ill; the cause and condition as origin; the ending of the disease as cessation; and the medicine as the Path. Thus should these be known through series. [117]

In brief

Q. How, in brief? A. Birth is ill; the being born is the origin; the ending of ill is cessation; the path leading to the cessation of ill is the Path. Where there is defilement, there is ill. Defilement is the origin. The removal of defilement is cessation. The means of removal is the Path. (The Truth of Ill removes the illusion of self; (the Truth of) Origin removes the view of nihilism; (the Truth of) Cessation removes the .view of eternalism; (the Truth of) the Path removes all wrong views. Thus should these be known in brief. 276/339

Similes of the poisonous tree, the ship, the burden

Q. How, through analogy? A. Ill should be regarded as a poisonous tree; origin, as a seed; cessation, as the parching of the seed; the Path as fire.

One should regard ill as this shore of fear; origin, as the flood; cessation, as the other shore that is free from suffering and fear; and the Path, as the ship that sails well. [118]

453 One should regard ill as the carrying of a burden; origin, as the taking on of the burden; cessation, as the laying down of the burden; and the Path, as the method of laying down the burden. Thus should these be known through analogy. [119]

Through discrimination

Q. How, through discrimination? A. There are four kinds in truth: Speech that is true, knowledge, absolute truth and Ariyan Truth. Here, a man speaks true words and not words that are untrue — this is called speech that is true. Investigation of falsehood — this is knowledge. Nibbāna is absolute truth. The truth practised by the Saint is Ariyan Truth. Here, Ariyan Truth should be realized. Thus should these be known through discrimination. 277/340

Through enumeration

Q. How, through enumeration? A. Except craving, all skilful, unskilful and indeterminate states of the three planes compose the Truth of Ill; craving is the Truth of Origin; the removal of craving is the Truth of Cessation; the Noble Eightfold Path is the Truth of the Path. Again, except craving, all other defilements and the skilful, unskilful and indeterminate states of the three planes compose the Truth of Ill; craving and the defilements (associated with it) compose the Truth of Origin; the removal of these is the Truth of Cessation; the path is the Truth of the Path. Again, except craving, all defilements and skilful, unskilful and indeterminate states of the three planes compose the Truth of Ill; craving and the defilements, and all the unskilful states compose the Truth of Origin; the removal of these is the Truth of Cessation; the path is the Truth of the Path. And again, except craving and the defilements and all unskilful states (associated with it) the other unskilful states of the three planes and the indeterminate states of the three planes compose the Truth of Ill; craving, the remaining defilements, unskilful states and skilful states of the three planes compose the (Truth of) Origin; the removal of these is the Truth of Cessation; the path is the Truth of the Path. Here, to wish for the delightful is craving. Origin means “with craving” and “with latent tendencies”. Other defilements are origin in the sense of removing and in the sense of manifestation of becoming. All unskilful states are origin in the sense of causing to be. Merit of the three planes is origin. Here, craving and the other defilements are origin. 278/341

All merit of the three planes belong to the Truth of Ill or the Truth of Origin. Because of the characteristics of despair, misery, the put together , and the limited, there is the Truth of Ill. Because of the characteristics of accumulation, cause and condition, clinging and combination, the Truth of Origin is fulfilled. Thus should these be understood through enumeration.

Through sameness

Q. How, through sameness? A. These Four Truths are one through four ways: through the meaning of truth; the meaning of thus-isness; the meaning of doctrine; and the meaning of the void. Thus these should be known through sameness. [120]

Through difference

Q. How, through difference? A. There are two truths: mundane and supramundane truth. [121] Mundane truth is canker, fetter, tangle, flood, yoke, hindrance, contact, clinging, defilement. [122] It is called ill and origin. Supramundane truth is without canker, without fetter, without tangle, without flood, without yoke, without hindrance, without contact, without clinging, without defilement. It is Cessation and the Path. Three Truths are conditioned. The truth of Cessation is unconditioned. [123] Three Truths are without [124] form. The Truth of Ill is with and without form. [125] The Truth of Origin is unskilful. The Truth of the Path is skilful. The Truth of Cessation is indeterminate. The Truth of Ill is skilful, unskilful and indeterminate. [126] The Truth of Ill enables to understand; the Truth of Origin enables to remove; the Truth, of Cessation enables to attain; and the Truth of the Path enables to practise. [127] Thus should these be known through difference. 279/342

Through one kind etc.

Q. How, through one kind and so forth? A. They are of one kind thus: The body which has consciousness is ill. Origin is pride, and the removal of that is Cessation. Mindfulness of the body is the Path. They are of two kinds thus: Name and form are ill; ignorance and craving are Origin; the removal of these is cessation; serenity [128] and insight [129] are the Path. They are of three kinds thus: (Misery of the suffering of the three planes [130]) is the Truth of Ill; the three unskilful faculties [131] are origin; the removal of these is cessation. Virtue, concentration and wisdom [132] are the Path. They are of four kinds thus: (The, four kinds of nutriment) [133] are ill. The four kinds of overturning [134] are origin; the removal of overturning is cessation, the four foundations of Mindfulness [135] are the Path. They are of five kinds thus: The five states of birth [136] are ill; the five hindrances [137] are origin; the removal of the hindrances is cessation; the five faculties are the Path. [138] They are of six kinds thus: The six organs of contact are ill; [139] the six groups of craving [140] are origin; the removal of the groups of craving is cessation; the six elements of escape [141] are the Path. 280/343

They are of seven kinds thus: The seven stations of consciousness [142] are ill; the seven latent tendencies [143] are origin; the removal of the seven latent tendencies is cessation; the seven enlightenment factors [144] are the Path. They are of eight kinds thus: The eight worldly conditions [145] are ill; the eight errors [146] are origin; the removal of the eight errors is cessation; the Noble Eightfold Path is the Path. [147] They are of nine kinds thus: The nine abodes of beings [148] are ill; the nine roots of craving [149] are origin; the removal of these is cessation; the nine basic states of wise attention [150] are the Path. They are of ten kinds thus: 281/344

The formations in the ten directions are ill; [151] the ten fetters [152] are origin; the removal of the fetters is cessation; [153] the ten perceptions are the Path. [154] Thus one should know through one kind and so forth.

Through inclusion

Q. How, through inclusion? A. There arc three kinds of inclusion, namely, inclusion of aggregation, of sense-sphere, and of element. Here, the Truth of Ill is included in the five aggregates; [155] The Truth of Origin and the Truth of the Path are included in the aggregate of mental formations; Cessation is not included in any aggregate. The Truth of Ill is included in the twelve-sense-spheres. Three Truths are included in the sense-sphere of ideas. The 282/345 Truth of Ill is included in the eighteen elements. Three Truths are included in the element of ideas. Thus one should know through inclusion. Through these ways knowledge of the Noble Truths should be known. This is called the method of understanding the Noble Truths. 283/346

Footnotes

---

[1]

Khandha-upāya

[2]

Āyatana-upāya

[3]

Dhātu-upāya

[4]

Paṭiccasamuppāda-upāya

[5]

Sacca-upāya

[6]

Rūpa.

[7]

Vedanā

[8]

Saññā

[9]

Saṅkhārā

[10]

Viññāṇa

[11]

Dhs. 124, para. 584: Tattha katamaṁ sabbaṁ rūpaṁ? Cattāro ca mahābhūtā catunnañ ca mahābhūtānaṁ upādāya rūpaṁ—idaṁ vuccati sabbaṁ rūpaṁ.

[12]

Paṭhavī-dhātu

[13]

Āpo-dhātu

[14]

Tejo-dhātu

[15]

Vāyo-dhātu

[16]

Cp. Vis. Mag. 351-2: Yo imasmiṁ kāye thaddhabhāvo vā, kharabhāvo vā ayaṁ paṭhavīdhātu; yo ābandha nabhāvo vā, dravabhāvo vā ayaṁ āpodhātu; yo paripācanabhāvo vā uṇhabhāvo vā, ayaṁ tejodhātu; yo viṭthambhanabhāvo vā samudiraṇabhāvo vā, ayaṁ vāyodhātū ti evaṁ sankhittena dhātuyo pariggahetvā punappunaṁ: paṭhavīdhātu āpodhātū ti dhātumattato nissattato nijjīvato āvajjitabbaṁ manasikātabbaṁ paccavekkhitabbaṁ.

[17]

Middharūpaṁ.

1. Cp. Vis. Mag. 450: Aṭṭhakathāyam pana balarūpaṁ …rogarūpaṁ, ekaccānaṁ matena middharūpan ti evaṁ aññāni pi rūpāni āharitvā: addhā muni ’si sambuddho, natthi nivaraṇā tavā ti ādini vatvā middharūpaṁ tāva natthi yevā ti paṭikkhittaṁ. *(=*Ekaccānan ti Abhayagirivāsīnaṁ — Pm. , 455, Dhammānanda Thera’s Ed.).

2. Abhmv. 72: Tattha: “samodhānan” ti sabbam eva idaṁ rūpaṁ samodhānato paṭhavīdhātu āpodhātu tejodhātu vāyodhātu, cakkhāyatanaṁ … pe … jaratā aniccatā ti aṭṭhavīsatividhaṁ hoti; ito aññaṁ rūpaṁ nāma natthi. Keci pana middhavādino middharūpaṁ nāma atthīti vadanti, te “addhā munī ’si sambuddho, natthi nīvaraṇā tavā” ti ca, “thīna-middha-nivaraṇaṁ nivaraṇañ c’ eva avijjānīvaraṇena nīvaraṇa-sampayuttan” ti sampayutta-vacanato ca; mahāpakaraṇe Paṭṭhāne: “nīvaraṇaṁ dhammaṁ paṭicca nīvaraṇo dhammo uppajjati na purejāta-paccayā” ti ca; “arūpe pi kāmacchanda-nīvaraṇaṁ paṭicca thina-middha-uddhacca-kukkuccāvijjā-nīvaraṇāni” ti evam ādhīhi virujjhanato arūpam eva middhan ti paṭikkhipitabbā.

698. Arūpe pi pan’ etassa, middhass’ uppatti-pāṭhato

niṭṭham etth’ āvagantabbaṁ, na ta, rūpan ti viññunā.

[18]

M. III, 285: Cakkhuñ ca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ.

[19]

S. IV, 132: Cakkhuṁ bhikkhave purāṇakammaṁ abhisaṅkhataṁ abhisañcetayitaṁ vedaniyaṁ daṭṭhabbaṁ …pe… givhā purāṇakammaṁ abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā …Mano purāṇakammaṁ abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo.

[20]

Vis. Mag. 446; Abhmv. 66; Dhs. A. 307:

Vuttam pi c’ etaṁ Dhammasenāpatinā:ā

Yena cakkhuppasdena rūpāni samanupassatiṁ

paritta sukhumaṁ c’ etaṁ ūkāsirasamūpaman ti.

The common source of this verse has not been traced.

[21]

Cp. Abhmv. 66: Suṇātīti sotaṁ; taṁ tanu-tamba-lomācite aṅguliveṭhaka-saṇṭhāne padese vuttappakārāhi dhātūhi kat’ ūpakāraṁ utu-citt’ āhārehi upatthambhiyamānaṁ āyunā paripāliyamānaṁ, sotaviññāṇādīnaṁ vatthu-dvāra-bhāvaṁ sādhayamānaṁ tiṭṭhati.

[22]

Cp. Abhmv. 66: Ghāyatīti ghāṇaṁ, taṁ sasambhāra-ghāṇabilassa anto ajapada-saṇṭhane padese yathāvuttappakāraṁ hutvā tiṭṭhati.

[23]

A sort of ebony, Bauhinia variegata— P.T.S. Dict.

[24]

(a) Uppala. Cp. J. V, 37: Nila-ratta-set-uppala, ratta-seta-paduma, seta-kumuda, kallahāra—The seven kinds of lotuses. See P.T.S. Dict.

(b) Abhmv. 66: Sāyatīti jivhā; jīviatm avhāyatīti vā jivhā; sā sasambhāra-jivhāmajjhassa upari uppala-dalagga-saṇṭhāne padese yathāvuttappakārā hutvā tiṭṭhati.

[25]

According to Abhmv. 71, there are twenty-eight only — verse 695:—

Bhūtā rūpāni cattāri, upādā catuvīsati

aṭṭhavīsati rūpāni, sabbān’ eva bhavanti hi.

[26]

Kalāpa.

[27]

Cakkhu-dasaka-, sota-dasaka-, ghāna-dasaka-, kāya-dasaka-, itthindriya-dasaka-, puris-indriya-dasaka-, āyatana-dasaka-kalāpa (possibly for hadayavatthu); jīvita-navaka-kalāpa.

[28]

Ojā according to Abhms.

[29]

Abhms. Ch. VI, 10: Catu-samuṭṭhāna-rupā-kalāpa-santati kāmaloke dipa-jālā viya nadi soto viya.

[30]

∗ This line is unintelligible.

[31]

Bare-body-intimation, bare-speech-intimation, buoyancy-body-intimation, buoyancy- speech-intimation, eye-body-intimation, eye-speech-intimation.

[32]

Abhms. 77, v. 746:

Gabbhaseyyaka-sattassa, paṭisandikkhaṇe pana

tiṁsa rūpāni jāyante, sabhāvass’ eva dehino.

[33]

1. Abhms. 77, v. 747:

Abhāva-gabbhaseyyānaṁ; aṇḍajānañ ca vīsati

bhavanti pana rūpāni, kāyavatthuvasena tu,

2. Cp. Vbh.-a. 169-70: Evaṁ pavattamāne c’ etasmiṁ nāmarūpe yasmā abhāvaka- gabbhaseyyakānaṁ aṇḍajānañ ca paṭisandhikkhaṇe vatthu-kāyavasena rūpato dve santatisīsāni tayo ca arūpino khandhā pātubhavanti, tasmā tesaṁ vitthārena rūparūpato vīsati-dhammā tayo ca arūpino khandhā ti ete tevīsati-dhammā viññāṇapaccayā nāma-rūpan ti veditabbā.

[34]

Lit. Life-faculty and non-life-faculty.

[35]

Cp. Dhs. 125-27, para. 585.

[36]

Lit. Having broken material qualities.

[37]

D. III, 217: Tividhena rūpa-saṁgaho. Sanidassana-sappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassana-appaṭighaṁ rūpaṁ (= Sanidassan’ ādisu attānaṁ ārabbha pavattena cakkhuviññāṇa-saṅkhātena saha nidassanen āti sanidassanaṁ. Cakkhu-paṭihanana-samatthato saha-paṭighenā ti sappaṭighaṁ. Tam atthato rūp’āyataṇam eva. Cakkhu-viññāṇa-saṅkhātaṁ nāssa nidassanan ti anidassanaṁ. Sot’ ādi-paṭihananasamatthato saha-paṭighenā ti sappaṭighaṁ. Taṁ atthato cakkhāyatanan’ ādini nava āyatanāni. Vuttappakāraṁ nāssa nidassanan ti anidassanaṁ. Nāssa paṭigho ti appaṭighaṁ. Taṁ atthato ṭhapetvā das’ āyatanāni avasesaṁ sukhuma-rūpaṁ—Sv. III, 997).

[38]

S. IV, 231-32: Katamā ca bhikkhave dve vedanā. Kāyikā ca cetasikā ca. Imā vuccanti bhikkhave dve vedanā. Katamā ca bhikkhave tisso vedanā. Sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Imā vuccanti bhikkhave tisso vedanā.

[39]

S. IV, 232: Katamā ca bhikkhave pañca vedanā. Sukhindriyaṁ dukkhindriyaṁ somanassindriyaṁ domanassindriyaṁ upekkhindriyaṁ. Imā vuccanti bhikkhave pañca vedanā.

[40]

S. IV, 232: Katamā ca bhikkhave chattiṁsa vedanā. Cha gehasitāni somanassāni cha nekkhammasitāni somanassāni cha gehasitāni domanassāni cha nekkhammasitāni domanassāni cha gehasitā upekkhā cha nekkhammasitā upekkhā. Imā vuccanti bhikkhave chattiṁsa vedanā.

[41]

Saññā vipallāsa, saññā avipallāsa.

[42]

D. III, 215:

Tisso akusala-saññā. Kāma-saññā, vyāpāda-saññā, vihiṁsā saññā.

Tisso kusala-saññā, Nekkhamma-saññā, avyāpāda-saññā, avihiṁsā-saññā.

[43]

A. II, 52: Anicce bhikkhave niccan ti saññāvipallāso cittavipallāso diṭṭhivipallāso, adukkhe bhikkhave dukkhan ti saññāvipallāso…, anattani bhikkhave attā ti saññāvipallāso…, asubhe bhikkhave subhan ti saññāvipallāso cittavipallāso diṭṭhivipallāso…

Anicce bhikkhave aniccan ti na saññāvipallāso…, dukkhe bhikkhave dukkhan ti na saññāvipallāso…, anattani bhikkhave anattā ti na saññā vipallāso…, asubhe bhikkhave asubhan ti na saññāvipallāso…

Anicce niccasaññino dukkhe ca sakhasaññino

Anattani ca attā ti asubhe subhasaññino

Micchadiṭṭhigatā sattā…

…

Aniccan aniccato dakkhuṁ dukkham addakkhu dukkhato

Anattani anattā ti asubham asubhat’ addasuṁ

Sammadiṭṭhisamādānā sabbadukkham upaccagun ti.

[44]

Vbh. 102, 104: Rūpasaññā loke piyarūpaṁ sātarūpaṁ etth’esā taṇhā pahiyamānā pahiyati, ettha nirujjhamānā nirujjhati. Saddasaññā …pe… gandhasaññā… rasasaññā …phoṭṭhabbasaññā… dhammasaññā loke piyarūpaṁ etth’esā taṇhā pahiyamānā pahiyati, ettha nirujjhamānā nirujjhati.

[45]

Cp. Vbh.-a. 19: Cakkhusamphassajā saññā ti ādīni atītādivasena niddiṭṭha-saññaṁ sabhāvato dassetuṁ vuttāni. Tattha cakkhusamphassato, cakkhusamphassasmiṁ vā jātā chakkhusamphassajā nāma. Sesesu pi es’eva nayo. Ettha ca purimā pañca cakkhuppasādādivatthukā va. Manosamphassajā hadaya-vatthukā pi avatthukā pi. Sabbā catubhūmikā-saññā.

[46]

Phassa, cetanā, vitakka, vicāra, pīti, saddhā, viriya, sati, samādhi, paññā, jīvitindriya, nīrvaraṇe (pahīna,—suggested by Prof. Higata), alobha, adosa, hiri, ottappa passaddhi, chanda, adhimokkha, upekkhā, manasikāra, lobha, dosa, moha, māna, diṭṭhi, uddhaccakukkucca (in the explanation thina is substituted for kukkucca), vicikicchā, kosajja, ahiri, anottappa.

[47]

S. II, 103: Seyyathāpi bhikkhave kuṭāgāraṁ vā kuṭāgārasālā vā uttarāya vā dakkhiṇāya vā pācīnāya va vātapānā suriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā ti? Pacchimāya bhante bhittiyan ti. Pacchimā ce bhikkhave bhitti nāssa kvāssa patiṭṭhitā ti? Paṭhavivaṁ blante ti. Paṭhavi ce bhikkhave nāssa kvāssa patiṭṭhitā tt? Āasmiṁ bhante ti. Āpo ce bhikkhave nāssa kvāssa patiṭṭhitā ti? Appatiṭṭhitā bhante ti. Evam eva kho bhikkhave kabaḷinkāre ce bhikkhave āhāre natthi rāgo natthi nandi natthi taṇhā … pe … Phasse ce bhikkhave āhāre.. . pe. .. Manosañcetanāya ce bhikkhave āhāre…pe… Viññāṇe ce bhikkhave āhare natthi rāgo natthi nandi natthi taṇhā appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ.

[48]

S. V, 347: Sappurisasaṁsevo hi bhante sotāpattiaṅgaṁ, saddhamma-savaṇaṁ sotāpattiaṅgaṁ, yonisomanasikāro sotāpattiaṅgaṁ, dhamnānudhammapaṭipatti sotāpattiaṅgan ti.

[49]

Pts.-a. III, 547: Aṭṭhasaṁvegavatthūni nāma: Jāti-jarā-byādhi-maranāṇi cattāri, apāyadukkhaṁ pañcamaṁ, atīte vaṭṭamūlakaṁ dukkhaṁ, anāgate vaṭṭamūlakaṁ dukkhaṁ, paccupparme āhārapariyeṭṭhimūlakaṁ dukkhan ’ti.

[50]

Sn. v, 1142:

Passāmi naṁ manasā cakkhunā va

rattindivṁ, brāhmaṇa, appamatto;

namassamāno vivasemi rattiṁ;

—ten’ eva maññāmi avippavāsaṁ.

[51]

D. I, 75: Seyyathā pi mahā-rāja uppaliniyaṁ paduminiyaṁ puṇḍarikiniyaṁ app ekaccāni uppalāni vā padumāni vā puṇḍarikāni vā udake-jātāni ukade-saṁvaḍḍhāni udakā ‘nuggatāni anto-nimuggā-posīni, tāni yāva c’ aggā yāva ca mālā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭṭhāni, nāssa kiñci sābbāvantaṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphutaṁ assa.

[52]

1. Dh. v. 123: Visaṁ jīvitukāmo ‘va, pāpāni parivajjaye.

2. M. II, 260: Seyyathāpi, Sunakkhatta, āpānīyakaṁso vaṇṇasampanno gandhasampanno, so ca kho visena saṁsaṭṭho; atha puriso āgaccheyya jīvitukāmo amaritukāmo dukkhapaṭikkūlo. Tam kiṁ maññasi, Sunakkhatta? Api nu so puriso amuṁ āpanīyakaṁsaṁ piveyya yaṁ jaññā: Imāhaṁ pitvā maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan ti? No h’ etaṁ bhante.

[53]

1. Th. v. 1138:

Tathā tu kassāmi yathāpi issaro;

yaṁ labbhatī tena pi hotu me alaṁ;

taṁ taṁ karissāmi yathā atandito

biḷārabhastaṁ va yathā sumadditaṁ.

2. M. I, 128-29: Seyyathāpi bhikkhave biḷārabhastā madditā sumadditā suparimadditā mudukā tūlinī chinnasassarā chinnababbharā atha puriso āgaccheyya kaṭṭhaṁ vā kaṭhalaṁ vā ādāya, so evaṁ vadeyya: ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ mudukaṁ tūliniṁ chinnasassaraṁ chinnababbharaṁ kaṭṭhena vā kaṭhalena vā sarasaraṁ karissāmi bharabharaṁ karissāmīti. Taṁ kiṁ maññatha bhikkhave, api nu so puriso amuṁ biḷārabhastaṁ madditaṁ ….kaṭṭhena vā kaṭhalena vā sarasaraṁ kareyya bharabharaṁ kareyyāti? No h’ etaṁ bhante, tam kissa hetu: asu hi bhante biḷārabhastā madditā sumadditā suparimadditā mudukā tūlinī chinnasassarā chinnababbharā sā na sukarā kaṭṭhena vā kaṭhalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assāti. Evam eva kho bhikkhave pañc’ime vacanapathā yehi vo pare vadamānā vadeyyuṁ: kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṁhitena vā anatthasaṁhitena vā mettacittā vā dosantarā vā. Kālena vā bhikkhave pare vadamānā vadeyyuṁ akālena vā; bhūtena vā abhūtena vā, saṇhena vā… pharusena vā; atthasaṁhitena vā anathasaṁhitena vā; metta cittā vā bhikkhave pare vadamānā vadeyyuṁ dosantarā vā. Tatrapi kho bhikkhave evaṁ sikkhitabbaṁ: Na c’eva no cittaṁ vipariṇataṁ bhavissati na ca pāpikaṁ vācaṁ nicchāressāma hitānukampi ca viharissāma mettacittā na dosantarā, tañ ca puggalaṁ mettāsahagatena cetesā pharitvā viharissāma, tadārammaṇañ ca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharissāmāti. Evaṁ hi vo bhikkhave sikkhitabbaṁ.

[54]

Sn. v. 835:

Disvāna Taṇhaṁ Aratiñ ca Rāgaṁ

nāhosi chando api methunasmiṁ.

Kim ev’ idaṁ muttakarīsapuṇṇaṁ?

Pādā pi naṁ samphusituṁ na icche.

[55]

D. III, 212: Atthi kho āvuso tena Bhagavatā jānatā passatā arahatā Sammā-Sambuddhena dve dhammā sammadakkhātā. Tattha sabbeh’eva saṁgāyitabbaṁ… pe …atthāya hitāya sukhāya deva-manussānaṁ. Katame dve? Hiri ca ottappan ca. (= Hirī ca ottappañ cā ti yaṁ hiriyati hiriyitabbena ottappati ottappitabbenā ti evaṁ vitthāritāni hiri-ottappāni. Api c’ettha ajjhatta-samuṭṭhānā hirī. Bahiddhā samuṭṭhānaṁ ottappaṁ. Attādhipateyyā hirī. Lokādhipateyyaṁ ottappaṁ. Lajjā sabhāva-saṇṭhitā hirī. Bhaya-sabhāva-saṇṭhitaṁ ottappaṁ.— Sv. III, 978).

[56]

A. V, 114: Seyyathā pi bhikkhave upari pabbate thullaphusitake deve vassante deve galagalāyante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti.

[57]

A. IV, 282: Seyyathā pi Byagghapajja tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti ‘ettakena vā onataṁ ettakena vā unnatan’ ti.

[58]

M. II, 261: Seyyathāpi, Sunakkhatta, āsiviso ghoraviso, atha puriso āgaccheyya jīvitukāmo amaritakāmo sukhakāmo dukkhapaṭikkūlo. Taṁ kiṁ maññasi, Sunakkhatta? Apu nu so puriso amussa āsīvisassa ghoravissa hatthaṁ vā aṅguṭṭhaṁ vā dajjā, yaṁ jaññā: Iminā ‘haṁ daṭṭho maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan ti? No h’ etaṁ, bhante.

[59]

It. 84:

Mūḷho atthaṁ na jānāti

Mūlho dhammaṁ na passati,

Andhaṁ tamaṁ tadā hoti

yaṁ moho sahate naraṁ.

[60]

Ud. 68: …sannipātitā kho te deva yāvatikā Sāvatthiyaṁ jaccandhā ‘ti. Tena hi bhaṇe jaccandhānaṁ hatthiṁ dassehi’ti. Evaṁ devā ’ti kho bhikkhave so puriso tassa rañño paṭissutvā jaccandhānaṁ hatthiṁ dassesi: ediso jaccandhā hatthī ‘ti. Ekaccānaṁ jaccandhānaṁ hatthissa sisaṁ dassesi: ediso jaccandhā hatthī ‘ti, …Ye hi bhikkhave jaccandhehi hatthissa sisaṁ diṭṭhaṁ ahosi, te evam āhaṁsu: ediso deva hatthī seyyathā pi kumbho ‘ti…

[61]

S. III, 108-9: Dvidhāpatho ti kho Tissa vicikicchāyetaṁ adhivacanaṁ. Vāmamaggo ti kho Tissa aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathīdaṁ micchādiṭṭhiyā …micchāsamādhissa. Dakkhiṇamaggo ti kho Tissa ariyassetaṁ aṭṭhangikassa maggassa adhivacanaṁ, seyyathīdaṁ sammādiṭṭhiyā… sammāsamādhissa.

[62]

Javana.

[63]

Pañcakkhandhā, pañcupādānakkhandhā, pañcadhammakkhandhā.

[64]

Sankhata-dhammā.

[65]

A. III, 134: Idha bhikkhave bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññakkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanak-khandhena samannāgato hoti.

[66]

Āyatana, dhātu, sacca.

[67]

D. III, 102: Chay imāni bhante ajjhattika-bāhirāni āyatanāni, cakkhuṁ c’ eva rūpā ca, sotañ c’ eva saddā ca, ghānañ c’ eva gandhā ca, jivhā c’ eva rasā ca, kāyo c’ eva phoṭṭhabbā ca, mano c’ eva dhammā ca.

[68]

∗ Unintelligible.

[69]

Lit. Nijjīva.

[70]

In rendering the paccayas, here and elsewhere, in this translation, we have generally followed Venerable Nyāṇatiloka Mahā Thera’s “Paṭiccasamuppāda”.

[71]

∗ Unintelligible.

[72]

∗∗ The meaning is not clear.

[73]

Cp. Abhms. , 127.

[74]

Cp. D. I, 54: Seyyathā pi nāma sutta-guḷe khitte nibbeṭhiyamānam eva phaleti. Perhaps the simile was drawn from this portion of the sutta.

[75]

Cp. Abhms. , 30 for mango simile.

[76]

Cp. Abhms. , 128.

[77]

Sammā -manasikāra (?)

[78]

∗ Not quite clear.

[79]

Vbh. 87: Aṭṭhārasa dhātuyo: cakkhudhātu rūpadhātu cakkhuviññāṇadhātu sotadhātu saddadhātu sotaviññāṇadhātu ghānadhātu gandhadhātu ghānaviññāṇadhātu jivhādhātu rasadhātu jivhāviññāṇadhātu kāyadhātu phaṭṭhabbadhātu kāyaviññāṇadhātu manodhātu dhammadhātu manoviññāṇadhātu.

[80]

Ud. 1; S. II, 1: Avijjāpaccayā bhikkhave saṅkhārā; saṅkhārapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ soka-parideva-dukkha-domanass-upāyāsā sambhavanti. Evam ’etassa kevalassa dukkhakkhandhassa samudayo hoti.

[81]

Ud. 2; S. II, 1-2: Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ soka-parideva-dukkha-domanassupāyāsā nirujjhanti. Evam ‘etassa kevalassa dukkhakkhandhassa nirodho hotīti.

[82]

S. II, 94: Yañ ca kho etaṁ bhikkhave vuccati cittaṁ iti pi mam iti pi viññāṇaṁ iti pi tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

Taṁ kissa hetu? Digharattaṁ hetaṁ bhikkhave assutavato puthujjanassa ajjhositaṁ mamāyitaṁ parāmaṭṭhaṁ etaṁ mama eso hamasmi eso me attā ti.

Tasmā tatrāssutavā puthujjano nālaṁ nibbindituṁ nālaṁ virajjituṁ nālaṁ vimuccituṁ.

[83]

S. II, 114: Seyyathāpi āvuso dve naḷakalāpiyo aññamaññaṁ nissāya tiṭṭheyyuṁ, evam eva kho āvuso nāmarūpapaccayā viññāṇaṁ viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso…

[84]

Cp. Vbh.-a. 180:

Dukkhī sukhaṁ patthayati, sukhī bhiyyo pi icchati,

upekhā pana santattā sukham icc’ eva bhāsitā.

[85]

Cp.

1. Vbh.-a. 196: Bīje sati ankuro viya.

2. Mv. XV, 43: Bījamhā nikkhamma ankuro.

[86]

Cp. S. II, 178: Anamataggāyaṁ bhikkhave saṁsāro pubbākoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.

[87]

1. Cp. S. IV, 50: Avijjā kho bhikkhu eko dhammo yassa pahānā bhikkhuno avijjā pahiyati vijjā uppajjatīti.

2. Netti. 79: Vuttaṁ hi: avijjāpaccayā saṁkhārā, saṁkhārapaccayā viññāṇaṁ. Evaṁ sabbo paṭiccasamuppādo. Iti avijjā avijjāya hetu, ayonisomanasikāro paccayo. Purimikā avijjā pacchimikāya avijjāya hetu. Tattha purimikā avijjā avijjānusayo, pacchimikā avijjā avijjāpariyuṭṭhānam. Purimiko avijjānusayo pacchimikassa avijjāpariyuṭṭhānassa hetubhūt paribrūhanāya bījaṅkuro viya samanantarahetutāya. Yaṁ pana yatthā phalaṁ nibbattati, idaṁ tassa param- parahetutāya hetubhūtaṁ. Duvidho hi hetu: samanantarahetu paraṁparahetu ca. Evaṁ avijjāya pi duvidho hetu: samanantarahetu paraṁparahetu ca.

[88]

Cp.

1. Dhs. 79, Sec. 390: Yaṁ tasmiṁ samaye aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asaṁgāhanā apariyogāhanā asamapekkhanā apaccavekkhanā apaccakkhakammaṁ dummejjhaṁ balyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ—ayaṁ tasmiṁ samaye moho hoti.

2. Netti. 14: Paññāya anusayā pahiyyanti, anusayesu pahīnesu pariyuṭṭhānā pahiyyanti. Kissa anusayassa pahīnattā? Taṁ yathā khandhavantassa rukkhassa anavasesamūluddharaṇe kate pupphaphalapavāḷaṅkurasantati samucchinnā bhavati, evaṁ anusayesu pahīnesu pariyuṭṭhānasantati samucchinnā bhavati pidahitā paṭicchannā. Kena? Paññāya.

3. Peṭaka. 105: Tathā hi purimā koṭi na paññāyati; tattha avijjānusayo avijjāpariuṭṭhānassa hetu purimā hetu pacchā paccayo sā pi avijjā saṅkhārānaṁ paccayo.

[89]

Cp. M. I. 54; Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho.

[90]

Sankhata asankhata.

[91]

S. II, 92; D. II, 55: ‘Acchariyaṁ bhante abbhutaṁ bhante yāva gambhīro cāyaṁ bhante paṭicca-samuppādo gambhirāvabhāso ca. Atha ca pana me uttānakuttānako viya khāyatīti.’

Ma h’evaṁ Ānanda avaca, mā h’evaṁ Ānanda avaca. Gambhīro cāyaṁ Ānanda paṭicca-samuppādo gambhīrāvabhāso ca.

[92]

Hetu-phala-sandhi.

[93]

bhava-sandhi.

[94]

Phala-hetu-sandhi.

[95]

Bhava-jāti-sandhi. Cp. Spk. II, 72: Bhava-jātinam antare eko ti.

[96]

Cp.

1. Abhms. V, par. 12: … Tathā ca marantānaṁ pana maraṇakāle yathārahaṁ abhimukhībhūtaṁ bhavantare paṭisandhi-janakaṁ kammaṁ vā taṁ kamma-karaṇa- kāle rūpādikam upaladdha-pubbam upakaraṇa-bhūtañ ca kamma-nimittaṁ vā anantaram uppajjamānabhave upalabhitabbam upabhoga-bhūtañ ca gati-nimittac vā kamma-balena channaṁ dvārānaṁ aññatarasmiṁ paccupaṭṭhāti.

2. Spk. II, 218: Maṁsa-pesi-vatthuśmiṁ: goghāṭako ti, go-maṁsapesiyo katvā, sukkhāpetvā, vallūra-vikkayena anekāni vassāni jīvikaṁ kappesi. Ten’ assa narakā cavana-kāle maṁsa pesī yeva nimittaṁ ahosi. So maṁsa-pesi-peto jāto.

3. Spk. II, 372-73: Ettakesu ṭhānesu Channa-tthero Sāriputta-ttherena pucchita-pucchitaṁ pañhaṁ arahatte pakkhipitvā kathesi. Sāriputta-tthero pana tassa puthujjana-bhāvaṁ ñatvāpi ‘tvaṁ puthujjano’ ti vā ‘anāsavo’ ti vā avatvā tuṇhī yeva ahosi. Cunda-tthero pan’ assa puthujjana-bhāvaṁ ñapessāmī ti cintetvā ovādaṁ adāsi.

…

Satthaṁ āharesī ti, jīvita-hāraka-satthaṁ āhari, kaṇṭhanāḷaṁ chindi. Ath’ assa tasmiṁ khaṇe-bhayaṁ okkami, gatinimittaṁ upaṭṭhāsi. So attano puthujjana- bhāvaṁ ñatvā, saṁvigga-citto vipassanaṁ paṭṭhapetvā, sankhāre parigaṇhanto arahattaṁ patvā, samasīsi hutvā, parinibbuto. 4. Vbh.-a. 156: Gatinimittaṁ nāma nibbattanaka-okāse eko vaṇṇo upaṭṭhāti. Tattha niraye upaṭṭhahante lohakumbhī-sadiso hutvā uppaṭṭhāti. Manussaloke upaṭṭhahante mātukucchi kambalayāna-sadisā hutvā upaṭṭhāti. Devaloke upaṭṭhahante kappa- rukkha-vimāna-sayanādīni upaṭṭhahanti.

[97]

Mil. 71: Rājā āha: Bhante Nāgasena, na ca sankamati paṭisandahati cāti.— Āma

mahārāja, na ca sankamati paṭisandahati cāti.—Katham bhante Nāgasena na ca sankamati paṭisandahati ca, opammaṁ karohīti.—Yathā mahārāja kocid evd puriso padīpato padīpaṁ padipeyya, kin nu kho so mahārāja padipo padipamhā sankanto ti.—Na hi bhante ti.— Evam eva kho mahārāja na ca sankamati paṭisandahati cāti.

[98]

M. II, 262 ff.: Saṁvattanikaṁ viññaṇaṁ.

[99]

∗ The text is very confused here.

[100]

S. II, 104: Paccudāvattati kho idaṁ viññaṇam nāmarūpamhā nāparaṁ gacchati, ettāvatā jāyetha vā jīyetha vā miyetha vā cavetha vā upapajjetha vā yad idaṁ nāmarūpapaccayā viññāraṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, …pe…

[101]

Pts. I, 52: Purimakammabhavasmiṁ moho avijjā, āyuhanā saṅkhārā, nikanti taṅhā, upagamanaṁ upādānaṁ, cetanā bhavo; ime pañca dhammā purimakammabhavasmiṁ idha paṭisandhiyā paccayā …Idha paripakkattā āyatanānaṁ moho avijjā, āyuhanā saṅkhārā, nikanti taṅhā, upagamanaṁ upādānaṁ, cetanā bhavo; ime pañca dhammā idhakamma-bhavasmiṁ āyatiṁ paṭisandhiyā paccayā. Āyatiṁ paṭisandhi viññāṇaṁ, okkanti nāma-rūpaṁ, pasādo āyatanaṁ, phuṭṭho phasso, vedayitaṁ vedanā; ime pañca dhammā āyatiṁ upapattibhavasmiṁ idha katassa kammassa paccayā. Iti ime catusaṅkhepe tayo addhe visatiyā ākārehi tisandhiṁ paṭiccasamuppādaṁ jānāti passati aññāti paṭivijjhati. Tañ ñātaṭṭhena ñāṇaṁ, pajānanaṭṭhena paññā; term vuccati—‘Paccaya pariggahe paññā dhammaṭṭhitiñāṇaṁ’.

[102]

There is another classification of conditioned arising at Netti. 67: Es’ ev’ anto dukkh- assā ti paṭiccasamuppādo. So duvidho: lokiko ca lokuttaro ca. Tattha lokiko: avijjāpaccayā saṁkhārā yāva jarāmaraṇā, lokuttaro: sīlavato avippaṭisāro jāyati yāva nāparaṁ itthattāyā ti pajānāti. See note 1 (c), and last note of appendix.

[103]

Not traced. Cp. Sv. I, 37: Kammassakā hi sattā, attano kammānurūpaṁ eva gatiṁ gacchanti, n’eva pitā puttassa kammena gacchati, na putto pitu kammena, na matā puttassa, na putto mātuyā, na bhātā bhaginiyā, na ācariyo antevāsino, na antevāsī ācariyassa kammena gacchati.

[104]

D. II, 304 ff; Vbh. 99: Cattāri ariyasaccāni: dukkhaṁ ariyasaccaṁ dukkhasamudayo ariyasaccaṁ dukkhanirodho ariyasaccaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ.

Tattha katamaṁ dukkhaṁ ariyasaccaṁ?

Jāti pi dukkhā jarā pi dukkhā maraṇaṁ pi dukkhaṁ sokaparidevadukkhadomanas-supāyāsā pi dukkhā appiyehi sampayogo dukkho piyehi vippayogo dukkho yam p’icchaṁ na labhati tarn pi dukkhaṁ; sankhittena pancupādānakkhandhā pi dukkhā.

[105]

1. Cp. Vbh. 99: Tattha katamā jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho ayaṁ vuccati jāti.

Tattha katamā jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇdiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko: ayaṁ vuccati jarā.

Tattha katamaṁ maraṇaṁ? Yā tesaṁ tesaṁ…cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassa upacchedo: idaṁ vuccati maraṇaṁ.—The explanation given above is quite different. 2. Cp. Vbh. 367: Maraṇaṁ paṭicca bhayaṁ bhayāriakaṁ chambhitattaṁ lomahaṁso cetaso utrāso: idaṁ vuccati maraṇabhayaṁ. 3. Vbh. 99-100: Tattha katamo soko? ñātivyasanena vā phuṭṭhassa bhogavyasanena vā phuṭṭhassa rogavyasanena vā phuṭṭhassa sīlavyasanena vā phuṭṭhassa diṭṭhivyasanena vā phuṭṭhassa aññataraññatarena vyasanena samannāgatassa aññataraññatarena dukkhadham-mena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko cetaso parijjhāyana domanassaṁ sokasallaṁ: ayaṁ vuccati soko (—Cp. Nd1. , 128 which adds antoḍāho antopariḍāho to the list.).

Tattha katamo paridevo? ñātivyasanena vā phuṭṭhassa … ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ vācā palāpo vippalāpo lālapo lālapanā lālapitattaṁ: Ayaṁ vuccati paridevo.

Tattha katamaṁ dukkhaṁ? Yaṁ kāyikaṁ asātaṁ kāyikaṁ dukkhaṁ kāyasamphas-sajaṁ asātaṁ dukkhaṁ vedayitaṁ kāyasamphassajā asātā dukkhā vedanā: idaṁ vuccati dukkhaṁ.

Tattha katamaṁ domanassaṁ? Yaṁ cetasikaṁ asātaṁ cetasikaṁ dukkhaṁ cetosamphassajaṁ asātaṁ dukkhaṁ vedayitaṁ cetosamphassajā asātā dukkhā vedanā: idaṁ vuccati domanassaṁ.

Tattha katamo upāyāso? ñātivyasanena vā phuṭṭhassa … āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ: ayaṁ vuccati upāyāso.

Tattha katamo appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā ye vā pan’ assa te honti anatthakāmā ahitakāmā aphāsukāmā ayogakkhemakāmā, yā tehi saṁgati samāgamo samodhānaṁ missibhāvo: ayaṁ vuccati appiyehi sampayogo dukkho.

Tattha katamo piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā …,ye vā pan’assa te honti atthakāmā hitakāmā phāsukāmā yogakkhemakāmā, mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi asaṁgati asamāgamo asamodhānaṁ amissibhāvo: ayaṁ vuccati piyehi vippayogo dukkho. 4. Vbh. 101: Tattha katamaṁ yam p’ icchaṁ na labhati tam pi dukkhaṁ? Jātidhammānaṁ sattānaṁ evaṁ icchā uppajjati: aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyāti, na kho pan’ etaṁ icchāya pattabbaṁ: idam pi yam p’ icchaṁ na labhati tam pi dukkhaṁ. Jarādhammānaṁ sattānaṁ …pe… vyādhidhammānaṁ sattānaṁ maraṇadhammānaṁ sattānaṁ sokaparidevadukkhadomanassupāyāsadhammānaṁ sattānaṁ evaṁ icchā uppajjati: aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun ti, na kho pan ’etaṁ icchāya pattabbaṁ: idaṁ pi yam p’ icchaṁ na labhati tarn pi dukkhaṁ.

Tattha katame saṁkhittena pañcupādānakkhandhā pi dukkhā? Seyyathīdaṁ: rūpūpādānakkhandho vedanūpādānakkhandho saññūpādānakkhandho saṁkhārūpādānakkhandho viññāṇūpādānakkhandho: ime vuccanti saṁkhittena pañcupādānakkhandhā pi dukkhā.

Idaṁ vuccati dukkhaṁ ariyasaccaṁ.

[106]

D. III, 216: Tisso dukkhatā: Dukkha-dukkhatā, saṁkhāra-dukkhatā, viparināmadukkhatā. The order is different here.

[107]

Ucchedadhiṭṭhi.

[108]

S. V, 421; Vin. I, 10: Vbh. 101-3; D. II, 308-10: Katamañ ca bhikkhave dukkhasamudayaṁ ariya-saccaṁ? Yāyaṁ taṇhā ponobhavikā nandi-rāga-sahagatā tatra tatrābhinandinī, seyyathīdaṁ kāma-taṇhā bhava-taṇhā vibhava-taṇhā.

Sā kho pan’ esā bhikkhave taṇhā kaitha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṁ loke piya-rūpaṁ sāta-rūpaṁ, etth’ esā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Kiñci loke piya-rūpaṁ sāta-rūpaṁ? Cakkhuṁ loke piya-rūpaṁ sāta-rūpaṁ…pe…Sotaṁ loke …Ghānaṁ loke … Jivhā loke …Kāyo loke … Mono loke … Rūpā loke … pe …

Cakkhu-viññāṇaṁ loke… pe…

Cakkhu-samphasso loke… pe…

Cakkhu-samphassajā vedanā loke… pe…

Rūpa-saññā loke… pe…

Rūpa-sañcetanā loke… pe…

Rūpa-taṇhā loke… pe…

Rūpa-vitakko loke… pe…

Rūpa-vicāro loke… pe…

Dhamma-vicāro loke piya-rūpaṁ sāta-rūpaṁ etth’ esā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṁ vuccati bhikkhave dukkha-samudayaṁ ariya-saccaṁ.

[109]

D. II, 310-11: Katamañ ca bhikkhave dukkha-nirodhaṁ ariya-saccaṁ? Yo tassā yeva taṇhāya asesa-virāga-nirddho cāgo paṭinissaggo mutti anālayo… Idaṁ vuccati bhikkhave dukkha-nirodhaṁ ariya-saccaṁ.

[110]

D. II, 311-13: Katamañ ca bhikkhave dukkha-nirodha-gāmini-paṭipadā ariya-saccaṁ? Ayam eva Ariyo Aṭṭhangiko Maggo, seyyathīdaṁ sammādiṭṭhi sammā-saṁkappo sammā-vācā sammā-kammanto sammā-ājīvo sammā-vāyāmo sammā-sati sammā-samādhi.

Katamā ca bhikkhave sammā-diṭṭhi? Yaṁ kho bhikkhave dukkhe ñāṇaṁ dukkha-samudaye ñāṇaṁ dukkha-nirodhe ñāṇaṁ dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṁ, ayaṁ vuccati bhikkhave sammā-diṭṭhi.

Katamo ca bhikkhave sammā-saṁkappo? Nekkhamma-saṁkappo avyāpāda-saṁ-kappo avihiṁsā-saṁkappo, ayaṁ vuccati bhikkhave sammā-saṁkappo.

Katamā ca bhikkhave sammā-vācā? Musā-vādā veramaṇī, pisuṇāya: vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṁ vuccati bhikkhave sammā-vācā.

Katamo ca bhikkhave sammā-kammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesu micchācārā veramaṇī, ayaṁ vuccati bhikkhave sammā-kammanto.

Katamo ca bhikkhave sammā-ājīvo? Idha bhikkhave ariya-sāvako micchā-ājīvaṁ pahāya sammā-ājīvena jīvikaṁ kappeti, ayaṁ vuccati bhikkhave sammā-ājīvo.

Katamo ca bhikkhave sammā-vāyāmo? Idha bhikkhave bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati, viriyaṁ ārabhati, cittaṁ paggaṇhāti padahati. Uppannānaṁ papākānaṁ akusalānaṁ. dhammānaṁ pahanāya chandaṁ janeti vāyamati, viriyaṁ ārabhati, cittaṁ paggaṇhāti padahati. Anup-pannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati, viriyaṁ ārabhati, cittaṁ paggaṇhāti padahati. Upannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati, viriyaṁ ārabhati, cittaṁ paggaṇhāti padahati. Ayaṁ vuccati bhikkhave sammā-vāyāmo.

Katamā ca bhikkhave sammā-sati? Idha bhikkhave bhikkhu kaye kāyānupassī viharati ātāpi sampajāno satimā vineyya loke abhijjhā-domanassaṁ, vedanāsu…pe… citte…pe…dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā-domanassaṁ. Ayaṁ vuccati bhikkhave sammā-sati.

Katamo ca bhikkhave sammā-samādhi? Idha bhikkhave bhikkhu vivicc’ eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pīti-sukhaṁ paṭhamajjhānaṁ upasampajja viharati. Vitakka-vicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodi-bhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pīti-sukhaṁ dutiyajjhānaṁ upasampajja viharati. Pītiya ca virāgā upekhako viharati sato ca sampajāno, sukhañ ca kāyena paṭisaṁvedeti yan taṁ ariyā ācikkhanti: ‘upekhako satimā-sukha vihāri ti’ tatiya-jjhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubb’ eva somanassa-domanassānaṁ atthagamā adukkhaṁ asukhaṁ upekhā-sati-pārisuddhiṁ catutthajjhānaṁ upasampajja viharati. Ayaṁ vuccati bhikkhave sammā-samādhi.

Idaṁ vuccati bhikkhave dukkha-nirodha-gāminī-paṭipadā ariya-saccaṁ.

[111]

1. S. V, 422: Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan ti me bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi ñāṇaṁ udapādi paññā udapādi vijjā udapādi āloko udapādi…Taṁ kho panidaṁ…pariññātan ti me bhikkhave… āloko udāpādi.

…Taṁ kho panidaṁ dukkhasamudayam ariyasaccam pahātabban ti me bhikkhave pubbe…pahīnan ti me bhikkhave pubbe… āloko udapādi.

…Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban ti me bhikkhave pubbe…sacchikatan ti me bhikkhave pubbe… āloko udapādi.

…Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccam bhāvetabban ti me bhikkhave pubbe…bhāvitan ti me bhikkhave pubbe…āloko udapādi. 2. Cp. Abhmv. vv. 1382-83:

Pariññābhisamayena, dukkhaṁ abhisameti so

Pahānābhisamen’ esa, tathā samudayam pi ca,

bhāvanā-vidhinā yeva, maggaṁ abhisameti taṁ

ārammaṇakriyāy’ eva, nirodhaṁ sacchikaroti so.

[112]

Padattha.

[113]

Lakkhaṇa.

[114]

Kama.

[115]

Upamā.

[116]

Ekavidhādi.

[117]

Cp.

1. A. III, 238: Seyyathā pi bho puriso ābādhiko dukkhito bāḷhagilāno, tassa kusalo bhisakko ṭhānaso ābādhaṁ nīhareyya, evam eva kho bho yato yato tassa bhoto Gotamassa dhammam suṇāti yadi suttaso yadi geyyaso yadi veyyākaraṇaso yadi abbhutadhammaso, tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṁ gacchanti.

2. A. IV, 340: ‘Bhisakko’ ti bhikkhave Tathāgatass’ etaṁ adhivacanaṁ arahato sammāsambuddhassa.

3. It. 101: Aham-asmi bhikkhave brāhmaṇo yācayogo sadā payatapāṇi antimade- hadhāro anuttaro bhisakko sallakatto (=Anuttaro bhisak(k)o sallakatto ti dutti- kicchassa vaṭṭadukkharogassa tikicchanato uttamo bhisak(k)o, aññehi anuddha- ranīyānaṁ rāgādisallānaṁ kantanato samucchedavasem samuddharaṇato uttamo sallakantanavejjo—It.-a. II, 143).

4. Peṭaka. 123-24: Tattha dve rogā sattānaṁ avijjā ca bhavataṇhā ca. Etesaṁ dvinnaṁ rogānaṁ nighātāya Bhagavatā dve bhesajjāni vuttānt samatho ca vipassanā ca. Imāni dve bhesajjāni paṭisevento dve aroge sacchikaroti: rāga-virāgaṁ cetovimuttiṁ avijjāvirāgañ ca paññāvimuttiṁ.

Tattha taṇhārogassa samatho bhesajjaṁ, rāgavirāgā cetovimutti arogaṁ. Avijjārogassa vipassanā bhesajjaṁ, avijjāvirāgā paññāvimutti arogaṁ.

Evaṁ hi Bhagavā c’āha: dve dhammā pariññeyyā nāmañ ca rūpañ ca, dve dhammā pahātabbā avijjā ca bhavataṇhā ca, dve dhammā bhāvetabbā samatho ca vipassanā ca, dve dhammā sacchikātabbā vijjā ca vimutti cā ti.

Tattha samathaṁ bhāvento rūpaṁ parijānāti. Rūpaṁ parijānanto taṇhaṁ pajahati. Taṇhaṁ pajahanto rāgavirāgā cetovimuttiṁ sacchikaroti. Vipassanaṁ bhāvento nāmaṁ parijānāti. Nāmaṁ parijānanto avijjaṁ pajahati. Avijjaṁ pajahanto avijjāvirāgā paññāvimuttiṁ sacchikaroti.

Yadā bhikkhuno dve dhammā pariññātā bhavanti nāmañ ca rūpañ ca, tathā’ssa dukkhadhammā pahīnā bhavanti avijjā ca bhavataṇhā ca. Dve dhammā bhāvitā bhavanti samatho ca vipassanā ca. Dve dhammā sacchikātabbā bhavanti vijjā ca vimutti ca.

[118]

1. S. IV, 174-5: Atha kho so bhikkhave tassa purisassa evam assa. Ayaṁ kho mahā udakaṇṇavo orimantīraṁ sāsaṅkaṁ sappaṭibhayaṁ pārimantīraṁ khemaṁ appaṭibhayaṁ natthi ca nāvā santāraṇī uttarasetu vā aparāpāraṁgamanāya. Yaṁ nūnāhaṁ tiṇakaṭṭha-sākhā-palāsaṁ saṅkaḍḍhitvā kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ gaccheyyanti.

Mahā udakaṇṇavo ti kho bhikkhave catunnaṁ oghānaṁ adhivacanaṁ, kāmoghassa bhavoghassa diṭṭhoghassa avijjoghassa.

Orimantīraṁ sāsaṅkaṁ sappaṭibhayan ti kho bhikkhave sakkāyassetaṁ adhivacanaṁ.

Pārimantīraṁ khemaṁ appaṭibhayan ti kho bhikkhave nibbānassetaṁ adhivacanaṁ.

Kullan ti kho bhikkhave ariyassetaṁ aṭṭhangikassa maggassa adhivacanaṁ, seyyathīdaṁ sammādiṭṭhiyā… pe … sammāsamādhissa.

Hatthehi ca pādehi ca vāyāmo ti kho bhikkhave viriyārambhassetaṁ adhivacanaṁ.

Tiṇṇo pārangato thale tiṭṭhati brāhmaṇo ti kho bhikkhave arahato etaṁ adhi-vacanan ti. 2. Sn. 321:

Yathā pi nāvaṁ daḷaṁ āruhitvā

Phiyen’ arittena samangibhūto,

so tāraye tattha bahū pi aññe

tatr’ ūpāyaññū kusalo mutīmā.

[119]

Cp.

1. M. 1, 139-40: Kathañ ca bhikkhave bhikkhu ariyo pannaddhajo pannabhāro visamyutto hoti? Idha bhikkhave bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālavatthukato anabhāvakato āyatiṁ anuppādadhammo. Evaṁ kho bhikkhave bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.

2. Th. 604, 656:

Pariciṇṇo mayā satthā, kataṁ buddhassa sāsanaṁ,

ohito garuko bhāro bhavanetti samūhatā.

3. Dh. 402; Sn. 626:

Yo dukkhassa pajāṇāti, idh’ eva khayam attano,

pannabhārāṁ visaṁyuttaṁ, tam ahaṁ brūmi ‘Brāhmaṇaṁ’.

4. S. III, 25-6: Sāvatthiyaṁ Tatra kho … pe …

Bhārañ ca vo bhikkhave desissāmi, bhārahārañ ca bhārādānañ ca bhāranikkhe-panañ ca. Taṁ suṇātha…

Katamo ca bhikkhave bhāro? Pañcupādānakkhandhā tissa vacanīyaṁ. Katame pañca? Seyyathīdaṁ rūpupādānakkhandho…viññāṇupādānakkhandho. Ayaṁ vuccati bhikkhave bhāro.

Katamo ca bhikkhave bhārahāro? Puggalo tissa vacanīyaṁ. Yoyaṁ āyasmā evaṁ nāmo evaṁ gotto. Ayaṁ vuccati bhikkhave bhārahāro.

Katamañ ca bhikkhave bhārādānaṁ? Yāyaṁ taṇhā ponobhavikā nandirāga- sahagatā tatra tratrābhinandinī seyyathīdaṁ, kāmataṇhā bhavataṇhā vibhava-taṇhā. Idaṁ vuccati bhikkhave bhārādānaṁ.

Katamañ ca bhikkhave bhāranikkhepanaṁ? Yo tassā-yeva taṇhāya asesa- virāganirodho cāgo paṭinissaggo mutti anālayo. Idaṁ vuccati bhikkhave bhāra- nikkhepanan ti.

Idam avoca Bhagavā … etad avoca Satthā:

Bhārā have pañcakkhandhā,bhārahāro ca puggalo,

bhārādānaṁ dukkhaṁ loke,

bhāranikkhepanaṁ sukhaṁ.

Nikkhipitvā garuṁ bhāraṁ,

aññaṁ bhāraṁ anādiya,

samūlaṁ taṇhaṁ abbhuyha,

nicchāto parinibbuto.

[120]

Cp.

1. D. III, 273: It’ ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā Tathāgatena abhisambuddhā*.* (= Bhūtā ti sabhāvato vijjamānā. Tacchā ti yathāvā. Tathā ti yathā vuttā tathā sabhāvā. Avitathā ti yathā vuttā na tathā na honti. Anaññathā ti vutta-ppakārato na aññathā—Sv. III, 1057).

2. S. V, 430-31: Cattārimāni bhikkhave tathāni avithatāni anaññathāni. Katamāni cattāri? Idaṁ dukkhan ti bhikkhave tatham etaṁ avitatham etaṁ anaññatatham etam. Ayaṁ dukkhasamudayo ti tatham etaṁ…ayaṁ dukkhanirodho ti tatham etaṁ… Ayaṁ dukkhanirodhagāminī paṭipadā ti tatham etaṁ avitatham etaṁ anaññatham etaṁ. (= Sabhāva-vijahan’ aṭṭhena tathaṁ. Dukkhaṁ hi dukkham eva vuttaṁ sabhāvassa amoghatāya avitathaṁ. Na dukkhaṁ adukkhaṁ nāma hoti. Añña-sabhāvānupagamena anaññathaṁ. Na hi dukkhaṁ samudayādi-sabhāvaṁ upagacchati. Samudayādīsu pi es’ eva nayo ti—Spk. III, 298).

[121]

Vbh. 116: Dve saccā lokiyā; dve saccā lokuttarā.

[122]

Vbh. 12; Dhs. par. 584-85: Sabbaṁ rūpaṁ…lokiyaṁ sāsavaṁ saṁyojaniyaṁ gantha- niyaṁ oghaniyaṁ yoganiyaṁ nīvaraṇiyaṁ parāmaṭṭhaṁ upādāniyaṁ saṅkilesikaṁ.

[123]

Vbh. 116: Tiṇi saccā saṁkhatā; nirodhasaccaṁ asaṁkhataṁ.

[124]

∗ Should read ‘with’. Perhaps an error (see next footnote).

[125]

Vbh. 116: Tiṇi saccā rūpā; dukkasaccaṁ siyā rūpaṁ siyā arūpaṁ.

[126]

Vbh. 112: Samudayasaccaṁ akusalaṁ; maggasaccaṁ kusalaṁ, nirodhasaccaṁ avyākataṁ dukkhasaccaṁ siyā kusalaṁ siyā akusalaṁ siyā avyākataṁ.

[127]

See n. 1 (a).

[128]

Samatha.

[129]

Vipassanā.

[130]

∗ This whole sentence is given as dukkha-dukkha.

[131]

∗∗ Perhaps should read ‘roots’ —Tiṇi akusala mūlāni.

[132]

Sīla, samādhi, paññā.

[133]

The text is not quite clear.

[134]

Netti. 85: Tattha rūpaṁ paṭhamaṁ vipallāsavatthu: asubhe subhan ti, vedanā dutiyaṁ. vipallāsavatthu: dukkhe sukhan ti, saññā saṁkhārā ca tatiyaṁ vipallāsavatthu: anatiani attā, viññāṇaṁ catutthaṁ vipallāsavatthu: anicce niccan ti.

[135]

Cattāro satipaṭṭhānā.

[136]

D. III, 234: Pañca gatiyo. Nirayo, tiracchāna-yoni, pettivisayo, manussā, devā.

[137]

D. III, 234: Pañca nīvaraṇāni. Kāmacchanda-nīvaraṇaṁ, vyāpāda-nīvaraṇaṁ, thīna-middha-nīvaraṇaṁ, uddhacca-kukkucca-nīvaraṇaṁ, vicikicchā-nīvaraṇaṁ.

[138]

A. V, 16: Pañcaṅgavippahīno bhikkhave bhikkhu pañcaṅgasamannāgato imasmiṁ dhamma-vinaye ‘kevalī vusitavā uttamapuriso’ ti vuccati.

Kathañ ca bhikkhave bhikkhu pañcangavippahīno hoti? Idha bhikkhave bhikkhuno kāmacchando pahīno hoti, vyāpādo pahīno hoti, thīnamiddhaṁ pahīnaṁ hoti, uddhacca-kukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. Evaṁ kho bhikkhave bhikkhu pañcaṅga-vippahīno hoti.

Kathañ ca…pañcaṅgasamannagato hoti? Idha bhikkhave bhikkhu asekhena sīlak-khandhena samannāgato hoti, asekhena samādhikkhaṇdhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Evaṁ kho bhikkhave bhikkhu pañcaṅgasamannāgato hoti.

Pañcaṅgavippahīno kho bhikkhave bhikkhu pañcaṅgasamannāgato imasmiṁ dhamma-vinaye ‘kevalī vusitavā uttamapuriso’ ti vuccatī ti.

[139]

S. IV, 70: Chay ime bhikkhave phassāyatanā aḍantā aguttā arakkhitā asaṁvutā dukkhā-dhivāhā honti. Katame cha? Cakkhuṁ…mono bhikkhave phassāyatanaṁ adantaṁ…

[140]

S. II, 3: Katamā ca bhikkhave taṇhā? Cha yime bhikkhave taṇhākāyā. Rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā. Ayāṁ vuccati bhikkhave taṇhā.

[141]

Cp. A. III, 290-92; D. III, 247-50: Cha nissaraṇīya dhātuyo…

1. nissaraṇaṁ h’ etaṁ āvuso vyāpādassa, yadidaṁ mettā ceto-vimutti…

2. nissaraṇaṁ h’ etaṁ āvuso vihesāya, yadidaṁ karuṇā ceto-vimutti…

3. nissaraṇaṁ h’ etaṁ āvuso aratiyā, yadidaṁ muditā ceto-vimutti…

4. nissaraṇaṁ h’ etaṁ āvuso rāgassa, yadidaṁ upekhā ceto-vimutti…

5. nissaraṇaṁ h’ etaṁ āvuso sabba-nimittānaṁ, yadidaṁ animittā ceto-vimutti…

6. nissaraṇaṁ h’ etaṁ āvuso vicikicchā-kathaṁkathā-sallassa, yadidaṁ ‘asmīti’ māna-samugghāto.

[142]

D. III, 253: Satta viññāṇa-ṭṭhitiyo (1) Sant’ āvuso sattā nānatta-kāyā nānatta-saññino, seyyathā pi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṁ paṭhamā yiññāṇa-ṭṭhiti. (2) Sant’ āvuso sattā nānatta-kāyā ekatta-saññino seyyathā pi devā Brahma-kāyikā paṭhamā-bhinibbattā. Ayaṁ dutiyā viññāṇa-ṭṭhiti. (3) Sant’ āvuso sattā ekatta-kāyā nānatta-saññino, seyyathā pi devā Ābhassarā. Ayaṁ tatiyā viññāṇa- ṭṭhiti. (4) Sant’ āvuso sattā ekatta-kāyā ekatta-saññino, seyyathā pi devā Subhakiṇhā. Ayaṁ catutthā viññāṇa-ṭṭhiti. (5) Sant’ āvuso sattā sabbaso rūpa-saññānaṁ samatikkamā, paṭigha-saññānaṁ atthagamā, nānatta-saññānaṁ amanasikārā, ‘Ananto ākāso ti’ ākāsānañcayatanūpagā. Ayaṁ pañcamī viññāṇa-ṭṭhiti. (6) Sant’ āvuso sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘Anantaṁ viññāṇan ti’ viññāṇañcāyatanūpagā. Ayaṁ chaṭṭhī viññaṇa-ṭṭhiti. (7) Sant’ āvuso sattā. sabbaso viññāṇañcāyatanaṁ samatikkamma ‘N’atthi kiñcīti’ ākiñcaññāyatanūpagā. Ayaṁ sattamī viññāṇa-ṭṭhiti.

[143]

D. III, 254: Satta anusayā. Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānu-sayo, mānānusayo, bhavarāgānusayo, avijjānusayo.

[144]

D. III, 251-2: Satta sambojjhahgā. Sati-sambojjhaṅgo, dhamma-vicaya-sambojjhaṅgo, viriya-sambojjhaṅgo, pīti-sambojjhaṅgo, passaddhi-sambojjhaṅgo, samādhi-sambojjhaṅgo, upekhā-sambojjhaṅgo.

[145]

D. III, 260: Aṭṭha loka-dhammā. Lābho ca alābho ca yaso ca ayaso ca nindā ca pasaṁsā ca sukhañ ca dukkhañ ca.

[146]

D. III, 254: Aṭṭha micchattā. Micchā-diṭṭhi, micchā-saṁkappo, micchā-vācā, micchā-kammanto, micchā-ājīvo, micchā-vāyāmo, micchā-sati, micchā-samādhi.

[147]

D. III, 255: Aṭṭha sammattā. Sammā-diṭṭhi…pe…sammā-samādhi.

[148]

D. III, 263: Nava sattāvāsā. The first four = the first four at footnote above (Satta viññāṇa- ṭṭhitiyo); the fifṭh—Sant’ āvuso sattā asaññino appaṭisaṁvedino seyyathā pi devā Asañña-sattā. Ayaṁ pañcamo sattāvāso…; the next three = (5), (6), (7) of the footnote above; and the last—Sant’ āvuso sattā sabbaso ākiñcaññāyatanaṁ samatikamma nevasaññānāsaññā-yatanūpagā. Ayaṁ navamo sattāvāso.

[149]

Vbh. 390; A. IV, 400-1: Taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkhādhikaraṇaṁ, daṇḍādānasatthādānakalahaviggahavivādā tuvaṁtuvaṁpesuññamusā-vādā aneke pāpakā akusalā dhammā sambhavanti.

Ime kho bhikkhave nava taṇhāmūlakā dhammā ti.

[150]

Pts. I, 86: Nava yoniso manasikāramūlakā dhammā:— aniccato yoniso manasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhitena cittena ‘idam dukkhan’ ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ ti yathābhūtaṁ pajānāti; dukkhato yoniso manasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati,…pe…sukhino cittaṁ samādhiyati, samāhitena cittena ‘idaṁ dukkhan’ ti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayo’ ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ ti yathābhūtaṁ pajānāti; ayaṁ dukkhanirodhagāminī paṭipadā’ ti yathābhūtaṁ pajānāti; anattato yoniso manasikaroto pāmojjaṁ jāyati… pe…Rūpaṁ aniccato yoniso manasikaroto pāmojjaṁ jāyati…pe…rūpaṁ dūkkhato yoniso manasikaroto pāmojjaṁ jāyati…pe… rūpaṁ anattato yoniso manasikaroto pāmojjaṁ jāyati…pe…vedanaṁ, saññaṁ, saṅkhāre, viññāṇaṁ, cakkhuṁ…pe… jarāmaraṇaṁ aniccato yoniso manasikaroto pāmojjaṁ jāyati…pe…jarāmaraṇaṁ dukkhato yoniso manasikaroto pāmojjaṁ jāyati…pe…vedanaṁ, saññaṁ, saṅkhāre, viññānaṁ, cakkhuṁ…pe…jarāmaraṇaṁ anattato yoniso manasikaroto pāmojjaṁ jāyati…pe…sukhino cittaṁ samādhiyati, samāhitena cittena ‘idam dukkhan’ ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ ti yathābhūtaṁ pajānāti. Ime nava yoniso manasikāramūlakā dhammā.

[151]

Cp. Nd1. , 410: Disā sabbā sameritā ti. Ye puratthimāya disāya saṁkhārā, te pi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Ye pacchimāya disāya saṁkhārā, ye uttarāya disāya saṁkhārā, ye dakkhiṇāya disāya saṁkhārā, ye puratthimāya anudisāya saṁkhārā, ye pacchimāya anudisāya saṁkhārā, ye uttarāya anudisāya saṁkhārā, ye dakkhiṇāya anudisāya saṁkhārā, ye heṭṭhimāya disāya saṁkhārā, ye uparimāya disāya saṁkhārā, ye dasadisāsu saṁkhārā, te pi eritā sameritā calitā ghaṭṭitā aniccatāya jātiyā anugatā jarāya anusaṭā byādhinā abhibhūtā maraṇena abbhāhatā dukkhe patiṭṭhitā atāṇā aleṇā asaraṇā asaraṇībhūtā. Bhāsitam pi c’etaṁ:

Kiñcā pi cetaṁ jalatī vimānaṁ

obhāsayaṁ uttariyaṁ disāya

rūpe raṇaṁ disvā sadā pavedhitaṁ,

tasmā rūpe na ramati sumedho. (S. I, 148*).*

Maccun’ abbhāhato loko jarāya parivārito

taṇhāsallena otiṇṇo icchādhumāyika sadā. (Th. 448*;* cp. J. VI, 26*).*

Sabbo ādipito loko, sabbo loko padhupito,

sabbo pajjalito loko, sabbo loko pakampito ti; (S. I, 133*).*

disā sabbā sameritā.

[152]

D. III, 234: Pañc’ oram-bhāgiyāni saṁyojanāni. Sakkāya-diṭṭhi, vicikicchā, silabbata-parāmāso, kāmacchando, vyāpādo.

Pañc’uddham-bhāgiyāni saṁyojanāni. Rūpa-rāgo, arūpa-rāgo, māno, uddhaccaṁ, avijjā.

[153]

Cp.

1. It. 18:

Sa sattakkhattuṁ paramaṁ

sandhāvitvāna puggalo,

dukkhassantakaro hoti

sabbosaṁyojanakkhayā ti.

2. Th. 181-2:

Yato ahaṁ pabbajito sammāsambuddhasāsane,

vimuccamāno uggacchiṁ, kāmadhātuṁ upaccagaṁ.Brahmuno pekkhamānassa tato cittaṁ vimucci me;

akuppā me vimuttīti sabbasaṁyojanakkhayā’ ti.

[154]

A. V, 105: Dasa yimā bikkhave saññā bhāvitā bahulikatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā. Katamā dasa? Asubhasaññā, maraṇasaññā, āhāre paṭikkūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.

[155]

Cp.

1. S. III, 196: Dukkhaṁ dukkhan ti bhante vuccati. Katamannu kho bhante dukkhan ti? Rūpaṁ kho Rādha dukkhaṁ, vedanā dukkhā, saññā, dukkhā, sankhārā dukkhā, viññāṇaṁ dukkhaṁ.

2. Vbh.-a. 50: Yad aniccaṁ taṁ dukkhan ti∗ vacanato pana tad eva khandhapañcakaṁ dukkhaṁ. Kasinā? Abhiṇhasampatipīḷanato. Abhiṇhasampatipīlanākāro dukkhalakkhaṇaṁ. ∗S. III, 22 passim*.*

3. Netti. 42: Pañcakkhandhā dukkhaṁ.

4. Dh. 202:

N’atthi rāgasamo aggi, n’atthi dosasamo kali,

N’atthi khandhādisā dukkhā, n’atthi santiparaṁ sukhaṁ