English
Indeed, the fruit of that kamma does not follow a self-truth. Its means follows when, due to a condition, joy arises, and non-regret also follows. This is the 'imposition' method. The Sutta to Mahānāma the Sakyan [see Saṃyutta Nikāya 5.1017]. If at that time, unmindful and without clear comprehension, one were to die, one would be reborn in the sense-realms. (Regarding) unmindful accumulation: "Do not fear, Mahānāma, that mind of yours has long been imbued with faith, imbued with virtue, imbued with learning and generosity" - this should be elaborated. And what does it show by generosity and wisdom? That which is faith, that is the serenity of the mind. That which is an unclouded resolve, that is faith. For what reason? Its characteristic is uncloudedness. Indeed, faith has the characteristic of uncloudedness. Others say its characteristic is reaching the culmination of purity of qualities, and still others say its characteristic is the acceptance of words. Another way is if one thus considers oneself: "I know nothing" - this is I... There, known, not unknown. This is faith. Another way, the contemplation of danger in sixty-one wrong views: impermanent, suffering, non-self. By that it is established, just as in a deep well, one sees water with the eye, but does not reach it with the body. Thus for him, a noble view arises through reflective endurance, but it is not realized. This is called faith. And it is worldly. Another way: for the ordinary person, it is acceptable that the twenty kinds of personality view are not established. This is not a definitive understanding. But truly, by the view of reality, by the five soft faculties, they are abandoned through the path of seeing. And defilements rooted in view, this is faith. The stream-entry factors are said to be complete in this stage of suffering. In that same stage, the noble ones are said to uphold the training-virtue. In that same stage, soft wisdom is called the faculty of wisdom. In that same stage, disinterest in the aggregates, this is relinquishment. Therefore, faith should be indicated by the foundation of relinquishment. By the ascetic, with a greater mind, that (faith) for him is wrong-viewed faithlessness. That is heedlessly taken up in the snares of seeing. There, the faculty of faith, which desires to serve, thus, from the relinquishment of evil, is not the foundation of relinquishment. By the faculty of wisdom, it is the foundation of wisdom. By virtue, it is the foundation of tranquility. These four qualities cultivate virtue: faith, virtue, relinquishment, and wisdom. There, by faith, one crosses the flood. That which is virtue, this is heedfulness. That which is relinquishment, this is the work of wisdom. That which is wisdom, this is the faculty of wisdom. There, that which is the faculty of faith, that is in the three unwavering confidences. That which is virtue, that is in the faith faculties. That which is relinquishment, that is in the four jhānas. That which is wisdom, that is in the truths. Mindfulness is all-pervading. For that trainee, good is the wage, good is the future state. For that one whose mindfulness is confused, performing virtue, not by confusion of body-mindfulness, those faculties or that root of skillfulness become the result of kamma. An explanation of the meaning of that triad. Therein, faith, virtue, generosity, wisdom are the four qualities. That which is faith and that which is wisdom, this is good conduct of mind. That which is virtue, this is good conduct of body and speech. That which is generosity, this is mental good conduct of non-greed. Thus, when the mind is grasped, the five aggregates are grasped. By these qualities, good conduct, this suffering, and the noble truth, are the foundation for the path. 87. Therein, what is the 'investigation' method? That which is faith, and that which is virtue. What does it do? That faith by which one recollects the Blessed One, even if met by an elephant, or if, oh, dogs, one does not retaliate with virtue, by body or by speech, one becomes confident in that state, without regret, the wisdom by which one establishes what is discerned. For one whose virtue is unbroken, that which is not broken, in that, a mind of delusion, unwholesome, arises, or accompanied by wrong view, this is the 'investigation' method. For one who speaks the Dhamma, it will be good conduct, this reasoning exists. Therein, what is the 'foundation' method? That mind which has been cultivated for a long time, with faith, virtue, generosity, wisdom, and concentration, is the foundation for the first jhāna. That faith which is an unblemished resolve, that is the foundation for the second jhāna. And the three unwavering confidences, that virtue which is dear to the noble ones, that is the foundation for the aggregate of virtue. That which is wisdom, that is the foundation for the aggregate of wisdom. These qualities, and this mind, are the foundation for unified concentration. Faith is the foundation for the faculty of faith. Generosity is the foundation for the faculty of concentration. Wisdom is the foundation for the faculty of wisdom. Faith and wisdom are the foundation for insight. Virtue and generosity are the foundation for tranquility. Faith and wisdom are for the fading away of ignorance, the foundation for liberation by wisdom. Virtue and generosity are for the fading away of craving, the foundation for liberation of mind. Therein, what is the 'characteristic' method? When consciousness is spoken of, cultivated with faith and mindfulness, all five aggregates are spoken of. Spoken by faith. By that, all seven treasures are spoken of: the treasure of faith... When the aggregate of virtue is spoken of, the aggregate of concentration and the aggregate of wisdom are also spoken of. That mind, cultivated for a long time, will not follow it in the final moments— such a thing does not exist. There, perception also becomes a follower of it. And those qualities of that same kind, they also become followers of it. Perception of form, contemplation and attention to the intention regarding form, thus in the consciousness-body of the six sense bases— this is the characteristic garland. Therein, what is the four-fold garland? Here in the Sutta, what is the intention of the Blessed One? Those who desire a good reward and a good future, they will pay attention to faith, virtue, generosity, and wisdom— this is the intention. And other beings who do not contend in the presence of the Tathāgata, having heard this Dhamma, will pass away without regret— this is the intention. 88. Therein, what is the revolving garland? These four qualities: faith and wisdom destroy faithlessness and ignorance. Virtue and generosity destroy craving and hatred. Its two roots are abandoned. Suffering ceases. And in the unabandoned realm, the two roots, the five aggregates. The two Noble Truths: tranquility and insight. The abandonment of the two roots. These two truths: cessation and the path. This is the revolving garland. Therein, what is the analysis? That mind imbued with faith... If for an ordinary person, a good reward will also come to them— it is not certain that their kamma will ripen in this very life, or it will be in another turn of existence. Or that which from the past is present for ripening, these are its conditions, as in the Great Analysis of Kamma: "Therefore, this exposition of the good reward for one who practices Dhamma is to be analyzed and explained." Therein, what is the transformation? Faithlessness, immorality, that which is stinginess, and lack of wisdom, and that which are abandoned by the opposite, this is the turning around. Therein, what is the synonym? That which is mind, mind long cultivated, mind-consciousness... ...that which is the power of faith, the faculty of faith, that which is virtue, that is good conduct, restraint, regulation, taming, endurance— these are its synonyms. That which is generosity, that is relinquishment, non-greed, giving up, the basis of generosity. That which is wisdom, that is designation, the light of wisdom, the faculty of wisdom, the power of wisdom. Therein, what is the designation? That which is mind, the seed, is designated by designation. Cultivation, habit, is a designation by designation. Faith is designated by the designation of clarity. Virtue is designated by the designation of good conduct. Generosity is designated by the designation of meritorious action. Wisdom is designated by the designation of investigation. These three qualities: faith, virtue, generosity, lead to the purification of the wise one. Therein, what is the descent? That which is mind, among the aggregates, it is the aggregate of consciousness; among the elements, it is the mind-consciousness element; among the sense bases, it is the mind base. Those four qualities, among the aggregates, they are included in the aggregate of formations... ...among the elements, among the sense bases. Therein, what is the purifying method? This teaching of the Blessed One, questioned by Mahānāma the Sakyan, all of it is connected. Therein, what is the determination? This mind is designated by diversity, cultivated from unwholesome minds that were uncultivated, and those that are again cultivated, and also for others, it is designated by attachment therein. All these four qualities are designated by unity. "Good wages," for those who enjoy sense pleasures, the form realm, the formless realm, humans— all are "good wages." That same is designated by speech. This is designation. Therein, what is the requisite? The faculties of the mind are a condition, attention is a condition by way of predominance. It is a condition by way of cause. For faith, worldly wisdom is a condition by way of cause. And wise attention is a condition. For virtue, residence in a suitable place is a condition. And right self-application is a cause. For generosity, non-greed is a cause. Non-v...