English
Because of the prevalence of the majority and the abundance of that. For bodily action itself mostly occurs through bodily intimation, not the others, therefore, since bodily action mostly occurs, its being a bodily-action-door is established. Brahmin The state of being an mango grove, a forest grove, etc., for those who go to mango groves, forest groves, etc., and the state of being a brahmin village, etc., for those who go to brahmin villages, etc., is clear. The determination of the door is fitting. But bodily action mostly occurs at the body door, and little at the speech door. Therefore, since it mostly occurs at the body door, its state of being bodily action is established, and the state of being forest wanderers, coarse young women, etc., for those who are the resort of forest wanderers, etc., is clear. Thus, the determination of action is also fitting. The discourse on the body action door is finished. The discourse on the speech action door Now, in the discourse on the speech action door, speech is threefold, namely, as consciousness, abstinence, and sound. Therein, "Speech endowed with four qualities, monks, is well-spoken, not ill-spoken, blameless, and irreproachable by the wise" (Saṃ. Ni. 1.213); this is called consciousness-speech. That which is "abstinence, refraining from the four kinds of misconduct in speech…pe… this is called right speech" (Vibha. 206), this is called abstinence-speech. "Speech, utterance, expression, declaration, sound, vocal action, speech, variety of speech" (Dha. Sa. 850), this is called sound-speech. Among these, the speech action door is neither the name of consciousness nor of abstinence. But there is one intimation along with sound; this is called the speech action door. Referring to which it was said – "What is that form, speech-intimation? That which is speech, utterance, expression, declaration, sound, vocal action, speech, variety of speech, of a wholesome mind, or an unwholesome mind, or an indeterminate mind, this is called speech. That which is intimation, communication, the state of being communicated, by that speech, this is that form, speech-intimation" (Dha. Sa. 636). For one who thinks, "I will say this, I will say that," a sound of thought-explosion arises. This is not cognizable by the ear, but cognizable by the mind, so it is said in the Great Commentary. But in the Agama Commentaries, "sound of thought-explosion" means the sound of those who babble, being inattentive to the Suttas, etc., arising due to the explosion of thoughts; "having heard," having heard that, the sound that arose for him who was thinking; on the basis of that, "thus is your mind, in this way is your mind." Having said that it commands, the objects were also stated. In the Paṭṭhāna, it also comes: "Mind-originated sound-base is a condition for ear-consciousness by way of object-condition." Therefore, without the striking of intimation, there is no such thing as a sound of thought-diffusion that is not knowable by ear. But the mind that arises, thinking, "I will say this, I will say that," generates eight material phenomena: earth element, water element, fire element, air element, color, odor, taste, and nutritive essence. Among these, the mind-originated earth element arises only while striking what is clung to. With that striking of elements, sound arises simultaneously. This is called mind-originated sound. This is not intimation. However, there is a mode of alteration that is a condition for that mind-originated earth element's striking of what is clung to; this is called verbal intimation. From here on, everything, such as "it is not mind-originated like those eight material phenomena," should be understood in the same way as stated below. Here, too, hearing the sound of someone calling, "Tissa, Datta, Mitta," and thinking of the intimation with mind-door consciousness, one knows, "He is making me do this and that, I think." And like bodily intimation, this is also evident to animals. For hearing the sound, "Come, go," animals also, knowing, "He is making me do this, I think," come and go. Whether it moves the three-originated body or does not move it, this occasion is not found here. There is also no supporting function for the previous mind-originated. But that volition established in the verbal door, by which one speaks falsely, speaks slanderously, speaks harshly, babbles nonsensically, refrains from false speech and so on, this is called verbal action. From here on, all the determination of action and the determination of the door should be understood in the same way as stated below. The discourse on the verbal-action door is finished. The Discourse on the Mental-Action Door In the discourse on the mental-action door, mind, as fourfold in terms of the sense-sphere and so on, is called mind. There, Indeed, the sense-sphere is fifty-fourfold, the form-sphere is fifteenfold, the formless-sphere is twelvefold, the supramundane is eightfold, so all together it is eighty-ninefold. Therein, it should not be said, "This mind is not a mind-door." Just as it should not be said, "This volition is not an action," even volition associated with the five sense-consciousnesses is indeed specified as action in the great compendium, even so, it should not be said, "This mind is not a mind-door." Here it is said: "What does this action do?" It accumulates, it fabricates, it solidifies, it intends, it plans, it elaborates. In that case, what does the volition of the five sense-consciousnesses accumulate, fabricate, solidify, intend, plan, elaborate? Co-arisen phenomena. That too, with co-arisen associated aggregates, it accumulates, fabricates, solidifies, intends, plans, elaborates. Why this debate? This is said in a comprehensive manner. Here is the conclusion: The twenty-ninefold wholesome and unwholesome of the three planes is called the mind-action-door. But the volition established in that mind-door, by which it takes up covetousness, ill-will, wrong view, and non-covetousness, non-ill-will, right view, this is called mind-action. Hereafter, all the determination of action and the determination of doors should be understood in the same way as stated below. These are called the three action-doors. The discourse on the mind-action-door is finished. The Discourse on Action Now, having set aside the three actions, these action-doors have been shown, taking them as the beginning, there is an extensive discourse on the establishment of the matrix of the remaining discourse on doors. For there are three actions: bodily action, verbal action, and mental action. What is this action? Volition itself, and some mental factors associated with volition. Regarding volition as action, these are the discourses: "Volition, O monks, I say, is action; having willed, one performs action through body, speech, or mind." "If, Ānanda, when there is body, pleasant or painful feeling arises internally due to bodily intention; if, Ānanda, when there is speech, pleasant or painful feeling arises internally due to verbal intention; if, Ānanda, when there is mind, pleasant or painful feeling arises internally due to mental intention." "Three kinds of bodily intention, monks, are unwholesome bodily action, leading to suffering, resulting in suffering; four kinds of verbal intention, monks... three kinds of mental intention, monks, are unwholesome mental action, leading to suffering, resulting in suffering; three kinds of bodily intention, monks, are wholesome bodily action, leading to happiness, resulting in happiness; four kinds of verbal intention, monks... three kinds of mental intention, monks, are wholesome mental action, leading to happiness, resulting in happiness." "If, Ānanda, Samiddhi, that foolish man, being asked thus by Pāṭaliputta the wanderer, were to answer thus: 'Having done intentional action, friend Pāṭaliputta, by body, speech, or mind, one experiences pleasant feeling as happiness...' 'one experiences neither-painful-nor-pleasant feeling as neither-painful-nor-pleasant'; answering thus, Ānanda, Samiddhi, that foolish man, would be answering Pāṭaliputta the wanderer in accordance with the truth." These are the suttas on intention as action. But the state of being action of the mental states associated with intention is shown by the four kinds of action. It was said thus: "These four kinds of action, monks, have been declared by me, having realized them myself with direct knowledge. What four? There is, monks, dark action with dark result; there is, monks, bright action with bright result; there is, monks, dark-and-bright action with dark-and-bright result; there is, monks, neither-dark-nor-bright action with neither-dark-nor-bright result, which leads to the destruction of action." And what, monks, is action that is neither dark nor bright, with neither dark nor bright result, leading to the exhaustion of action? It is these seven factors of enlightenment: mindfulness enlightenment factor… up to… equanimity enlightenment factor. This, monks, is called action that is neither dark nor bright, with neither dark nor bright result, leading to the exhaustion of action. And what, monks, is action that is neither dark nor bright, with neither dark nor bright result, leading to the exhaustion of action? It is simply this Noble Eightfold Path: right view… up to… right concentration. This, monks, is called action that is neither dark nor bright, with neither dark nor bright result, leading to the exhaustion of action. Thus, these fifteen qualities, distinguished as factors of enlightenment and path factors, are shown by the four kinds of action. But along with these six – non-covetousness, non-ill-will, and right view – twenty-one qualities associated with volition should be understood.