English
Thus, by all these terms, in the former way, of the three aggregates, and in the latter way, of the aggregate of consciousness, it should be understood that the straightness of the formless phenomena is spoken of due to their being without defilements. Now, by this application, the application section that has been spoken of, a concise explanation of the "applications" shown in the section on the statement of the Dhamma has been spoken of. The explanation section is finished. Thus far, the question, the occasion, the statement of the Dhamma, and the application, in the section on the statement, with four chapters: the question, the s The exposition of the unconfused, the pointing out of the Dhamma, the application—thus, the section on exposition, adorned with four divisions, the section on the establishment of the Dhamma, complete with eight divisions, is finished. The Section on Categories 58-120. Now, in that time, when there are four aggregates—thus, the section on inclusion is begun. It is threefold, by way of statement, exposition, and re-exposition. Therein, "in that time, there are four aggregates," and so on, is the statement. "Which are the four aggregates in that time?" and so on, is the exposition. "Which is the aggregate of feeling in that time?" and so on, is to be understood as the re-exposition. Therein, in the section on statement, there are twenty-three categories, beginning with "four aggregates." Their meaning should be understood thus: at the time when the first great wholesome consciousness pertaining to the sense sphere arises, those fifty-odd Dhamma that have arisen as constituents of consciousness, excluding the unarisen, those that are mentioned in the text, all of them, being included together as a mass, are only four aggregates. By way of the sense-base meaning mentioned below, they are two sense bases. By way of the meaning of nature, the meaning of emptiness, the meaning of being without substance, they are only two elements. By way of the meaning of nutriment, known as condition, three of these Dhamma are nutriments. The remainder are not nutriments. "But are these not conditions for each other or for the materiality produced by them?" "No, it is not that they are not. But these are both so and otherwise; even though the nature of condition is the same, they are additional conditions, therefore they are called nutriments." How? "Here, contact is a nutriment; it is a condition for those Dhamma for which the remaining mental factors are conditions, and it brings about three kinds of feeling. Volition is a nutriment; it is a condition for them, and it brings about three kinds of existence. Consciousness is a nutriment; it is a condition for them, and it brings about rebirth and name-and-form." "But is that not the result, whereas this is wholesome consciousness?" "Even though it is wholesome consciousness, it is called consciousness as nutriment because of its similarity." Or, these three are called nutriments by way of support. For these For associated phenomena, like physical nutriment for the physical body, they are a supporting condition. Therefore it was said: "Nutriments that are formless are a condition through nutriment-condition for associated phenomena and for the forms produced from them." Another way: Because of being a special condition in the internal continuum, physical nutriment and these three phenomena are called nutriment. For physical nutriment is a special condition for the physical body of beings who consume physical nutriment; for the mental body, feeling is through contact, for consciousness, mental volition, for name-and-form, consciousness. As it was said: "Just as, monks, this body is sustained by nutriment, it exists dependent on nutriment, it does not exist without nutriment." Likewise, feeling is conditioned by contact, consciousness by volitional formations, name-and-form by consciousness. In the sense of dominance, however, only eight phenomena are faculties, not the rest. Therefore it was said: Eight faculties exist. In the sense of absorption, however, only five phenomena are jhāna factors. Therefore it was said: The jhāna has five factors. In the sense of leading out and in the sense of cause, only five phenomena are path factors. Therefore it was said: The path has five factors. Although the Noble Eightfold Path exists, in a mundane mind, three abstinences are not obtained in one moment, therefore it is said to have five factors. 'But surely, "The path that has come thus, monk, is a designation for the Noble Eightfold Path," in this sutta, "just as the supramundane path has eight factors, so too the preliminary insight path has eight factors," since the meaning of this is shown by the statement 'that has come thus', the mundane path should also have eight factors?' It should not. For this is called a sutta-based teaching, a roundabout teaching. Therefore he said: "Indeed, beforehand his bodily action, verbal action, and livelihood are completely purified." This, however, is a non-roundabout teaching. Because in one mind-moment, these three abstinences are not attained, therefore, it is said to be "five-factored." However, in the sense of being unshakeable, only seven things are strengths. In the sense of being a root, only three things are causes. In the sense of contact, only one thing is contact. In the sense of feeling, only one thing is feeling. In the sense of perceiving, only one thing is perception. In the sense of intending, only one thing is intention. In the sense of variegated consciousness, only one thing is consciousness. In the sense of savoring and in the sense of feeling, only one thing is the feeling aggregate. In the sense of savoring and in the sense of perceiving, only one thing is the perception aggregate. In the sense of savoring and in the sense of constructing, only one thing is the formations aggregate. In the sense of savoring and in the sense of variegated consciousness, only one thing is the consciousness aggregate. In the sense of cognizing and in the sense of the previously mentioned base, only one thing is the mind base. In the sense of cognizing and in the sense of dominance, only one thing is the mind faculty. In the sense of cognizing and in the sense of emptiness of inherent existence and being without substance, only one thing is called the mind-consciousness element, not the rest. However, setting aside consciousness, in the sense previously stated, all the remaining things are only one thing, the object base, and only one thing, the object element. Moreover, by "whatever things there are at that time," here too, by way of application, only the previously mentioned applications are included. And as it is here, so it is everywhere. From here on, we will not investigate even this much. In the cases of exposition and counter-exposition, the meaning should be understood in the manner previously stated. The Inclusion Section is finished. The Section of Divisions is also a name for this. The Emptiness Section 121-145. Now, the Emptiness Section, beginning with "whatever things there are at that time," is started. It is divided into two, by way of statement and exposition. There, in the statement section, along with "things there are," there are twenty-four divisions. And in all the divisions, the numerical determination "four, two, three" is not stated. Why? Because it was determined in the Inclusion Section. For indeed, only the things determined there are stated here as well. Herein no being, no becoming, no self is found. These are merely states, just phenomena, unsubstantial, without a guiding principle. Thus is it said to show this emptiness. Therefore, the meaning here should be understood thus: At the time when the first great wholesome consciousness of the sense-sphere arises, At that time, the fifty-odd states arising as constituents of consciousness are, in reality, merely states. There is no other being, no becoming, no person, no individual. Likewise, in the sense of a mass, they are merely aggregates. Thus, in all passages, the connection of meaning should be understood in the same way as before. But since there is no other jhāna-factor than the jhāna, Or another path-factor than the path, Therefore, here it is said, "There is jhāna, there is path." For, in the sense of contemplating, jhāna itself is the cause, and in the sense of cause, the path itself. There is no other being, no becoming. Thus, in all passages, the connection of meaning should be made. The section on explanation is clear in meaning. The section on emptiness is finished. And finished is the explanation of the meaning Of the first consciousness, adorned and defined With the three great sections. The Second Consciousness 146. Now, to show the second consciousness and so on, again, "Which are the states?" and so on is begun. In all of these too, the three great sections should be understood in the same way as in the first consciousness. And not only the great sections, but also the meaning of all the words similar to those mentioned in the first consciousness should be understood in the same way as mentioned. From here on, we will only explain the new words. In this explanation of the second consciousness, "with prompting" is new. Its meaning is: with prompting means with an instigation. That is, with that prompting, with effort, with skillful means, with a group of conditions. For this arises with the same effort, with the same skillful means, with the same group of conditions, such as object and so on, by which the first great consciousness arises. Its arising should be understood thus: Here, a certain bhikkhu, living near the monastery, at the time of sweeping the courtyard of the shrine, or at the time of attending on the elder, or on a day for hearing the Dhamma, 'If I go now, and return, it will be too far,' thinking thus, he thinks again: 'For a bhikkhu, not to go to a cetiya courtyard,