English
the non-restriction of actions to doors was stated with reference to actions acting in other doors, not as a definition. "There" means among those door-actions. "The place of origin of bodily action" refers to the volition that is co-arisen with it. Although it is not a cause of that in any way, yet the volition, which is specific to the action, is co-arisen with it. Therefore, it is stated as the place of origin of that, because, by the rule stated, an action with another specific characteristic does not arise in another specific characteristic. "Done by the body" means that by generating the bodily intimation and thereby accomplishing the cutting off of the life faculty and so on, it is called "an action done by the body" in terms of its own accomplishment. For the body here is the cause. "Mutually defined": here, the body is defined by the action as the body-action-door, not merely as the body. Just as a needle is defined by needlework as a needle-work-tool, not merely as a needle, so too should this be understood. "Mutually defined" means mutually specified. "This being so": without grasping the stated rule of arrangement, but only grasping the saying “deeds move in the doors,” and so on, he objects. There, the meaning is: when it is thus, when deeds move in the doors, and there is a mutual arrangement, a naming, a specification. The explanation of the door of bodily action is finished. The explanation of the door of verbal action “Endowed with four factors, monks,” here, the speech of not slandering, which is well-spoken speech, the speech of not frivolous talk, which is speech about Dhamma, the speech of not harsh speech, which is pleasant speech, and the speech of not false speech, which is truthful speech— these speeches are to be seen as such-occurring volitions. And the word “saha” (with) is said because it arises together with the sound of that modification. But it should be understood that because it follows the mind, it is not yet a sound. The sound of thought-expansion is not knowable by the ear-consciousness. Thus, according to the prevailing Great Commentary, a mind-originated sound arises even without the friction of intimation. For by the saying “the intimation by that speech” (Dhs. 636), it is understood that the arising of intimation together with a sound not knowable by the ear-consciousness does not exist. “Mind-originated sound-object,” here, he refutes the Great Commentary’s view with the intention that there is no mind-originated sound that is not included. For in the sixfold classification of form, and so on, “knowable by the ear-consciousness,” and in “seen, heard,” “heard”— no sound is not included. But in the Great Commentary, the subtle sound arising from the movement of the tongue and palate, and so on, which is co-existent with intimation, is said to be “heard by divine ear and taught” in the Suttas. And in the exposition, referring to gross sound, it is said “a condition by way of object-condition for ear-consciousness.” By this intention, its not being knowable by the ear-consciousness might have been stated. But the rejection that “sound and not knowable by the ear-consciousness” is contradictory should be understood. Friction due to intimation is intimation-friction. Or it is just intimation. For the modification of elements occurring in the manner of friction is “friction.” Thus it was said. The sound arises simultaneously with the impact, not in a sequence of before and after. Regarding "in the earth element," this was said by considering that the impact of the earth element is more significant than the movement of the wind element, and the causal relationship of the modification is to be understood in the manner already stated. For the elements that are modifications of it are causes for one another. All other arrangements are to be understood as in the case of bodily intimation. A body arisen from three causes... ...is not obtained. For movement is not an appropriated impact. Movement is a succession of producing in different places, impact is the production of groups of elements in closer proximity due to a specific cause. The function of support is also absent, meaning that even without support, the first mind-originated impacts occur in the form of impact, so there is no need for support for impact. And also because the impact is strong due to the mind that has obtained repeated practice. Whether support exists or not should be considered and taken. The commentary on the door of verbal action is finished. Commentary on the door of mental action It should not be said that this volition is not kamma. This was said to show that its door is the mind. "Arranges" means it proceeds as if arranging, saying, "You make contact, you feel." And that is the arranging. "What does it make into a lump?" This asks in terms of the function of accumulation. For accumulation is making the phenomena like contact, etc., unscattered and causing them to proceed in their respective functions. In that very place, the engagement is willing, and making it so is shaping. Only the three-fold existence is taken, because supramundane kamma is kamma-destroying. The commentary on the door of mental action is finished. Commentary on Kamma "Having willed, one performs kamma." Here, because one performs the conclusive kamma having willed with a prior volition, therefore kamma preceded by volition is of the very nature of that volition. Thus, "I call volition kamma" is the meaning. Or, even if they are simultaneous, the causal action is appropriate to be spoken of as if prior, the result and non-action is as if not of another time. And because, having willed with intention, one performs the action of moving with body and speech, and the action of covetousness etc. with the mind, therefore, I call that intention, which is the doer of that action, kamma—this is the meaning. In the body, it means in the body which is called bodily intimation. Existing, it means present, or not ceased. The intention that causes the body to arise is bodily volition. And here, it must be kamma that produces pleasure and pain, and intention is said to produce pleasure and pain, thus its state of being kamma is established. To be willed, means having the nature of volition. By Thera Samiddhi, it was explained without distinguishing, "To be willed, friend... ...he experiences pleasure with the mind." But that question should be explained by distinguishing, beginning with "to be felt as pleasure," therefore, it is not considered to be rightly explained. The same method applies to the other two. However, just as the suttas stand, so too are the body and speech, which are the basis for the action of moving, and the mind-doors, which are the basis for the action of covetousness etc. And the intention by which they perform the action of moving and covetousness etc. with these body etc. as instruments, just as one performs cutting etc. with an axe etc., that intention is kamma. Thus, even in the occurrence at the door, the non-breaking of the kamma-door and the determination of the kamma-door are seen. And this being so, the verses like "The kamma done by the body" are extremely appropriate. The supramundane path, though not intended here in the discussion of mundane kamma, when divided, divides into three kammas. By mind, it includes all unwholesome deeds, which are faults of bodily and verbal transgression, or wrong view, resolve, effort, mindfulness, and concentration. And this too is said in opposition to the restraint mentioned as "Restraint by mind is good," not in terms of moral failure. For that is not mental, so the division of the path itself is of a vast scope. For the factors of enlightenment would only divide mental kamma, and it is not impossible to divide them by the division of the path itself. is known. The non-attainment of the path of action, but the connection and obstruction at various doors, and the non-breaking of the door of action even when an action arises between doors, is called the connection of doors. It is said that the volition that has attained the path of action is action, as in "Monks, threefold bodily volition is unwholesome bodily action" (Kathā. 539), and so it is said that all previous volition is not bodily action. Having commanded…pe… for one who does not obtain, it is said with reference to the fact that they were not killed by those commanded, meaning it is verbal misconduct, not having attained the path of action. Or, by way of ill-will, "May these beings be destroyed," they become part of volition and gain the designation of bodily action. Or they are indescribable, lacking the designation of mental action. Here, the elements of earth, etc., with their constituents, are examples. Of the womb, or of the family. Since it was not allowed to be included in all three recitations, it is said, "of your Sutta." The ten kinds of psychic power are to be taken from the discourse on psychic power in the Paṭisambhidāmagga. "Born of development" refers to the power of determination. The comparison holds that it is like the breaking of a pot, which is harm to others, and like the destruction of water, which is the destruction of psychic power. "Your question" means the intended meaning to be understood is that harm to others arises from development. Atharvanic power is power born of knowledge. In the seventh step, it means the seventh step from the circle, etc. The meaning to be understood through another statement is indirect meaning; the meaning to be understood by itself is direct meaning. "Does it arise from action, or from non-action?" He asks this with reference to the intentional falsehood he means, not what is stated in the Uposatha Khandhaka. For he takes what is not stated there as an ignoble expression and uses it. "Word-speech" means speech in the form of words, or the non-utterance of words. Khandas and Sivas are superior: Khandas are youths.