English
The meaning of "kamma-conditioned climate-originated" is: that climate is its origin. When a certain climate, cold or hot, arrives, from it arises a pure octad. That climate is its origin. For the second pure octad, which is bound to climate-originated phenomena, that very first climate is the condition. But the third pure octad... Born from the season, with the help of the previous season, it is called "season-conditioned, season-originated," in the manner previously stated. Thus, this first season affects three continuities. After that, with the arrival of another season, another set of three continuities, and then with another, another. Such is the progression to be understood. This is to be known by the short or long duration of the contact with heat and cold, depending on their abundance or scarcity. The explanation by the ungrasped is not in terms of three continuities, but is to be understood in another way, in terms of the root season that gives rise to clouds. To show this, it is said, "Season-originated is the cloud," and so on. The non-completion of forms is stated due to their being mere modifications of forms, and so on. Indeed, the meaning is that their being modifications of forms, and so on, is their form-nature. However, precisely because they are modifications of forms, and so on, they exist when form exists, and do not exist when it does not exist. Thus, to prevent their being unconditioned, their completion is stated. The explanation of the Form Section is finished. 3. The Section on Summaries. Explanation of the Summary of Triads. 985. "Of all" refers to all things distinguished by mind-moments, by form, and by the unconditioned. It is elaborated in terms of the division into terms like contact and eye, and so on. However, there, since the unconditioned has no divisions, its division into terms should be understood simply as "unconditioned element." However, for those things that are merely incidental, and for subtle derived form, and for the heart-base which lacks the characteristic of supporting forms like sense-faculty modification or delimitation, their designation here is not appropriate by the removal of terms. Therefore, it should be understood that no designation is made. For there is no "teacher's closed fist" in the teachings of the Tathāgata. "Having summarized" means setting aside the detailed exposition, or removing it, or encompassing the detailed exposition. The meaning of the verse is already stated in the introduction. The conditionality by way of root is the meaning of root-condition. "Origin" is that from which it arises. It is specifically called "generator." "Originating cause" is that by which it arises. Its specific term is "producer." All these are synonymous terms. Why is "by way of meaning" stated? Are not the wholesome roots the cause...? by way of the Dhamma, it is fitting? This is true, but it is said "by way of meaning" referring to the showing of the three roots, non-greed and so on, as having a common root. By this, it is understood that Dhamma means nature, and meaning means the function of that nature. Because it is said, "Non-greed is the cause for the arising of actions" (A.N. 3.34), those wholesome roots are its origin, hence "that which originates from them." Since it originates from them, it is said, "originating from non-greed and so on." The meaning can also be that they are associated with wholesome roots, and these are its origin. Here, excluding volition, others are to be called "associated with them" as being the origin. There, by the roots, it encompasses wholesome things by way of their condition; by the aggregates, by way of their nature; by actions, by way of generating something else. By the roots, it shows the cause for the blamelessness of wholesome things; by the aggregates, the blameless nature associated with them; by actions, the pleasant result. Or, by the roots, the beauty in the beginning through the perfection of the cause; by the aggregates, the beauty in the middle through the perfection of nature; by actions, the beauty at the end through the perfection of generation. 986. That... and so on... Why is it said that there is no unwholesome above that? Is it not true that there is delusion accompanied by doubt and restlessness? This is true, but without it, there is no association with it. So, by including those associated with it, delusion is already included. Therefore, it is said, "there is nothing above that," because it does not exist elsewhere. That which stands in one place is one-stationed; that which is one-stationed by co-existence is co-existent one-stationed. To be abandoned is abandonment; that which is one-stationed by way of abandonment is abandonment one-stationed. For that by which something is to be abandoned together, that thing stands in one person. When one is eradicated or not eradicated, the other is eradicated or not eradicated, thus they are inseparable from each other. 987. Three characteristics: impermanence, suffering, non-self. Name-kasina-being-concepts are three concepts. Things spoken of without abandoning ultimate reality, such as dwellings, couches, and so on. The designation of clinging is to be understood as included in the apprehension of the designation of being. And these characteristics, etc., are not stated here as are consciousness, etc., in the two preceding sections, nor are they said to be unobtainable on the grounds that they are not inherent natures. For it is not proper to say that any inherent nature is included in the wholesome triad. 988. By "realm of happiness" the sensuous realms, etc., are also meant. For a realm accompanied by happiness, such as the sensuous realm, etc., is a realm of happiness. And by "sensuous realm, etc.," the phenomena themselves are meant by virtue of being sensuous, etc., so it is understood in meaning as "in the thought-arisings of the sensuous realm, etc." And having done so, after saying "in the realm of happiness," "in the sensuous realm," etc., was stated to show its division. And the word "bhūmi" (realm) is established in the Abhidhamma for the sensuous realms, etc., so in phrases like "wholesome in the four realms" the apprehension of other realms does not occur. And from the Pāḷi, by elucidating the meaning of phrases like "results of the distinguished are vipāka." And from the meaning, by elucidating the meaning spoken in phrases like "this is a designation for formless phenomena that have attained the state of ripening." Or from the Pāḷi, by showing the determination of triads and dyads through name-division, etc., and from the meaning, by conveying their meaning. 991. "Rice fruit" means the ripening of rice. 994. "Our maternal uncle elder" means that even for clinging that has a person as its object, the clinging-aggregates themselves are the condition, not the supramundane; what then of that which has the aggregates as its object? Therefore, he said, "not apprehended." 998. Just as what is not to be apprehended by clingings is non-clinging, so what is not to be apprehended by defilements is non-defiling. Thus he said, "non-... etc. ... the same method applies." 1006. The self apprehended by wrong view does not exist. But those in which there is a perverted apprehension are indeed the clinging-aggregates. Therefore, that in which there is the apprehension of a perverted aspect of non-permanence, etc., is the body, which consists of the five clinging-aggregates. There, to show the non-existence of the aspect of permanence, etc., and to show the existence of the nature of being oppressed, etc., it is specifically stated as "the existing body." But the supramundane, And they are never grasped as non-existent, so they do not deserve this qualification. View in the existing body, or being in the body, is 'identity view'. It is itself being, due to the non-existence of the form grasped as self; the meaning is that the self is not grasped by it as belonging to self. This meaning, however, is stated as possible, but the former is indeed primary. For in the second, the object of the view is not specified. For when 'body' is spoken of as the five aggregates, there is no removal of the supramundane. For the word 'body' does not fail to apply to the supramundane. For in 'body-tranquillity' and so on, the word 'body' in the supramundane also refers to the supramundane aggregates. By 'virtue' means by virtue which is not a cause for purification. 'Grasped undertaking' is indeed the arising of wrong grasping. For by this, dog-like practices and vows are undertaken, thus it is called 'undertaking'. There, 'virtue' is to be seen as non-transgression, and 'vow' as constant practice in the manner of a meal. 1007. "While staying right here" means while staying in this very Indasāla cave. Making it come to speech is 'learning'. Asking about the meaning is 'inquiry'. Making a decision by way of admonition and avoidance with the skillful is 'decision'. Because many various kinds of identity views are not destroyed, they generate them, or they are generated by them, thus 'ordinary people'. Or the word 'people' simply means non-destruction. In "looking to the faces of various teachers," the meaning of the word 'ordinary people' is "these are various people." In "various... etc.... not arisen," 'people' means 'to be generated', or 'where they are born', i.e., destinies. These are various people, thus 'ordinary people'. Beyond this, 'people' means 'that by which they are born', i.e., volitional formations and so on. These are found variously for them, thus 'ordinary people'. Or the word 'people' should be understood in the sense of 'volitional formation' and so on. The fires of lust and so on are torments. Or all defilements are burning fevers. In "various in the five sense pleasures," 'people' means 'that which is born', such as "lust, greed," and so on. These are various 'people' for them, thus 'ordinary people'.