English
For the purpose of overcoming, development is overcoming-development; or development that has become overcoming by way of suppression of components is overcoming-development. Similarly, it is said here that they are not obtained, referring to the absence of ignorance being an unseparated or other condition for formations. But for consciousness and so on, formations and so on are unseparated or other conditions. Thus, it is not impossible to connect "due to ignorance, formations; due to formations, consciousness is rooted in formations" and so on, so even the unseparated fourfold conditions are not obtained here. For the method of connection, as far as it is obtained, is shown by "due to consciousness, name-and-form; name is conjoined with consciousness" and so on. The explanation of wholesome states rooted in ignorance is concluded. Explanation of results rooted in wholesome states 343. It was said, "There is nothing to be said about conditions of karma occurring at different moments." Is it that wholesome roots and unwholesome roots are karma conditions? They are not. But conjoined with volition, which is a karma condition, they become a condition like karma itself. Therefore, it should be understood that it is said "as if they have become one." Just as karma without wholesome and unwholesome roots does not generate results, so these are called "proximate support" for results by way of an indirect connection. Similarly, having become one with karma, conjoined, they become conditions for karma-born states. Thus, their karma-conditionality is stated indirectly. This refers to the wholesome root condition and the unwholesome root condition, so it should be connected. Ignorance and wholesome and unwholesome roots are not producers of volitional actions, just as they are not producers of wholesome and unwholesome results, so it is said, "they do not obtain the state of proximate support." Attention, too, merely being that which facilitates the javana process, does not support ignorance like wholesome and unwholesome states. This does not make it, but for the arising of those dependent on ignorance, it is merely a turning of the life-continuum. For those whose ignorance is abandoned, ignorance is not productive of resultant actions, but is merely an object. And so, in such statements as “wholesome phenomena are a condition for unwholesome phenomena by way of proximity condition” and “resultant phenomena are a condition for non-resultant non-resultant phenomena by way of proximity condition,” the unwholesome are not excluded from being a proximity condition for resultant actions. Moreover, by the statement “with ignorance as condition, formations,” the wholesome method rooted in ignorance is stated. By the statement “with formations as condition, consciousness,” the resultant method rooted in wholesome and unwholesome is stated. But for resultant actions, since they are not grasped by the term “formations” nor by the term “consciousness,” a resultant method rooted in them is not obtained, and so it is not stated, this should be understood. “Of many kinds” means: since the root terms like ignorance, which are momentary, are taken in the first method for resultant actions as having many conditions like co-arising, it is by way of these conditions, by way of the methods of the nine root terms, or by way of the four tetrads in many ways, this is the intention. But in “in the results of wholesome and unwholesome,” it should be said “in the results of wholesome and unwholesome, of wholesome and unwholesome.” For in the former and latter methods, the mode of condition is stated, and to show that, it is said “of many kinds, of one course.” But in the latter method, the mode of condition is not stated as “of many kinds” for the wholesome, but rather as “of one course.” And “of one course” means: by way of a single root term as condition, or by way of a single method in one way, or by way of the first tetrad alone, this is the intention. “In the distinction of dharma conditions” means: in the distinction of the conditionality of dharmas like ignorance, in the distinction of the conditionality of dharmas like aging and death, or in the distinction of the momentary conditionality of dharmas like contact, delimited by their respective moments of consciousness. Of study, etc. ...the practice sequence. For in the sequence of conditions, the learning of the Pāli text, the hearing of its meaning, and the contemplation of the Pāli meaning, along with the practice of meditation such as "aging and death are impermanent, conditioned... ...of a nature to cease," should be done in order. Thus, the term "sequence" is used. From that, from the sequence that generates the distinctions of knowledge, there is nothing else more to be done. For the ending of suffering depends on it. The description of the results of wholesome roots is concluded. The description of the Abhidhamma analysis is concluded. The description of the analysis of Dependent Origination is concluded. 7. Analysis of the Foundations of Mindfulness 1. Suttanta Analysis Description of the Summary Section 355. "Three foundations of mindfulness" extracts the meaning of the word "satipaṭṭhāna," not showing the meaning of the word "satipaṭṭhāna" as stated in this Pāli text. For in the beginning, "object of mindfulness," the word "ādi" (etc.) includes the Sutta passages that illuminate the objects of mindfulness mentioned as "satipaṭṭhāna," such as "from the arising of contact, there is the arising of feelings; from the arising of name-and-form, there is the arising of consciousness; from the arising of attention, there is the arising of mental states" (Saṃyutta Nikāya 5.408). Similarly, in the Paṭisambhidā Pāli text, the word "ādi" should be understood as indicating other Pāli passages. To prevent the idea that even for one performing acts of giving, etc., material forms, etc., and kasinas, etc., are foundations for mindfulness, it says "the principal foundation." For the prefix "pa-" is intended to indicate the meaning of "principal." "Noble" refers to the Noble, the Excellent, the Perfectly Self-Enlightened One. "Herein" means in this Sutta on the Analysis of the Six Sense Bases. For a part of the Sutta indicates the Sutta. For therein it is said: "There are three foundations of mindfulness, which the Noble One... ...attains arahantship." Thus, this has been said. What was this said in reference to? "Here, bhikkhus, the Teacher teaches the Dhamma to his disciples, out of compassion, out of concern, taking compassion as his motive: 'This is for your welfare, this is for your happiness.' But his disciples do not listen, they do not lend an ear, they do not apply their minds to understanding, and they act contrary to the Teacher's instruction. Therein, bhikkhus, the Tathāgata does not..." he is not pleased, nor does he experience displeasure, and he dwells unblemished, mindful and clearly comprehending. This, monks, is the first foundation of mindfulness. That which the noble one… …is worthy. “Again, monks, the Teacher… …for your happiness. Some of his disciples do not listen… …they act. Some disciples listen… …and do not act contrary to the Teacher’s instruction. There, monks, the Tathāgata is neither pleased, nor does he experience pleasure. He is neither displeased, nor does he experience displeasure. Having abandoned both pleasure and displeasure, he dwells equanimous, mindful and clearly comprehending. This, monks, is the second… “Again… …for your happiness. His disciples listen… …they act. There, monks, the Tathāgata is pleased, and he experiences pleasure, and he dwells unblemished, mindful and clearly comprehending. This, monks, is the third.” Thus, being unblemished by aversion and attachment, constant presence of mindfulness, and transcending both, is called a foundation of mindfulness. It is said that only Buddhas have constant presence of mindfulness, not Paccekabuddhas and others. The prefix ‘pa-’ indicates commencement, and since commencement is activity, it is said, “the meaning is that it should be set in motion.” A foundation to be established by mindfulness as the instrument is satipaṭṭhāna. Grammarians often desire the object case for the word ‘ana-’ with the meaning of ‘much’, and similarly they desire the agent case, thus in the third method it is again said, “that which is established is paṭṭhāna.” There, the prefix ‘pa-’ indicates intense penetration, so it is said, “the meaning is that it acts by entering and penetrating.” Again, explaining the words ‘sati’ and ‘paṭṭhāna’ in the sense of state, he says, “or else,” and so on. Thereby, it is understood that in the former meaning, the words ‘sati’ and ‘paṭṭhāna’ are in the agent case. Specifically, the body and feeling are causes of gratification, hence their abandonment The seeing of the impure and suffering nature of coarse and subtle objects of craving, is easy for those with dull and sharp wisdom, who are given to craving. Thus, these are called their path to purity. Similarly, the seeing of the impermanent and non-self nature of mental states and phenomena, which are the distinguishing features in views, whether greatly or slightly differentiated, is easy for those with dull and sharp wisdom, who are given to views, for the purpose of abandoning them. Thus, these are their path to purity. A sharp person, a samatha-yānika, grasping a coarse object, settles there, attains jhāna, and rising, grasps feeling. Thus it is said, "by not settling on a coarse object." For a vipassanā-yānika, the mind penetrates subtle mental states and phenomena. Thus, the path to purity of these contemplations is stated. "For them there" - here, the word "there" is to be construed with "for the purpose of abandoning." The five sense pleasures with their distinctions are found in the body. Thus, the body is specifically the basis of the flood of sensuality.