English
for that suffering due to change and so on, perception is the origin, grasping forms like man and woman and so on, having various intentions as its root. Like bile and so on for a disease, the proximate cause is the origin; like seasons, food, and posture, the root cause is the source. "Mental factors are parts of the mind" - thus the mind is said to be like a sick person; and perception, because it is a cause for feeling due to pleasant perception and so on, and because it covers the food of feeling, is like an offender and like a condiment; "Indeed, monks, these five clinging-aggregates are called five murderers, enemies" - thus they are called murderers in the simile of the poisonous snake (SN 4.238); "Indeed, monks, these five clinging-aggregates are called a burden" - thus they are called a burden in the Burden Sutta (SN 3.22); "In the past, I was consumed by form, just as I am now consumed by present form. If I were to delight in future form, I would be consumed by future form, just as I am now consumed" - thus they are called devourers in the simile of being consumed (SN 3.79); "He does not truly know impermanent form as 'impermanent form'" - thus they are called impermanent and so on in the Twin Sutta (SN 3.85). Although in this analysis the aggregates are spoken of generally, it should be understood that mostly the clinging-aggregates, which are included therein, are meant. "Taught by the Kinsman of the Sun" means "taught by the Kinsman of the Sun," or "taught." For the sake of verse meter, the elision of the nasal sound or the elision of the 'ni' syllable is made. "Cannot be grasped" means it is not proper to grasp it as permanent and so on. Appearing like a plank in form and shape, but lacking hardness, it does not perform the function of a plank, therefore it is said, "It cannot be taken and made into a plank or a seat." "It does not remain thus" means it is not permanent and so on; or, it means that having been grasped as permanent and so on by craving and views, it does not remain, breaking up immediately after arising. This number, a hundred thousand crores, is not meant to show a precise count. It should be understood as simply indicating a great multitude. "Water film" means a film of water. Just as on the water's surface, wind from a falling drop draws together the water film, making a hollow, and creates what is called a bubble; so too, in an object, contact arising from not letting go of the object, drawing together the unbroken film of defilements through other co-operating conditions, creates what is called feeling. And this should be understood as referring to feeling within the cycle of existence, which arises from defilements that are the root cause and the enjoyment of objects. Or, by the highest measure, four conditions are stated. But even with fewer, it still arises. "Having various characteristics" means having various natures due to color, smell, taste, touch, and so on. He calls the form shown by illusion "illusion." All five aggregates of clinging are indeed of the nature of impurity and so forth, because they are the basis of defilements, impurity, and so on. Thus, they should indeed be seen as impure and so forth. Nevertheless, in some cases, some particular aspect is easy to grasp. Thus, he says, "and especially," and so on. In that context, the four foundations of mindfulness are for abandoning the four perversions. Thus, by being their range, the fact that they should be seen as impure and so forth in the aggregate of form, etc., is stated. He is not afflicted by the aggregates because their nature is fully understood. Even a meditator, when they change, does not fall into suffering. But concerning those whose defilements are destroyed, there is nothing even to be said. For they, even in the future, are not afflicted by the aggregates. "He fully understands physical food" means: because it is said, "From the arising of nutriment, there is the arising of form" (SN 3.56-57), one who abandons desire and lust for internal form also abandons desire and lust for physical food, which is its cause of arising. This is the full understanding of abandonment. But one who comprehends internal form also comprehends physical food, which is its condition. This is the full understanding of knowledge. And he is an observer of its arising and passing away. Thus, the full understanding of investigation should also be applied. Referring to covetousness, which is of the nature of sensual lust, he says, "the bodily fetter of covetousness." For by the contemplation of impurity, sensual lust... is for abandoning. Or, he speaks of abandoning all greed through the door of sensual desire. Since it is said, “Feeling is conditioned by contact,” the understanding of contact should also be applied in the manner described for understanding nutriment. The aspiration for existence arises only for the sake of happiness; thus, abandoning craving for feeling, he crosses the flood of existence. Seeing all feeling as suffering, he does not see suffering caused by another or happiness destroyed by another, and so, by abandoning the basis for resentment, such as “he did me harm,” he breaks the bodily knot of ill will. Taking “purity is in happy, good existences,” and clinging to purity through practices like the cow-vow or dog-vow, he clings to them solely out of a wish for happiness; thus, abandoning craving for feeling, he does not cling to the clinging to precepts and vows. Mental volition is just the aggregate of formations, but perception is associated with it; thus, seeing perception and formations as not-self, he abandons desire and lust for mental volition, and he comprehends and distinguishes it; thus it is said, “he understands perception, formations… etc.” Clinging to consciousness is dense due to ignorance; thus, by dissecting that density and seeing it as impermanent, he crosses the flood of ignorance. Clinging to precepts and vows arises solely from the power of delusion; thus, abandoning it, he breaks the bodily knot of clinging to precepts and vows. “And that, monks, which is called mind, or also intellect, or also consciousness, therein the uninstructed ordinary person is not able to become disenchanted, not able to become dispassionate, not able to become liberated. For what reason? Because for a long time, monks, it has been grasped by the uninstructed ordinary person, made his own, clung to, ‘This is mine, this I am, this is my self.’” From this saying, one who sees consciousness as permanent clings to the clinging to views; thus, one who sees it as impermanent does not cling to it. The explanation of the determination of sequence, etc., is finished. The explanation of the Suttanta division is finished. 2. Abhidhamma Division 34. Thus, the feelings described as one-fold, etc., should be understood according to their planes. Oh, having said that, he again says, beginning with "and moreover," to speak of the manner of knowing, etc., shown from what is connected. In that, in eight ways, the word "there" is applied only in seven kinds of distinction. Because if applied in six kinds, there would be no eight-fold nature. It is said only for completion. It is said only to complete the ten-fold nature, not to give a method, as in the nine-fold distinction. Why? Because the method is given there. Indeed, the breaking down of what is to be broken is the giving of a method. And that is done there. Just as the triad of wholesome things, so also "feeling born of bodily contact is pleasant, is painful." This too is shown to be only for completion, because the method is given in the eight-fold distinction. The taking of another from what was taken before is "growth," in the sense of taking and growing. Not as an accumulation of something else while the previously taken remains. Or the word "growth" means cutting, as in "hair-cutting" and so on. So, the non-taking of what was taken before, the cutting, is "growth." The growth of both dyads and triads is "dual growth." Or growth occurring from both sides is "dual growth." That itself is "dual-sided growth." The extraction of a method by that is "dual-sided growth extraction." Or the method of growth is "growth extraction." Growth extraction occurring from both sides is "dual-sided growth extraction." In that, in the dual-rooted, triad-rooted, and dual-sided growth cases, indeed, the distinction is only in the two-fold and three-fold divisions. Other distinctions are not specific. Nevertheless, for generating distinctions in wisdom, for preventing useless thoughts like thoughts of relatives, etc., through thoughts connected with Dhamma, and for generating joy connected with Dhamma for one who reflects on this Pāli text, and because each taken turn is a door to liberation, it should be understood that other distinctions are also stated in terms of the diversity of two-fold and three-fold distinctions. Because, when mutually dependent, one's distinction makes others also distinct. Not only one kind, but also two kinds. And not only one or two kinds, but also three kinds. Nor only one... up to... nine kinds, but also ten kinds. Thus, these distinctions are... mutually dependent. Therefore, one distinction is specific when considered by itself, and when considering itself, it distinguishes other distinctions; it should be understood that it is said that by its nature, they too are worthy of being spoken of. "By seven ways" and so on, being independent of other distinctions, are said merely to show the manifold nature. It is said that by all those ways, "he showed the aggregate of feeling in manifold ways." Like a king of great domain, the Blessed One, too, in his own domain, being of great domain, is unhindered. As he wishes, so he is able to teach, due to his possession of the unobstructed knowledge of omniscience— this is the meaning. Having spoken of the dyads, the triads are spoken of.