English
The explanation of the chapter on mental factors is concluded. 3. Explanation of the Chapter on Particulars 1. Now, to show the compilation of particulars of the aforementioned consciousnesses and mental factors by way of the division into feelings and so on, and by way of the division of consciousness-moments distinguished by those various feelings and so on, the section beginning “Associated as appropriate” is commenced. The consciousnesses and mental factors, which are associated as appropriate, are by nature fifty-three in number: the eighty-nine types of consciousness are one type by way of the common nature of knowing an object; universal contact is one type by way of the nature of touching, and so on. 2. Now, the compilation of these phenomena by way of feeling… …and by way of base, which is called the compilation of particulars such as the compilation of feelings, is brought about only by way of consciousness-moments, that is, by way of consciousness-moments distinguished by those various feelings and so on, and never without them. This is the meaning. Explanation of the Compilation of Feelings 3. Therein, among those six compilations. The compilation of feelings is the compilation by way of the division of pleasant and other feelings, and the consciousness-moments associated with them. Neither painful nor pleasant is by way of the prefix 'a-' meaning 'not'. But is it not the case that there are only two feelings, pleasant and painful, as stated in “Monks, these are two feelings: pleasant and painful” (Saṃ. Ni. 4.267)? That is true, but that was stated by including the blameless neither painful nor pleasant in pleasant feeling, and the blameworthy in painful feeling. And also where The saying in the Sutta: "Whatever is felt, that is suffering here," was said because all feelings are of the nature of suffering, due to the suffering of formations. As it is said: "Ananda, I have spoken of the impermanence of formations and the changeability of formations, when I said: 'Whatever is felt, that is suffering here.'" Therefore, it should be understood that there are only three feelings. Thus the Blessed One said: "Monks, these are the three feelings: pleasant, painful, and neither-painful-nor-pleasant." However, these three kinds of feelings, in the teaching on faculties, are taught as five: "faculty of pleasure, faculty of pain, faculty of joy, faculty of sorrow, faculty of equanimity." It is in accordance with this that "pleasure, pain," etc., are mentioned here to show the distinction. Indeed, pleasure and pain are each divided into two, based on the distinction of bodily and mental agreeableness/disagreeableness, and thus taught as: "faculty of pleasure, faculty of joy, faculty of pain, faculty of sorrow." Equanimity, however, due to the absence of such a distinction, is taught as the "faculty of equanimity" in one way only. Just as pleasure and pain affect the body in one way (favoring or harming) and the mind in another way, equanimity does not. Therefore, it is taught in one way only. Thus the ancients said: Bodily and mental pain, And pleasure and equanimity feeling; One is only mental (joy), Thus, fivefold by faculty division. Therein, pleasure has the characteristic of experiencing desirable contact. Pain has the characteristic of experiencing undesirable contact. Joy has the characteristic of experiencing the desirable, either naturally or by imagination. Likewise, sorrow has the characteristic of experiencing the undesirable. Equanimity has the characteristic of experiencing the neutral. 5. Forty-four (are) each of eleven kinds, by the distinction of mundane and supramundane. 7. The remaining ones, those left over from those accompanied by pleasure, pain, joy, and sorrow, are six from unwholesome, fourteen from rootless, twelve from sensuous beautiful, and twenty-three from the fifth jhānas. i. All fifty-five. The description of the Compendium of Feeling is finished. The Description of the Compendium of Roots 10. The compendium of roots is the compendium of roots by way of the division of roots such as greed, and by way of their association. The connection is that roots are of six kinds. Their root-nature is their fundamental nature, which serves to establish the associated phenomena firmly. For phenomena that have root-conditions are firm, like trees with well-grown roots, not like moss on the surface of water, which is rootless. And so, because they are like roots, they are also called "roots." Others say, "The root-nature is that which makes wholesome and other states wholesome and other states." If this were so, another root would have to be sought to make the roots themselves wholesome and other states. If the wholesome and other states of the roots are dependent on other associated roots, then the unwholesome state of a root associated with a deluded mind would not be dependent. If its unwholesome state were inherent, then the wholesome and other states of the other roots would also be inherent, and like them, the associated phenomena would not be dependent on those roots. And if the wholesome and other states are dependent on roots, then the indeterminate state of rootless phenomena would not exist. Let us not press this too much. The wholesome and other states of wholesome and unwholesome phenomena are dependent on wise and unwise attention. As it is said, "Monks, for one who attends wisely, unarisen wholesome states arise, and arisen wholesome states grow and increase," etc. The indeterminate state of indeterminate phenomena, however, should be understood as dependent on a continuum without latent tendencies, dependent on kamma, and dependent on the state of not being a result. 16. Now, to show the division of roots by kind, it is said, "Greed, aversion, and so on." The description of the Compendium of Roots is finished. The Description of the Compendium of Functions 18. The compendium of functions is the compendium by way of the division of functions such as rebirth-linking, and by way of the classification of those that possess these functions. The function of rebirth-linking is the linking of one existence to another. By being the cause of uninterrupted continuity, The state of being a factor of existence is the function of existence-continuum. The functions of adverting and so on should be applied appropriately according to the meanings of the words stated earlier. The function of impulsion is the occurrence as if impelling many times or once in the way of accomplishing its respective function in the object. The function of retention is the making an object of that object grasped by that impulsion. The function of decease is the detachment from the existence that has arisen. 19. These functions, however, become manifest according to their positions. Therefore, to show this now in detail, "relinking" and so on was stated. Therein, the position of relinking is the relinking-position. Indeed, there is no position separate from relinking. But for ease of understanding, it should be seen as a conceptual distinction even in non-distinction, as in "the body of the stone-son" and so on. Thus in the remaining ones too. The position of the five consciousnesses such as seeing is the five-consciousness-position. By the word "and so on" the receiving-position and others are included. Therein, the relinking-position is between decease and existence-continuum. The existence-continuum-position is between relinking and adverting, between impulsion and adverting, between retention and adverting, between determining and adverting, sometimes between impulsion and decease, and between retention and decease. The adverting-position is between existence-continuum and the five consciousnesses, and between existence-continuum and impulsion. The five-consciousness-position is between five-door adverting and receiving. The receiving-position is between the five consciousnesses and investigating. The investigating-position is between receiving and determining. The determining-position is between investigating and impulsion, and between investigating and existence-continuum. The impulsion-position is between determining and retention, between determining and existence-continuum, between determining and decease, between mind-door adverting and retention, between mind-door adverting and existence-continuum, and between mind-door adverting and decease. The retention-position is between impulsion and existence-continuum, and between impulsion and decease. The decease-position is between impulsion and relinking, between retention and relinking, or between existence-continuum and relinking. 20. Two accompanied by equanimity The meaning is that neutral investigating consciousness does not occur as rebirth-linking, unlike pleasurable investigating consciousness. And thus, in the Paṭṭhāna, in the analysis of the term "accompanied by equanimity" which comes as: "Dependent on a phenomenon accompanied by equanimity, a phenomenon accompanied by equanimity arises, not by root condition" (Paṭṭhā. 4.13.179), the mode of dependence is extracted in terms of occurrence and rebirth-linking as: "Dependent on one rootless phenomenon accompanied by equanimity, two phenomena; dependent on two phenomena, one phenomenon. At the moment of rootless rebirth-linking, dependent on one phenomenon accompanied by equanimity, two phenomena; dependent on two phenomena, one phenomenon" (Paṭṭhā. 4.13.179). But in the analysis of the terms "accompanied by joy" and "accompanied by pleasure," it is extracted only in terms of occurrence as: "Dependent on one rootless phenomenon accompanied by joy, three phenomena... two phenomena. Dependent on one rootless phenomenon accompanied by pleasure, two phenomena... one phenomenon" (Paṭṭhā. 4.13.144, 167), and not in terms of rebirth-linking with phrases like "at the moment of rootless rebirth-linking.