English
the path-like constituents, or the constituents of the Eightfold Path, the path-constituents. Seeing correctly, without distortion, is Right View. This is tenfold, as in "there is what is given," etc., or fourfold, in terms of the function of full understanding, etc. By this one resolves correctly, is Right Resolve. This is threefold, in terms of resolve for renunciation, resolve for non-ill-will, and resolve for non-harming. Right Speech, etc., have already been explained below. By this one strives correctly, is Right Effort. By this one recollects correctly, is Right Mindfulness. The distinction of these will be explained above. By this the mind is established correctly and firmly, is Right Concentration, the one-pointedness of mind, fivefold, in terms of the first jhāna, etc. Wrong View, etc., are constituents of the path because they are paths to a bad destination. 18. In seeing, etc., by eye-consciousness, etc.; in the continuity of the majority of those accompanied by it, by gender, etc.; in life, by living, by mind-made formations accompanied by kamma-born matter; in thinking, in knowing, by associated phenomena; in the state of happiness, etc., by those co-arisen with happiness, etc.; in believing, etc., by those same ones occurring in the manner of believing, etc.; in the occurrence of "I shall know the unknown," by those co-arisen occurring in that way; in knowing, and in the state of having known, by those co-arisen occurring in the manner of knowing, etc. The phenomena that cause oneself to proceed in the sense of mastery are called faculties. Thus it is said, "eye-faculty," etc. In the Commentary, however, other meanings of faculty, such as the meaning of a sign of mastery, are also stated. Life-faculty: the life-faculty is twofold, in terms of material and immaterial. The faculty of "I shall know the unknown" is the faculty of one who practices with the intention, "In this beginningless saṃsāra, I shall know the deathless state, which is unknown, or the four noble truths." The faculty of knowing is the faculty of one who knows, without transgressing the boundary seen by the first path. The faculty of one who has known is the faculty of an Arahant who has penetrated the four truths and stands firm. And here, for the purpose of clarifying the nature of phenomena, the foremost of the wisdom-faculties. the taking of the person, for the purpose of clarifying the specific functions of the individual's disposition, the taking of the 'I shall know the unknown' faculty and so on. Here, because the enumeration of beings is based on the internal sense bases, the internal sense bases are mentioned first. The mind faculty, though it should be mentioned here due to its commonality as an internal sense base, is mentioned after the life faculty to be shown together with the formless faculties. Then, to show that this enumeration leads to the distinction of "woman, man," the two genders follow. To show that these three appropriated phenomena exist by means of this, the life faculty is mentioned thereafter. To show that the aggregate of phenomena called "being," continuously existing, is defiled by these feelings, the five feelings follow. Then, to show the requisites for purification for those desiring purity from them, the five beginning with faith follow. And to show that those who have accumulated the requisites for purification are purified by these and attain purity, and that their task is completed, the last three are mentioned. This much accomplishes the intended meaning, hence the non-taking of others. This is the reason for the teaching of these in this order, so enough of excessive elaboration. 19. The seven powers, beginning with faith, are unshakeable by opposing phenomena such as lack of faith, laziness, heedlessness, restlessness, ignorance, shamelessness, and fear of wrongdoing, and are firm in their associated phenomena. The two, shamelessness and fear of wrongdoing, are firm only in their associated phenomena. 20. The phenomena that are masters are those that are predominant over phenomena whose activity is self-dependent. For example, in the mind arising after obtaining the strong support of previous volitional formations, such as "What is there that is not accomplished by one who has desire?", desire and so on act as leaders, accomplishing their associated phenomena, and these associated phenomena operate by means of them. Therefore, they act as masters over those that are self-dependent. The mastery of other predominant phenomena is their sovereignty in preventing the predominance of other predominant phenomena. Even among other faculties, merely causing the eye-consciousness and so on to follow in seeing and so on, ...is called an faculty, this is the distinction of the dominant faculties. 21. They bring forth the essence of nutriment and the like, thus they are called nutriments. Edible food brings forth the essence of nutriment, contact brings forth the three feelings, volitional karma, which is mental volition, brings forth rebirth in the three existences. Consciousness, which is rebirth-linking consciousness, brings forth co-arisen mind and matter, although there are others that bring forth their respective conditioned phenomena. But because of their special conditionality for the internal continuity, these four alone are called "nutriments." For beings who consume edible food, edible food is a special condition for the physical body, for its continuation for ten years and so on is possible only by the strength of the support of edible food, even though it is generated by kamma and so on. Thus it is said to be "like a nurse for a child, like a supporting pillar for a house." Contact, too, by merely touching the object that is the basis of pleasure and so on, becomes a condition for the existence of beings through the arising of feelings of pleasure and so on. Mental volition, by striving in the way of wholesome and unwholesome kamma, becomes a condition for the existence of beings by producing the root of existence. Consciousness, by merely knowing, becomes a condition for the existence of beings through the arising of mind and matter. Thus, these alone are called "nutriments" because of their special conditionality for the internal continuity. The secondary nature of contact and so on is according to the order of exposition, not according to the order of arising. 26. Due to the absence of initial application in the five consciousnesses, and their being merely a falling upon objects, even though equanimity, pleasure, and pain exist in them, they are not extracted as factors of jhāna due to the absence of the mode of close observation. For it is said that "the factor of jhāna is that which is preceded by initial application." In the sixteen cittas, namely the five pairs of consciousnesses, the mind-element triad, and the investigating triad, even though concentration exists, it does not attain the state of a power due to the absence of energy. For it is said that "power is that which is preceded by energy." Similarly, in the eighteen rootless states, the factors of the path are not obtained due to the absence of roots. For it is said that "the factor of the path is that which is preceded by roots." keeping the meaning in mind, he says, "in the ten consciousnesses," and so on. The connection is that jhana factors are not found. 27. Due to the absence of adhimokkha, in the consciousness of doubt, concentration is merely mental stability, and does not attain the designation of wrong concentration, concentration faculty, or concentration power. Therefore, he says, "similarly, in the consciousness of doubt," and so on. 28. By the inclusion of two-rooted and three-rooted, he shows the absence of dominants in one-rooted states. The emphasis "only in javanas" is to show the impossibility of dominants in mundane results. For these do not arise by giving prominence to desire, etc. Since the dominant of investigation is impossible in two-rooted javanas, and because the condition of mental formation is obtained in accordance with its possibility, he says "as far as possible." Only one is obtained, otherwise there would be no dominant state. For this very reason, the Blessed One, instead of saying "a dominant is a condition by way of dominant for dominant-associated states," as in the exposition of the condition of root-cause "a root-cause is a condition by way of root-cause for root-cause-associated states," and so on, extracted the dominant condition by way of each dominant, saying "the dominant of desire is a condition for desire-associated states," and so on. 29. In terms of reality, there are six root-cause states, five jhana factors (because joy, sorrow, and equanimity are taken together by way of feeling), nine path factors (because wrong intention, effort, and concentration are taken together with right intention, etc., by way of their nature as thought, energy, and one-pointedness of mind). There are sixteen faculty states (because the five feeling faculties are taken together by way of commonality of feeling, the three supramundane faculties and the wisdom faculty are taken together by way of commonality of knowledge, and the life faculties of matter and immateriality are taken separately). The power states, however, are said to be nine in the manner described. The dominant states are said to be four. The nutriments are likewise said to be four. Thus, this collection, mixed with the three, such as wholesome, etc., is called the miscellaneous collection, and is said to be sevenfold. And here— Wisdom is collected in five, while energy and one-pointedness are collected in four. mind, and mindfulness are three-fold. Intention, feeling, faith, are considered two-fold; The remaining twenty-eight are said to be one-fold. The description of mixed classifications is finished. Description of the Classifications of the Factors of Enlightenment 30.