English
based on three yamaka each. In the determination of meaning here, this is the characteristic: in this formation yamaka, "the arising of inhalation and exhalation..." In the moment of arising, of thinking and pondering," and so on, the distinction of past, present, etc., should be understood in terms of continuity, not just in terms of death and rebirth. And because of the statement, "In the second jhāna, in the third jhāna, there the bodily formation arises," and so on, it should be understood that jhāna is also included in terms of location. Thus, here, the meaning should be determined according to whatever is obtained. Herein is the guiding principle: "Without thinking and pondering" is stated in terms of the second and third jhānas, not in terms of the fourth jhāna, because there is no in-breath and out-breath there. "In the moment of the mind's dissolution" is stated because the bodily formation arises solely from the mind; for the mind, while arising, causes the arising of form or formless phenomena, not while dissolving or remaining static. "Associated with the last mind" means associated with the very last mind, which is not followed by rebirth, of those with extinguished defilements. "Non-thinking, non-pondering last mind" here, the meaning should be understood as the dying consciousness of the second jhāna and onwards for those in the realm of form, and as the dying consciousness of the fourth jhāna for those in the formless realm. "For whom the bodily formation ceases, for them does the mental formation cease?" Here, because the bodily formation necessarily ceases in the same moment as the mental formation, the answer "yes" is given, not because they last only one mind-moment. For the mental formation arises and ceases even without the bodily formation. But the bodily formation, because it arises from the mind, ceases together with the seventeenth mind from the one with which it arises; this is the nature of form arising from the mind. However, what is stated in the Sinhalese commentary on the Vibhanga treatise, "Form arising from the mind ceases in the moment of arising of the seventeenth mind," that contradicts this Pāli passage. "For whom the bodily formation arises, for them does the verbal formation cease?" Here, since the bodily... Aṅkhāra arises at the moment of the mind's arising, and vitakka and vicāra do not cease at that moment, therefore the negation "no" is made. This method should be used to decide everything. This is the method of explaining the Saṅkhārayamaka matrix. Explanation of the Anusayayamaka Matrix Regarding the Anusayayamaka matrix, the arrangement of the text should be understood as follows. In the Anusayayamaka, as in the Khandhayamaka matrix and others, the teaching is not given in the same way, but the text is presented in a different manner. How? First, two sections, the Pariccheda section and the Paricchinnuddesa section, are taught by way of enumeration; then, a small section, the Uppattiṭṭhāna section. Then, seven major sections are specified in detail by combining the Anusaya with the Yamaka, namely, the Anusaya section, the Sānusaya section, the Pajahana section, the Pariññā section, the Pahīna section, the Uppajjana section, and the Dhātu section. Thus, the teaching of the Anusayayamaka is given in ten sections. Among these, the two sections mentioned earlier as the Pariccheda section and so on, which are stated by way of enumeration, should be understood here as the Anusayayamaka matrix. Here, "seven anusayas" is called the Pariccheda section because it is taught by enumerating the anusayas. "Kāmarāgānusayo…pe… avijjānusayo" is called the Paricchinnuddesa section because it is taught by enumerating the names of those that have been enumerated, saying, "These are their names." There, since the meaning is not obvious, by what meaning are they called anusayas? By the meaning of lying dormant. What is this meaning of lying dormant? The meaning of not being abandoned. Kāmarāgānusaya and others, by the meaning of not being abandoned, lie dormant in the continuum of that particular person, therefore they are called "anusayas," and because they lie dormant, they arise when they find a suitable cause, that is the meaning. But if it were the case that the meaning of lying dormant is the state of not being abandoned, and the state of not being abandoned does not arise, therefore the anusayas do not arise. Here is the answer to that: the state of not being abandoned is the anusaya, but the anusaya is a thing that has the strength of not being abandoned. "Lies dormant," it is said, is associated with mind, has an object, is conditionally arisen, is causally related, and is exclusively unwholesome in the Points of Controversy, because the mind-disassociated nature of the underlying tendencies is refuted. And it can be past, it can be future, it can be present, therefore, it is fitting to say "arises." For example, in the Analysis of Elements, in the section on delusion, it says: "The underlying tendency of ignorance, the overwhelming of ignorance... This is delusion at that time." And in this pair, in the arising section, it is said: "For whom the underlying tendency of sensual lust arises, for them does the underlying tendency of aversion arise?" and so on. Therefore, what is said, "They lie dormant and arise having obtained the appropriate cause," should be understood as well said. "Underlying tendency of sensual lust" means sensual lust, and because it is not abandoned, it is an underlying tendency, thus, underlying tendency of sensual lust. The same method applies to the remaining terms. This is the non-obvious meaning here. However, the determination of meaning here is only through showing the face of the method of exposition, and the exposition here is stated below. And the eight sections, beginning with the section on the place of arising, of which this is merely a preliminary expression of the sequential arrangement of the Pāli text. The first of these is called the section on the place of arising of the underlying tendencies. There is no division of sections there in the section on pairing the pairs, but there is in the other seven major sections. Of these, the first, the section on underlying tendencies, is twofold by way of the forward and reverse methods. There, in the forward method, there are three intermediate sections by way of the names of person, location, and both, "For whom, where... lies dormant," and in each of these, there are varieties of pairs by way of one-rooted, two-rooted, three-rooted, four-rooted, five-rooted, and six-rooted. And just as in the forward method, so it should be understood in the reverse method. And just as in this section on underlying tendencies, so also in the five sections on having underlying tendencies, abandoning, full understanding, abandoned, and arising. This is the distinction here in the first three sections. In the section on location, instead of saying "where, there," it is taught with the conclusive expression "from where, therefore." Thus it is done. The rest is the same. But this last one, called the "Element Section," is divided into two: the Question Section and the Answer Section. There, the Question Section is twofold, in direct and reverse order. At its end, answers are given in the order of the questions. Thus, the arrangement of the text here should be understood. Here is a glimpse, just a face-showing, of the eight sections, beginning from the start. "Where does the underlying tendency to sensual desire lie? In the two feelings in the Sensual Realm, there the underlying tendency to sensual desire lies. Where does the underlying tendency to aversion lie? In painful feeling... ...the underlying tendency to conceit lies in the two feelings in the Sensual Realm, and in the Form Realm and Formless Realm. The underlying tendency to views and the underlying tendency to doubt lie in all phenomena subject to self-identification, the underlying tendency to craving for existence lies in the Form and Formless Realms, the underlying tendency to ignorance lies in all phenomena subject to self-identification." This, then, is the textual method in the first section. There, "in the two feelings in the Sensual Realm" means in the Sensual Sphere, in the two feelings of pleasure and equanimity. But the underlying tendency to sensual desire lies in two ways: by way of co-arising and by way of object. There, it arises having co-arisen with unwholesome pleasure and equanimity, and also having made them its object. But the remaining feelings of wholesome, resultant, and functional feelings in the Sensual Sphere arise only having made them their object. And this one, lying as an underlying tendency in these feelings, also lies as an underlying tendency in the perceptions, volitions, and consciousnesses associated with those feelings. But because of the arising of the underlying tendency to sensual desire in these feelings by way of enjoyment, and because of the prominence of the remaining associated factors, and because of their grossness, and for the easy understanding of those to be trained, it is said that it lies only in the two feelings, and so on upwards. And not only does it lie as an underlying tendency in these two feelings, but also in the phenomena associated with the feelings, and it also lies as an underlying tendency in desirable forms and so on. And this was said in the Discrimination Treatise: "Whatever in the world is beloved and pleasing, there the underlying tendency to sensual desire lies in beings." And it is also said in the section on latent tendencies, "In the form realm, with painful feeling, the latent tendency to sensual desire does not lie latent," and so on. By this, it is said that it lies latent in the remaining six sense objects, beginning with form. But here, it should be understood that not all of that is said, but only some, due to some reason such as prominence.