English
By way of leading out, and by way of liberation, "Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration" are called "limbs of the path," the others are "non-limbs of the path." But in the Pāli, because of the uncertainty of abstinences in the mundane consciousness, and because they are only occasional, excluding them, it is said "the path has five limbs." Thus, twofold by way of limbs of the path and non-limbs of the path. Likewise, twofold by way of strength and weakness. Therein, faith, energy, mindfulness, concentration, wisdom, shame, and fear of blame, these seven things, by way of being unshakeable, are called strengths, the others are non-strengths. Thus, twofold by way of strength and weakness. Likewise, twofold by way of cause and non-cause. Therein, non-greed, non-hatred, non-delusion, these three things, by way of being roots, are called causes, the others are non-causes. Thus, twofold by way of cause and non-cause. Likewise, with contact and non-contact, feeling and non-feeling, perception and non-perception, consciousness and non-consciousness, etc., according to the method stated, the inclusion and division should be understood as appropriate. This is the summary here, but the detailed explanation should be taken from the section on inclusion in the word analysis and its commentary. Thus, the determination should be understood by way of inclusion. And by way of emptiness, thus, in those things included by the aggregates, etc., a self, or a permanent entity, with the nature of an agent, a feeler, etc., separate from them, is not found. Those things are empty of self or belonging to self, merely dependently originated, only phenomena by way of bearing their own characteristics, insubstantial, devoid of the essence of permanence, happiness, etc., uncontrollable, because of the absence of a governing principle, impermanent, suffering, non-self, and not belonging to self, and thus they occur. This is the summary here, but the detailed explanation should be taken from the section on emptiness in the word analysis and its commentary. Thus, the determination should be understood by way of emptiness. The explanation of the meaning of the first wholesome [aggregate] is finished. In the second and subsequent [aggregates] also, the entire determination should be understood by the method stated in the first wholesome [aggregate], with the enumeration of the phenomena, etc. Not only here, but everywhere else after this, the meaning of words and doctrines similar to those mentioned below, and all interpretations, should be understood in the same way as described here. But from here on, we will describe what is new. In the second consciousness, the only difference from the first consciousness is the presence of prompting, the rest is the same. The second wholesome consciousness. In the third, in the designation of mental factors, the absence of delusion, the deficiency of the faculties of wisdom, the path factor of right view, the power of wisdom, and the root of non-delusion in the collections of faculties, path factors, powers, and roots, and the presence of the faculties of faith, etc., is the only difference, the rest is the same. Similarly, in the fourth, the only difference is the presence of prompting. The third and fourth. In the fifth, sixth, seventh, and eighth, there is absence of equanimity and absence of joy in the places of happiness and gladness. Therefore, in the section on the factors of absorption, the only difference is the four-factored absorption, the rest is the same as the first, second, third, and fourth consciousnesses. Here, in these four accompanied by equanimity, some say that compassion and sympathetic joy do not arise, but because their arising is permitted in the Great Commentary as preparatory, they do arise when access concentration is reached, but not otherwise, should be understood. The fifth, sixth, seventh, and eighth. Thus, the eight wholesome consciousnesses of the sense sphere, distinguished by differences in object, etc., are each sixfold in terms of object: object of form...pe... object of mental object. Therein, the element of color, distinguished by differences in blue, etc., and distinguished by differences in past, future, present, internal, external, gross, subtle, etc., is called the object of form. Similarly, in the objects of sound, etc., the difference should be understood accordingly. Here, tangible object is the three elements excluding the water element, and mental object should be understood as the remaining concepts of form and formless, excluding the five objects; the rest is the same. Some here say, "These objects that fall within the range of eye-consciousness, etc., receive the designation of object of form, etc., but those that do not fall within the range, being distinguished by differences in past, future, distant, subtle, etc., are "Only the mind-object" they say, but that is not right, because of statements about the eye, etc., having form as their object. For those things, the eye, etc., have as their object what has not come into the path, and those are not mind-objects. The five objects, form, etc., each come into the path at two doors, at two doors in one moment, and are objects for the javanas through those doors, and for the mind-door javanas immediately after, and for the pure mind-door javanas of one who remembers later in terms of what was seen, heard, etc. Thus, for one making offerings while seeing various colorful shrines, etc., or hearing the Dhamma, or making offerings with the sound of drums, etc., and smelling fragrant garlands, etc., and tasting food and edibles, etc., and touching pleasant soft coverings, etc., and knowing a pleasing sensation, and making offerings with those things, and producing unwholesome states in each case, the five objects, form, etc., being grasped at each moment, like a bird hiding in the treetop making a branch move and casting a shadow on the ground at the same moment, and striking against their respective sense-bases, and in that very moment coming into the path at the mind-door as a condition for the arising of bhavaṅga-vibration, and after that, being objects for the vīthi-cittas beginning with āvajjana and ending with voṭṭhabbana, which arise after interrupting the bhavaṅga, and for the javanas that follow, such as wholesome and unwholesome, and in the mind-door vīthis that follow, and later, coming to a similar condition, and remembering in terms of what was seen, heard, smelled, tasted, touched at the time of making offerings, etc., and being experienced as if directly, they are also objects at the mind-door. Moreover, the five objects, form, etc., such as the form of the Buddha, etc., and divine forms, etc., which have never been grasped by the five doors, come into the path at the mind-door even for one who produces joy, confidence in the result of kamma, etc., or greed, etc., by considering them in terms of what has been heard, or by remembering them later just from what has been heard at the moment of javana. But for the pure abhiññā, At the sense-door alone, therefore in this way, at the five doors, at the mind-door, and at the pure mind-door, objects that have come into the range, differentiated by distinctions such as past, etc., all five-sense objects never become mind-objects at any time; the remaining name, form, and concepts should be understood as mind-objects. But are not these desirable, pleasant, and agreeable objects the basis for greed? How can wholesomeness arise here? Due to regulation and other causes. For the mind, having previously determined "I must do only what is wholesome" and thus preventing the arising of unwholesome states everywhere, and due to transforming towards wholesomeness, and due to the frequent cultivation of wholesome habitual practice, and due to supporting conditions such as reliance on good people, and due to wise reflection, it should be understood that wholesomeness arises due to these causes. Thus, because of arising in these six objects, each becomes sixfold. Explanation of the determination of objects. Thus, among objects differentiated by types, the form-object, in particular, is tenfold as the ten bases of meritorious action. There, each one, however, is threefold: bodily action, verbal action, mental action. There, bodily action is what occurs at the body-door, verbal action is what occurs at the speech-door, mental action is what occurs at the mind-door. There, the body-door means body-intimation. The speech-door means speech-intimation. Their distinction will become clear in the section on form. The mind-door means all consciousness associated with volition, especially wholesome and unwholesome. For it is called a door because it gives opportunity for the occurrence of the pure mental actions of the volitions co-arisen with it, which occur without causing bodily or verbal actions. However, the volitions occurring at these three doors are called bodily action, etc. Furthermore, killing living beings, etc., and abstaining from killing living beings, etc., are called bodily action; lying, etc., and abstaining from lying, etc., are called verbal action; covetousness, etc., and non-covetousness, etc., are called mental action. On the wholesome side, however, the ten bases of meritorious action, such as giving, etc., are bodily, verbal, and mental actions as appropriate. Thus, this status of bodily action, etc., is stated from the standpoint of majority, like the occurrence of killing, etc., through the doors of speech, etc., just as the state of being a forest dweller, etc., for some men, and the status of the doors as the door of bodily action, etc., just as the state of some villages as a Brahmin village, etc.