English
Just as here, so also, "Sukhāya vedanāya sampayuttā tāva dhammā bhūmito tividhā honti kāmāvacarā rūpāvacarā lokuttarā" and so on, wise people can discern the method of determination for all the Tika-Dukas in due order. Therefore, avoiding that method of elaboration, and following what was said in the Nikkhepa Kanda and the Attha-Uddhāra Kanda, the Tika-Dukas of the Vedanā Tika, etc., should be understood with a method that is neither too concise nor too extensive: By the meaning of the terms, their own nature, By the division of what should be stated, And by determination, In each case, as is appropriate. There, in the Vedanā Tika, first, regarding the meaning of the terms, in "sukhāya vedanāyā" and so on, the word "sukha" is seen in sukha-vedanā, sukha-mūla, sukha-ārammaṇa, sukha-hetu, sukha-paccayaṭṭhāna, abyābajjha, nibbāna, and so on. This is seen in sukha-vedanā in "sukhassa ca pahānā" and so on. In sukha-mūla in "Sukho buddhānamuppādo" and so on. In sukha-ārammaṇa in "Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta" and so on. In sukha-hetu in "Sukhassetaṃ, bhikkhave, adhivacanaṃ, yadidaṃ puññānī" and so on. In sukha-paccayaṭṭhāna in "Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ, yāva sukhā saggā. Na te sukhaṃ pajānanti, ye na passanti nandana" and so on. "Diṭṭhadhammasukh These states are without pleasure, as in "avihārā ete dhammā." Nibbāna is supreme bliss, as in "Nibbānaṃ paramaṃ sukha." Here, however, it should be understood as pleasant feeling itself. The word "feeling" (vedanā) refers to the experiencer, as in "viditā vedanā uppajjantī." The word "suffering" (dukkha) is seen in contexts like painful feeling, the basis of suffering, the object of suffering, the cause of suffering, and the place of the cause of suffering. Here, it is seen as painful feeling, as in "dukkhassa ca pahānā." As the basis of suffering, as in "Jātipi dukkhā." As the object of suffering, as in "Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkanta." As the cause of suffering, as in "Dukkho pāpassa uccayo." As the place of the cause of suffering, as in "Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ, yāva dukkhā nirayā." Here, however, it should be understood as painful feeling itself. Here, the meaning of the words is as follows: That which pleases a being, or consumes well, or digs into the affliction of body and mind, is pleasure (sukhā); this is a designation for bodily and mental pleasure and joy. That which causes suffering is suffering (dukkhā); this is a designation for bodily and mental suffering and displeasure. That which is neither suffering nor pleasure is neither-suffering-nor-pleasure (adukkhamasukhā); this is a designation for equanimity. The "ma" is a euphonic addition. Thus, all five kinds of feeling are included in these three terms. Because they experience, that is, feel, the flavor of an object, they are feelings (vedanā). Now, the word "associated" (sampayutta) in all three terms means: Joined in the same way (samaṃ pakārehi yuttāti sampayuttā). In what ways? "There are some states that are coexistent, co-arisen, mixed, of single arising, of single cessation, of a single basis, of a single object" (Atthi keci dhammā kehici dhammehi sahagatā sahajātā saṃsaṭṭhā ekuppādā ekanirodhā ekavatthukā ekārammaṇā). These four ways, beginning with single arising, are what is meant. And this is a superlative definition. Even without being based on a single object, association is possible in the immaterial realms. The rest is as previously stated. This is, for now, the analysis based on the meaning of the terms. "Of the same nature" means seeing the mere nature of that term. Here, the sixty-three cittas, namely, the body-consciousness accompanied by pleasure, the eighteen sense-sphere cittas accompanied by joy, and the forty-four form-realm and supramundane cittas of the first, second, third, and fourth jhānas, are said to be associated with pleasant feeling. Similarly, the three cittas, namely, the body-consciousness accompanied by pain and the two accompanied by displeasure, are said to be associated with painful feeling. The remaining fifty-five cittas accompanied by equanimity are said to be associated with neither-painful-nor-pleasant feeling. Just as there is association of cittas with pleasure, etc., so too is it with the mental factors associated with those cittas. And not only here, but also in the subsequent triads and dyads, the inclusion of mental factors associated with them should be understood according to the cittas. But where there is a difference, there we will speak. Here, among the mental factors, only the six mental factors with joy, excluding feeling, are associated with all five feelings, while the others are associated only with the three feelings excluding physical pleasure and pain. And among those, the five without joy, as appropriate, and the eleven, namely, delusion, shamelessness, recklessness, agitation, sloth, and torpor, are associated with the three as appropriate. Even there, initial and sustained application are only for the pleasure that is form-realm and supramundane, joy is only for pleasure everywhere, hatred, envy, stinginess, and worry are only for pain, doubt is only for equanimity, and the remaining twenty-eight are only associated with the feelings of joy and equanimity, even there, compassion and sympathetic joy are only for the pleasure that is form-realm. The rest is similar to the association of cittas. This is the analysis based on nature. "Division of what should not be stated" means that in this triad, all feeling, all form, Nibbāna, and conventional truth, these things, "associated with pleasant feeling" or "associated with painful feeling." They should not be said to be "that" or "associated with feeling that is neither painful nor pleasant." For feeling is not associated with feeling, nor are forms and so on. Therefore, these are not found in this triad. And this is a sappadesa triad. As it is here, so too in the triads and dyads that follow, the application of what should not be said. Whatever is not stated in each, its sappadesatā should be understood. But hereafter, where there are unincluded phenomena, we will show their division and say only "these should not be said," by that its sappadesatā should also be known. But where there are no unincluded phenomena, we will say it is nippadesa. By that, the absence of what should not be said should also be understood. Everywhere, however, without extracting the matrix, we will speak of the meaning of the terms and the analysis of their nature. This is the determination from the division of what should not be said. The Feeling Triad is finished. In the Vipāka Triad, vipāka is the result of wholesome and unwholesome qualities that are distinct from each other, this is a designation for immaterial phenomena that have attained the state of result. Although, like immaterial phenomena, material phenomena also arise from kamma, because they are without an object, they are not similar to kamma, therefore, only immaterial phenomena with an object are said to be vipāka because they are similar to kamma, like a fruit similar to a seed. Just as only the sprout that emerges from a rice seed is called a rice fruit, not the sprouts and so on, but those are called "born of rice, produced by rice," so only immaterial phenomena similar to kamma are called "vipāka," but material phenomena born of kamma are called "upādinna." Vipākadhammadhammā means phenomena that have the nature of vipāka. Just as beings with the nature of birth and aging are called "subject to birth, subject to aging," so too, vipākasabhāvā means phenomena that have the nature of vipāka in the sense of generating vipāka, that is the meaning. The third term is stated in terms of rejecting both natures, this is the meaning of the term. There, in the four planes, the thirty-six vipāka cittas are called vipāka, likewise, the twenty-one wholesome and twelve unwholesome cittas. These are called neither resultant nor non-resultant phenomena: thirty-three resultant phenomena, twenty functional cittas in the three planes, all rūpa, and Nibbāna. Among cetasikas, however, fourteen unwholesome ones are only resultant phenomena. Abstinences may be resultant, may be resultant phenomena. The remaining ones may be resultant, may be resultant phenomena, may be neither resultant nor non-resultant phenomena. Like citta, they are threefold. This is the distinction. The rest is like citta. This should be understood as the category without designation. The Resultant Triad is complete. Seized by craving and views, through action with the function of object, taken as the fruit-state, are called seized. Having approached the state of object, related to clinging through the connection of clinging, are called pertaining to clinging. This is a designation for those that are object-condition for clinging. Those that are seized and those that pertain to clinging are called seized and pertaining to clinging. This is a designation for rūpa and arūpa phenomena produced by defiled action. In this way, the meaning should be understood in the remaining two terms along with negation. Therein, thirty-two mundane resultant cittas and nine karma-produced kalāpas are called seized and pertaining to clinging. The remaining mundane cittas and non-karma-produced rūpa kalāpas are called not seized but pertaining to clinging. Supramundane cittas and Nibbāna are called neither seized nor pertaining to clinging. Although the aggregates of clinging of arahants are object-condition for the clinging of others who say, "Our maternal uncle is an elder," etc., the path, fruit, and Nibbāna, however, like a heated iron ball on a hot day, are not seized by clinging, rejected by flies due to heat. The same method applies to the undefiled and non-defiled. Among cetasikas, however, wholesome ones are only not seized but pertaining to clinging.