English
in all formless phenomena, it is of six kinds, should be understood. Formations, from being defiled, leading to results, etc., are of one kind. Wholesome, unwholesome... It is twofold. Likewise, from being limited, exalted, inferior, mediocre, wrong, fixed, and unfixed. It is threefold, from being meritorious formations and so on. It is fourfold, from revolving through the four wombs. It is fivefold, from going to the five destinations. Consciousness is onefold, from being worldly results and so on. It is twofold, from being with causes and without causes and so on. It is threefold, from being included in the three existences, from being associated with the three feelings, and from being without causes, with two causes, and with three causes. By way of wombs and destinations, it is fourfold and fivefold. Name-and-form is onefold, from depending on consciousness and being conditioned by kamma. It is twofold, from being with object and without object. It is threefold, from being past and so on. By way of wombs and destinations, it is fourfold and fivefold. The six sense bases are onefold, from being the place of arising and meeting. It is twofold, from being sensitive matter, consciousness, and so on. It is threefold, from being the range of contact, non-contact, and both. From being included in wombs and destinations, it is fourfold and fivefold. And in this manner, the onefold nature and so on of contact and others should be understood. Thus, in this case, the determination should be understood even from the onefold nature and so on. 590. And the determination of the factors: here, sorrow and so on are stated to show the unbroken continuity of the wheel of existence. For they arise in the ignorant person afflicted by old age and death. As it is said: "Monks, an uninstructed ordinary person, touched by a painful bodily feeling, sorrows, laments, weeps, beats his breast, and falls into confusion." (Saṃ. Ni. 4.252). And as long as these continue, so does ignorance; thus, again, "with ignorance as condition, formations" is indeed the connection of the wheel of existence. Therefore, having made a single summary of these with old age and death, it should be understood that there are indeed twelve factors of dependent origination. Thus, in this case, the determination should be understood even from the determination of the factors. This is, for now, the brief discourse here. Discourse on the term "Ignorance as condition for formations" 561. This, however, is the detailed method: Ignorance, in the Suttanta way, is not knowing in four instances, such as suffering; in the Abhidhamma way, it is in eight, together with the past and so on. For it is said: "Therein, what is a Ignorance is not knowing suffering… …not knowing the path leading to the cessation of suffering, not knowing the past, not knowing the future, not knowing the past and the future, not knowing the conditioned co-arisen states. (Dhammasaṅgaṇī 1106) Here, although ignorance arises as an object in all instances except for the two supramundane truths, even so, here it is understood primarily as concealment. For when it arises, it conceals the truth of suffering, not allowing its true characteristic to be penetrated. Similarly, it conceals the origin, the cessation, the path, the five aggregates of the past called the past, the five aggregates of the future called the future, both of these called the past and the future, and the states of dependent co-arising called the conditioned co-arisen states, which are the conditions and the dependently co-arisen states. It does not allow the true characteristic of "This is ignorance, these are formations" to be penetrated here. Therefore, it is said: not knowing suffering… …not knowing the conditioned co-arisen states. 592. Formations (saṅkhārā) are the six mentioned briefly before, such as the three meritorious and so on, and the three bodily formations and so on. In detail, here the meritorious formation (puññābhisaṅkhāro) consists of thirteen volitions: the eight volitions of wholesome kamma in the sense-sphere that arise through giving, morality, etc., and the five volitions of wholesome kamma in the fine-material sphere that arise through meditation. The demeritorious formation (apuññābhisaṅkhāro) consists of the twelve unwholesome volitions that arise through taking life, etc. The imperturbable formation (āneñjābhisaṅkhāro) consists of the four volitions of wholesome kamma in the immaterial sphere that arise only through meditation. Thus, all three formations comprise twenty-nine volitions. Among the other three, bodily volition is the bodily formation, verbal volition is the verbal formation, and mental volition is the mental formation. This triad is stated to show the mode of operation of the meritorious formations, etc., through the doors at the time of accumulating kamma. For the eight volitions of wholesome kamma in the sense-sphere, and the twelve, arise through the bodily door, having produced bodily intimation. The twenty-two volitions of unwholesome consciousness are called bodily formations. When these same volitions give rise to verbal expression and proceed through the door of speech, they are called verbal formations. Here, the volition of direct knowledge is not taken, as it is not a condition for consciousness hereafter. And just as the volition of direct knowledge, so too the volition of restlessness is not. Therefore, that too should be removed from being a condition for consciousness. But all these are conditioned by ignorance. However, all twenty-nine volitions that arise in the mind-door without giving rise to either expression are mind formations. Thus, this triad enters into the former triad. Therefore, the conditionality of ignorance is to be understood in terms of wholesome formations and so on. 593. Here, it might be asked: "How is it to be known that 'these formations are conditioned by ignorance'?" By their existence when ignorance exists. For one whose ignorance, called unknowing of suffering and so on, is not abandoned, being ignorant of suffering in the past and so on, he takes the suffering of transmigration as a perception of happiness, and initiates the three kinds of formations that are its cause. Being ignorant of the origin, he initiates formations, the requisites of craving, which are causes of suffering, perceiving them as causes of happiness. Being ignorant of cessation and the path, he, perceiving a special destination as the cessation of suffering, even though it is not the cessation of suffering, and perceiving sacrifices, ascetic practices, and so on as the path to cessation, even though they are not the path, desiring the cessation of suffering, initiates the three kinds of formations through sacrifices, ascetic practices, and so on. Moreover, with that unabandoned ignorance concerning the four noble truths, not knowing as suffering even the suffering called the fruit of merit, which is particularly interspersed with many dangers such as birth, old age, sickness, and death, he initiates wholesome formations, distinguished as bodily, verbal, and mental formations, for its attainment, like a celestial nymph lover falling into a precipice. And even though he does not see the great torment-generating suffering of change and the lack of satisfaction at the end of that fruit of merit, which is considered happiness, he initiates wholesome formations of the aforementioned kind as its condition. like a moth to a lamp's flame, and like one greedy for a drop of honey licking a honey-smeared razor's edge. Not seeing the danger in the service of desires and their consequences, due to the perception of pleasure and being overcome by defilements, he undertakes unwholesome volitional formations that arise through the three doors, like a fool playing with excrement, or one wishing to die eating poison. And not understanding the suffering of the changeability of formations in the formless realm's results, through the perversion of eternalism and so forth, he undertakes imperturbable volitional formations which are mental formations, like one lost in direction going on a path towards a city of ogres. Thus, since the existence of formations is due to the existence of ignorance, not its non-existence. Therefore, this should be known: "These formations arise conditioned by ignorance." It has also been said: "Unknowing, monks, fallen into ignorance, undertakes wholesome volitional formations, undertakes unwholesome volitional formations, undertakes imperturbable volitional formations. But when, monks, ignorance is abandoned by a monk, and knowledge has arisen; then, with the fading away of ignorance, and the arising of knowledge, he does not undertake wholesome volitional formations." Discourse on the Paṭṭhāna Conditions 594. Here it is said: Let us accept this, that ignorance is a condition for formations. But this must be said: For which formations is it a condition, and how? Here it is said, for the Blessed One has stated twenty-four conditions: "Root condition, object condition, dominance condition, contiguity condition, proximity condition, co-nascence condition, mutuality condition, support condition, strong dependence condition, pre-nascence condition, post-nascence condition, repetition condition, kamma condition, result condition, nutriment condition, faculty condition, jhāna condition, path condition, association condition, dissociation condition, presence condition, absence condition, disappearance condition, non-disappearance condition." Among these, that which is a root and also a condition is a root condition; being a root, it is a condition; it is a condition by way of being a root. it is. The same method applies to object condition and so on. 595. Here, "hetu" is a designation for a part of a statement, a cause, or a root. In the world, in phrases like "statement, reason," "hetu" is said to be a part of a statement.