English
such as "Was I indeed in the past?", and so on, are overcome. And by the occurrence of phenomena according to their nature, seeing the excellent nature of the Dhamma taught, and seeing the perfect enlightenment of the Buddha, the eight kinds of doubt that arise, such as "Does one doubt the Teacher? Does one doubt the Dhamma?", and so on, are also abandoned. It is said "among the conditioned things of the three planes" because supramundane phenomena, even though they are conditioned, are not subject to contemplation. The accumulation of latent tendencies. Having made it "reflecting on what is not beneficial" where latent defilements like sensual desire lie dormant. These very phenomena are worthy of reflection, thus it is said regarding the formations of the three planes of existence. And of this phrase, "reflecting on the three characteristics" is the connection. "Divided by distinctions like past, etc." means divided by eleven distinctions such as past, future, present, internal, external, etc. "Taking the method of aggregates, etc." means taking the method of dividing the grounds of reflection such as the five aggregates, six sense doors, six objects, six consciousnesses, six contacts, six feelings, six perceptions, as divided in the Paṭisambhidāmagga, and following that method. Moreover, there, among the twenty-three categories of phenomena, whichever category is clear to someone, taking that, reflection should be begun. But by one who is able, taking all, it should indeed be begun. "Summarizing by way of groups" means that the five aggregates, for example, form, even though divided by distinctions like past, future, present, all of it is summarized as a single mass of form. This is the method for feeling, etc., as well. Here is the method: Whatever form, past, future, or present, internal or external, gross or subtle, inferior or superior, far or near: All form is impermanent in the sense of perishing, suffering in the sense of fear, non-self in the sense of being without essence. Whatever feeling. Likewise. Whatever perception. Likewise. Whatever formations. Likewise. Whatever consciousness. Likewise. All consciousness is impermanent in the sense of perishing, suffering in the sense of fear, non-self in the sense of being without essence. And here, the taking of "all form, etc., all consciousness" should be understood as summarizing by way of groups. Here, "impermanent in the sense of perishing" means: form is impermanent in the sense of perishing. Feeling is impermanent. Perception is impermanent. Formations are impermanent. Consciousness is impermanent in the sense of perishing. By this method, together with the comprehension of the phenomena to be reflected upon, reflection should be done. Otherwise, reflection does not succeed. But because its meaning is clear, here, "impermanent in the sense of perishing" (is implied). It should be understood that the Elder took up the term "contemplation" by way of meaning and so on. Therein, "form is impermanent by way of destruction." Firmly grasping each particular form with knowledge, "This earth element is impermanent by way of destruction." "This water element is impermanent by way of destruction," and so on, contemplation should be done. Therein, in this body, all that is mere rigid action is called earth. And that action changes by way of changes in cold and heat, or by way of changes in various foods, or by way of changes in various thoughts, or by way of changes in various postures, or by way of changes in various bodily actions. This means there is a transition of various continuities. Therein, as new and new continuities of action appear, the former continuities of action cease. And since continuity, by nature, is not separate from phenomena, therefore, the appearance of new and new continuities is simply the arising of new and new actions. And the ceasing of former continuities is simply the breaking up of former actions. Thus, seeing the change of various rigid actions in one's own body, one sees the destruction and dissolution of the earth element. And seeing that, one also sees the destruction and dissolution of the forms co-arising with it. Water is merely the action of binding. Fire is merely the action of cold and the action of heat. Wind is merely the action of distending. And these actions change moment by moment. And seeing the distinct changes in the continuity of these, one sees the destruction and dissolution of water and so on, and of the forms co-arising with them. One knows the change in continuity externally by seeing with the eye, but internally, within the body, one knows it by bodily contact. But the destruction and dissolution of the elements that constitute continuity, one sees only with knowledge. Therefore, having known the change in each particular continuity within one's own body, or having imagined it in such and such a way, having made the impermanence of the form elements well-seen with knowledge, one should contemplate again and again. And in the remaining aggregates, having known the diversity of each particular continuity, having made the destruction and dissolution of feeling and so on well-seen, contemplation should be done. By way of fear and so on. in the sense of being fearful. For what is impermanent, changing in but a moment, that is certainly to be feared. Why? Because whoever, not fearing it, places trust in it, making it their own, saying "this is mine," that one is constantly afflicted, tormented, by countless thousands of sufferings of formation or sufferings of change. Thus, because of its nature of being constantly afflicted by various suffering-states, it is called suffering in the sense of being utterly fearful. Not-self, because it is contrary to self. For that which is grasped in the sense of being the innermost part, saying "beyond this, there is nothing more internal to me," that is called self. But what should be grasped in such a way? That which is entirely subject to one's will, which exists always without failing, merely by one's own wish, or by one's own will, or by one's own intention, or by one's own command, without the aforementioned activities of formation. That should be grasped in such a way. For such a state alone performs the function of self for beings who always desire happiness and are averse to suffering. But that which constantly destroys and scatters the happiness of those who desire happiness as it arises, and generates and increases various sufferings, rooted in formation and so on, for those who are averse to suffering, that is indeed contrary to self. And this form is exactly like this. Thus, because it does not perform the function of self, and performs the function contrary to self, form is called not-self. Why does it not act according to one's will, not perform the function of self, and perform the function contrary to self? It is said: "in the sense of being without essence." Here, essence is called a special strength and power, which is the ability to arise merely by intention, without the totality of conditions, and having arisen, to remain as one wishes, without the support of conditions. But form itself has no such essence, nor is it endowed with such essence. For it cannot arise without the totality of its conditions, nor, having arisen, without the support of conditions, without even a moment of standing, or strength, or power. And that which without its own strength and power arises solely by the power of the assemblage of conditions, and stands only by the support of conditions, that, having generated countless thousands of sufferings from the conditioning of conditions, constantly performs a task hostile to the self, oppresses, and afflicts. This is the method in "feeling is impermanent in the sense of perishing," and so on. Thus, the three characteristics are for one who discerns them well. By way of periods of time: by way of the continuous time delimited by each existence. For the five aggregates arisen in one existence do not go to another existence. In that very existence they entirely cease. Moreover, even in one existence, the division of time should be understood by way of the three ages (youth, middle, old), the ten decades, years, seasons, months, fortnights, lunar days, days and nights, watches, and hours. By way of continuity: by way of the continuity of similar kinds, whether it be the continuity of material form or the continuity of immaterial form. By way of moments: by way of the moment which is the measure of life of material and immaterial phenomena. Here, discerning by way of moments would be the domain of omniscient Buddhas only, not of disciples. For they are not able to realize arising or ceasing in such a minute moment. Therefore, it should be understood that discerning by way of periods of time and continuity is intended here. For one discerning the three characteristics: applying the three characteristics to those conditioned phenomena of the three planes, and repeatedly touching upon, and refining those phenomena. The meaning is: making clearly evident in one's knowledge the impermanent nature or the suffering nature or the non-self nature of those phenomena. But especially in this knowledge, the perception of the characteristic of impermanence is primary. When that is seen, the others are seen in due course. And when it is not seen, they are not seen. Therefore, it is intended that the clear manifestation of the characteristic of impermanence is primary from the outset. In those very things: in those very conditioned phenomena of the three planes. Condition In the form aggregate, it is by way of the causes called ignorance, craving, clinging, kamma, and nutriment. But in feeling, perception, and mental formations, contact should be said in place of nutriment. And in consciousness, mind-and-matter. There is this method. In the immediately preceding existence,