English
By this, the possibility of the word "eva" (only) in the preceding phrases "in the bodily door" and "in the verbal door" is indicated. For if this is so, then the determination of action by door is much better established there too. Otherwise, there might be a different meaning by way of indication, etc. Moreover, here by the word "eva" (only), this special meaning is also indicated. For in killing living beings, etc., the intentional action occurring in the manner of "I will kill him," "I will take it," etc., is primary. And that cannot be accomplished without bodily and verbal efforts. Therefore, in those cases, bodily and verbal efforts are a component for the accomplishment of the action. And covetousness, etc., which arise together with that, being on the side of volition, become non-designative. But in coveting others' property, etc., even though covetousness, etc., which are primary in themselves, occur through the bodily and verbal doors, bodily and verbal efforts are not components for the accomplishment of the action. Similarly, the action is accomplished there merely by the occurrence of thought. Thus, in order to entirely reject the component status of the bodily and verbal doors in these actions, the taking of "eva" (only) in "only in the mind" is to be understood as done here. But the word "mostly" is taken here with reference to the mere existence of occurrence through those doors. [156] But what is to be clarified: "Here, covetousness, etc., associated with the consciousness that generates expressions..." are only of the volitional side.” That is not suitable here. For even if they are conjoined with the consciousness that gives rise to intimation, covetousness and the like, which occur merely by way of a special function of mental action, are not of the volitional side. Rather, volition is of the side of covetousness and the like. [Mental action] 151. And here, the former and latter volitions of these ten courses of action are said in the Paṭisambhidāmaggaṭīkā to have gone to the uncertain side in drawing forth rebirth. Therefore, they too, having arisen from the beginning in the manner of “I will kill this being, I will take this ungiven property,” and having obtained strong conditions, draw forth rebirth. If they do not obtain them, they do not draw it forth, which is suitable. But those wholesome and unwholesome actions that have not reached the distinction of courses of action are to be understood as: those appearing at the bodily door are called bodily actions; those appearing at the verbal door are called verbal actions; those appearing at the pure mental door are called mental actions. By root of hatred: by the root called hatred, by consciousness rooted in hatred—there are two meanings. In that, the former is applicable to the two (courses of action) excluding ill-will, the latter to all three. By root of greed: the same method applies here. There too, the former is applicable to the two (courses of action) excluding covetousness, the latter to all three. By two roots: sometimes by the root of hatred, sometimes by the root of greed, thus they arise from two roots. But delusion, being common to all, is not a distinguishing factor, so it is not taken here. [157] But what is to be clarified: “By the root of delusion, for kings and brahmins who, for the purpose of punishing the wicked according to the measure of the treasure-reader, take others’ property, saying, ‘All this has been given by kings to brahmins. But because of their utter weakness, others enjoy it. Brahmins enjoy only their own property,’ and so on, and who take anything with the perception of it being their own, and who deny the connection of karmic results,” that is not suitable here. For here, co-arisen roots are intended, and those that are not common. And the taking of those who take in that way, the taking Sometimes at the wrong time, by the root of hatred, sometimes by the root of greed, thus by these two roots indeed it arises. But the delusion that arose in kings who deemed righteous the treasure-texts, called dharma-texts and royal-texts, mostly unrighteous, which arose in the time of unrighteous kings later, having set aside the ancient treasure-texts that arose in the time of righteous kings such as Mahāsammata and others. And that which arose in brahmins who perceived thus: "All this was given to brahmins by kings," taking up the saying "grass, wood, and water" given to ascetics and brahmins at the time of the kings' anointing. And that which arose in those holding doctrines concerning the connection of kamma and its fruit, who held such views: "There is no fruit or result of good and bad deeds." All that is called supporting delusion. That is not intended here. Otherwise, greed is the cause for the arising of kamma. Hatred is the cause for the arising of kamma. Delusion is the cause for the arising of kamma, by this saying. All unwholesome courses of action should indeed be said to be rooted here. But here it should be said: for people in whom doubt has arisen concerning actions and their fruits, performing four actions such as taking what is not given, corresponding to a mind beset by doubt, those actions arise from the pure root of delusion. For if this is so, later, by the volition of doubt, the taking of rebirth in those generating rebirth also becomes reasonable. [Unwholesome Kamma] 152. Even wholesome kamma of the sense-sphere, occurring through the body-door, is called body-kamma. Here, two meanings should be understood. How? Indeed, among the bases of meritorious action to be spoken of, whatever basis of meritorious action performed involving a bodily factor is called body-kamma. Performed involving a verbal factor is called verbal kamma. Performed not involving bodily or verbal factors, only through the mind-door, is called mind-kamma. This is one meaning. But this is when loving-kindness as body-kamma is present among fellow practitioners, both openly and in secret. Loving-kindness as verbal kamma is present among fellow practitioners among fellow celibates, openly and secretly. Loving-kindness of mind is present among fellow celibates, openly and secretly. All bodily action is preceded by knowledge, accompanied by knowledge. All verbal action is preceded by knowledge, accompanied by knowledge. All mental action is preceded by knowledge, accompanied by knowledge. Right bodily action, Right verbal action; Right mental action, Right in aspirations. It is found in such suttas as these. Moreover, in the Aṭṭhasālinī, this meaning should be explained in the entire section on the nine doors of action. There, even action consisting of giving is divided into three, according to bodily, verbal, and mental action. Similarly, action consisting of morality and action consisting of development. But when immorality occurs, the body is impure. Bodily restraint is broken. But when wholesome action occurs, by abandoning that immorality through temporary abandonment and so on, purifying the bodily door, fulfilling bodily restraint, it proceeds. That, even though free from bodily agitation, is called bodily action because it is the act of restraining the bodily faculty, by way of the act, occurring at the bodily door. It is also called good bodily conduct. And here, "abandoning that immorality" means abandoning that bodily immorality such as taking life, by not allowing the mind in which it would arise to arise. "Purifying the bodily door" means purifying the bodily door by not allowing that immorality to arise, in which, when it arises, the bodily faculty is impure. "Fulfilling bodily restraint" means fulfilling bodily restraint by accomplishing the act of restraining the bodily faculty itself. The same method applies to verbal action. But all wholesome action, even if it occurs through the three doors, proceeds by purifying only the mental door and fulfilling only mental restraint. Therefore, it is called mental action occurring at the mental door. It is also called good mental conduct. This is one interpretation. This is found in hundreds of suttas on the paths of action. Moreover, in the Aṭṭhasālinī. This is the entire introductory discourse. This meaning should be explained. But among these two alternatives, the fulfillment of wholesome qualities in the Teacher's Dispensation is solely for the abandonment of unwholesome qualities. Therefore, the latter is to be understood as primary. It is given by this, thus "giving." The volition of sacrificing an object. It disciplines, thus "virtue." Restraining blameworthy bodily and verbal actions, making them blameless and well-composed, it establishes and maintains them. And it supports higher wholesome qualities. The meaning is, it holds them, being their foundation. They develop by this, thus "development." The meaning is, they generate unarisen higher wholesome qualities, and they increase arisen ones. They revere by this, thus "reverence." The meaning is, they honor with body and speech, showing themselves to be of humble conduct. They especially engage, they become diligent, thus the state or action of the diligent is "service." It is obtained, thus "merit-transference." The name for one's own obtained share of merit. Or it is reached, thus "merit-transference." This is the name for the resulting merit to be obtained by others who rejoice. They give merit by this, thus "transference of merit." They rejoice in that which is given by others. They give approval by this, thus "rejoicing in merit." They hear the Dhamma by this, thus "hearing the Dhamma." They teach the Dhamma by this, thus "teaching the Dhamma." "There is what is given, there is what is sacrificed, there is what is offered, there is fruit and result of good and bad deeds," and so on. By this, they straighten the ten-fold right view, thus "straightening of view." But all these purify the mind-continuum, they cleanse by these, thus "merits."