English
One mindfulness, by way of the four foundations of mindfulness, faculties, powers, factors of awakening, and factors of the path, is of eight functions. One concentration, by way of faculties, powers, factors of awakening, and factors of the path, is of four functions. One wisdom, by way of bases of psychic power, faculties, powers, factors of awakening, and factors of the path, is of five functions. One faith, by way of faculties and powers, is of two functions. These thirty-seven kinds of states, in the preliminary stage, have various objects and occur at various moments. But in the paths and fruits, the nine-functional effort, taking Nibbāna as its sole object, in nine functions, by way of eliminating the conditions for opposing evil states, performing nine tasks, alone proceeds. This is the method for the eight-functional and others. Therefore, it is said that all of them are found together in one moment, in one mind, all in the supramundane... they are. Here, in 'new thoughts of joy', the word 'vā' sometimes means 'sound'. The meaning is that 'thought' sometimes refers to the joy of the second jhāna and so on, and sometimes it does not occur in the supramundane states such as the fourth jhāna and so on. Even in mundane states, in the arising of mundane wholesome functional consciousness, such as those related to sense-sphere wholesome actions that proceed by way of purifying virtue and so on. 'As is fitting' means in accordance with the three abstinences and so on, which are to be applied in actions like purifying virtue, calming actions, and discerning mind-and-matter. 'In the course of the six purifications' means during the sequential development of the six purifications, such as purification of virtue. By this, even in the fourfold purity of virtue, fulfilled for the sake of establishing the path and fruit in this very life, faith, mindfulness, and so on are indeed included among the factors of awakening. Thus, it shows that they are also present in the exalted jhānas produced as a basis for the path. For thus it is said in the Bojjhaṅgasaṃyutta: Thus developed, Kuṇḍaliya, the restraint of the faculties fulfills the three good conducts. Thus developed, the three good conducts fulfill the four foundations of mindfulness. Thus developed, the four foundations of mindfulness fulfill the seven factors of awakening. Thus developed, the seven factors of awakening fulfill knowledge and liberation, it is said. In the commentaries, it is said that the factors of awakening are not only extracted in strong insight and the fruits of the path. But they are also extracted in the kasiṇa jhānas, ānāpāna (breathing mindfulness), and brahmavihāra jhānas, which are the basis for insight, it is said. [Collection of Factors of Awakening] 165. In the 'Collection of All', 'five aggregates' means five heaps. The aggregate of form is a heap of forms, divided by distinctions such as past and so on. It is simply form-phenomena grasped by knowledge, having made a heap of the characteristic of being afflicted. Similarly, feelings and perceptions, divided by distinctions such as past and so on, grasped by making a heap of the characteristic of feeling and the characteristic of perceiving, are called the aggregate of feeling and the aggregate of perception. 'They construct' means formations. Contact, volition, and so on. By these, having come together and gathered together in the six doors of rebirth or the three doors of action, they are contact, volition, and so on... By their own respective functions, seeing, hearing, etc., or common functions, or bodily, verbal, mental, or lying down, sitting, standing, walking, speaking, thinking, etc., they perform all actions, they arrange. This has been said in the Saṃyutta: And what, monks, do you call formations? They form what is formed, monks, therefore they are called formations. And what do they form that is formed? They form form for the purpose of form. They form feeling for the purpose of feeling. They form perception for the purpose of perception. They form formations for the purpose of formations. They form consciousness for the purpose of consciousness. They form what is formed, monks, therefore they are called formations. There, "they form form for the purpose of form" means: at whatever time whatever modification of form, arising through lying down, sitting, etc., is desired, at that time, for the arising of that modification of form, they form that modification of form, through changing postures, etc. It is also proper to include and apply this to all external form that is for use and enjoyment, such as food and drink, clothing and ornaments, beds, chairs, houses, chariots, etc. By "feeling" is meant all feeling, both in this life and in future lives. There, forming feeling in this life means arranging various means for feeling such as painting, dancing, singing, etc.; and forming feeling for future lives means desiring human or divine feeling and arranging it through giving, morality, etc. This method applies to the rest as well. However, in the case of formations, one should understand and elaborate on all worldly activities, such as "contact for the purpose of contact," "volition for the purpose of volition," or "giving for the purpose of giving," "morality for the purpose of morality," "taking life for the purpose of taking life," and so on. Here, it might be asked, why among formations, the result And volitions, etc., thoughts, etc., greed, etc., faith, mindfulness, wisdom, etc., states, not spoken of separately as aggregates, only feeling and perception were spoken of. It is said. Just as a skilled great physician, taking medicinal roots, making powder, among those roots, some large ones are soft. Knowing that some small ones are hard, first extracting the hard ones separately, he grinds them well and makes powder. Then, gathering all the soft ones together, he grinds them and makes powder. Then, mixing both, grinding them on a stone, he uses them in medicine. Doing so, he does not get tired. In the same way, the Blessed One, applying the three characteristics to mind-and-matter states, for the abandonment of the perversions of permanence, pleasure, and self, knowing that devas and humans, when inquiring, would become weary with the three states if no distinction was made, extracted separately the three states, namely feeling, perception, and consciousness, from the mental states, and, naming each one an aggregate, taught them. Just as fish, when there is water, are never distressed. But if there is no water, they are certainly distressed. Or just as bees or bumblebees, in whichever forest they obtain flower nectar and fruit juice, there they are never distressed. But if they do not obtain it, they are certainly distressed. In the same way, for these beings, among refuges perceived as pleasure, there is no refuge like feeling. Even enjoying human, divine, and Brahma attainments, they enjoy them only for the sake of pleasant feeling. If, without these, they could obtain pleasant feeling as desired, who would delight in them? Likewise, by means of states of the aggregate of formations such as contact, volition, etc., thought, examination, effort, etc., greed, hatred, etc., and faith, mindfulness, wisdom, etc., even while forming any conditioned thing, whether in this life or the next, they form it only for the sake of pleasant feeling. If, even without such formation, they could obtain desired pleasure, who would then find meaning in those states? they will construct those states. Thus, among states perceived as pleasant, feeling is the highest, most exalted state of these beings, perceived as pleasant. Therefore, the Blessed One, making that a distinct single aggregate, teaches the teaching of aggregates. Likewise, among refuges perceived as self, there is no refuge like perception for these beings. For indeed, those various beings, arisen in this or that group of beings, perceiving all that is to be known in their own spheres by perception, attain to consciousness. And attaining to consciousness, they know as much as others know. "We too know as much. Who is superior to us?" Thus, in the world, making perception, which is equal to knowledge, the supreme self, they wander. Thus, among states perceived as self, perception is the highest, most exalted state of these beings, perceived as self. Therefore, the Blessed One, making that too a distinct single aggregate, teaches the teaching of aggregates. Likewise, among refuges perceived as permanent, there is no refuge like consciousness for these beings. For indeed, beings say: "Pleasure and pain are impermanent. For those who have attained pleasure, there is no pain. Or for those who have attained pain, there is no pleasure." "Perception is impermanent. Sometimes it is forgotten, sometimes it is not forgotten." "Effort is impermanent. Sometimes it is undertaken, sometimes it is not undertaken." "Greed is impermanent. Sometimes it arises, sometimes it does not arise." "Hatred is impermanent. Sometimes it arises, sometimes it does not arise." "Faith is impermanent. Sometimes one has a clear mind, sometimes one has an unclear mind." "Wisdom is impermanent. Sometimes one knows what is to be known, sometimes one does not know." Thus, the impermanent nature of mental states is evident even to some worldly people. But not so for consciousness. For beings do not grasp that consciousness is impermanent, that sometimes it arises, sometimes it does not arise. But rather, it itself, being continuously present, is sometimes associated with pleasure, sometimes with pain, and so on. they constantly produce the perception of permanence. Thus, consciousness, in things perceived as permanent, becomes the supreme, most excellent state of permanence. Therefore, the Blessed One, making that too a distinct single aggregate, taught the teaching of the aggregates. [221] As for what is said in the commentary,