English
But its impermanence, which is the characteristic of the conditioned, is not evident; it is well hidden by continuity. Similarly, feeling, whether pleasant or painful, is a conditioned phenomenon. And it is evident to beings that "there is my feeling." But its impermanence, which is the characteristic of the conditioned, is not evident; it is well hidden by continuity. Thus, in the remaining mental phenomena and material phenomena. Because, having first accomplished the knowledge of purity of view, which is the discernment of conditioned phenomena in the seven purifications, and the knowledge of purity of overcoming doubt, which is the comprehension of causes like ignorance and so forth, (One should develop) ten kinds of knowledges contemplating the characteristics of conditioned things. And just as impermanence, a characteristic of conditioned things, is profound from the conditioned phenomenon, so also this dependent origination, a characteristic of conditioned things, is profound from the conditioned phenomenon, it should be seen. Regarding "existence of that which exists due to that," here "bhāva" means "it comes to be, it exists." That particular existence, beginning with ignorance, is "tabbhāva." When that existence is present, they come to be, they arise by nature, therefore they are "tabbhāvabhāvī." Formations and so on. "Bhāva" means the cause of arising. The existence of those that exist due to that, is "tabbhāvabhāvībhāva." Showing this meaning, (the text) says "in that, in that" and so on. Moreover, "bhāva" is called existence. The existence of each particular causal phenomenon is "tabbhāva." When that existence is present, they come to be, they arise by nature, therefore they are "tabbhāvabhāvī." Their existence also is indeed appropriate. Regarding "the fixed nature of causal power, beginning with root-causes," in "root-cause condition, object condition," and so on, the word "hetu," the word "ārammaṇa," and so on, indicate their respective specific causal powers of phenomena like greed and so on, and visual objects and so on. And their respective specific causal power is a distinct natural law. Thus, it defines the fixed nature of causal power, beginning with root-causes. "In such and such a way" (means) by that particular causal mode, such as being a root-cause, an object, a sphere, and so on. That indeed is the connection, it is said. Regarding "not stopping at merely extracting causal phenomena," the intention is not merely to extract by way of names and concepts of causal phenomena. "Āhacca" means having struck, having caused to reach that particular specific causal power. Therefore it says, "having brought to the summit." For the specific causal power, in explaining cause and effect, because there is no further task to be stated beyond that, it is indeed the summit. "Anosakkamānā" means not turning back. "By this" means by causal power. (This is said by) the teacher who elaborates. From this cause, the result, depending on this very thing, comes from the future aspect to the present aspect, it appears. is a condition. The condition for arising and the condition for continuing. Therein, the condition for arising is the generative condition. The condition for continuing is the supportive condition. By "by this" is meant by reason of. In "bodily, verbal, and mental action," "action" refers to activity, such as walking, standing, sitting, sleeping, which are bodily activities. Speaking, conversing, narrating, reciting, singing, which are verbal activities. Knowing, thinking, investigating, which are mental activities. "They construct" means they bring into being. "By these" means by these worldly wholesome and unwholesome volitional states. Moreover, beings construct by these, thus they are constructions (saṅkhārā). "They construct"— what do they construct? They construct an individual existence. They construct existence and non-existence. They construct benefit or harm even in this present life. They construct benefit or harm even in the next life, and so on. It is also proper to say they construct the eye, they construct the ear, and so on. They construct seeing, they construct hearing, and so on. "He knows" means he knows in various ways. He knows by what is real, he knows by what is unreal. "It bends" means it bends towards its object. "It is afflicted" means it is disturbed, it is agitated. "It touches" means it comes into contact. "He feels" means he makes known. It is also appropriate to say that craving (taṇhā) is that which strongly adheres, binds, and does not let go, by clinging to each respective object. "He grasps" means he grasps firmly. Therefore it is said, "he grasps with an unyielding grasp." "It becomes" is becoming (bhava). Becoming through rebirth. That by which things become is becoming. Kamma-becoming. "Birth" is the appearance of what is new. "Aging" is the decline from the state of being new. "Sorrow" is the torment of the mind. "Lamentation" is weeping. "Pain" is the affliction of the body. "Distress" is the affliction of the mind. "Despair" is the mind becoming disfigured due to intense mental weariness. It is the exhaustion of strength and power. Because at that moment, the irregular functioning of inhalation and exhalation completely ceases. or there is cessation. "By some happiness" means by some happiness of peace, released from the truth of suffering. "Concealing suffering" means concealing the nature of suffering of the phenomena of the three planes, which are suffering by reason of fear. "Concealing the origin" means concealing the nature of the origin of suffering of craving. "Concealing cessation" means concealing the nature of the cessation of suffering of the cessation of craving itself. "Concealing the path" means concealing the nature of the path to the cessation of suffering of the eight-fold path itself. The past end is called the succession of existences in past time. The future end is called the succession of existences in future time. The past and future ends are called both of these. "Concealing dependent origination" means concealing the dependent origination of the aggregates in the present existence. "By the Suttanta method" means even in the Abhidhamma, in the Vibhanga, the Suttanta division, named, has come. By that Suttanta division method. The connection is: Wholesome and unwholesome volitions with influxes are called formations. "By the Abhidhamma method" means by the Abhidhamma division method in the Vibhanga. In the commentary text: Ignorance does not obtain supporting conditionality for functional phenomena. The connection is: Wholesome and unwholesome roots do not obtain supporting conditionality for functional phenomena. It is said that functional phenomena do not obtain supporting condition from ignorance and from wholesome and unwholesome roots. "The mode of condition" is dependent origination. "From the fading away of ignorance" means from the departure of ignorance. Also for those functional phenomena. Because there exist functional consciousness, functional mentality, functional mind-base, functional contact, and functional feeling even in consciousness and so on, it is said: "this method is also in consciousness and so on." "Associated with wholesome, unwholesome, and resultant" means associated with wholesome consciousness, associated with unwholesome consciousness, associated with resultant consciousness. "That is not applicable" because of the remainder of the three aggregates accompanied by resultant consciousness in the course of existence, and of that co-arisen mind-born matter. that is not complete. Here, in the term consciousness, it is said that the thirty-two kinds of resultant consciousness are called consciousness, in the sense of their occurrence. This being the case, in the terms name and form, both of these, together with occurring consciousness, should also be understood in the sense of their occurrence. "Connected with that consciousness" means connected with rebirth-linking consciousness and occurring consciousness. "Craving and clinging are evident" means the six cravings, such as craving for forms, craving for sounds, and so on. The four clingings, such as clinging to sensual pleasures, and so on, are thus evident. "Merely characteristics" means merely the signs that characterize conditioned phenomena as conditioned. "By calamities of relatives and so on" means by the destruction of relatives and so on. "The cause of calamities of relatives and so on" means the reason for the destruction of relatives and so on. "In the suffering of aggregates" means in the truth of suffering which consists of the five aggregates. The path of the aggregates' arising is indeed the origin of craving. The path of the aggregates' cessation is indeed the Noble Eightfold Path. "Being the origin of aggregates" means being the cause of the aggregates' arising. "Obscured by ignorance" means hindered, covered by ignorance. "Whose desire for existence is not abandoned" means whose longing for existence is not abandoned by the path. It is said to mean "whose craving for existence is not abandoned." "Hindrance" means an obstruction. "Being the origin" means being the growth. "Support" means reliance. It is said that pleasant feeling is especially a condition for craving, as in "similar to pleasant feeling" and so on. But its being a condition for displeasures will become evident later in the craving that is to be sought. Even equanimity feeling, for one afflicted by suffering, stands in the place of pleasure. One desires it as if it were pleasure. Having practiced, having cultivated. "Craving itself" means sensual craving itself. "And in self" means also in view, this is the intention. "In one's own objects" means in objects grasped by view, such as self, soul, world, and so on. "Being delighting, enduring, and pleasing" means being delighting, being satisfied, being charming,