Satipatthana Sutta Commentary - The Contemplation of Mental Objects I

The Way of Mindfulness
The Satipatthana Sutta and Its Commentary
by
Soma Thera

The Commentary to the Discourse
on the Arousing of Mindfulness
with Marginal Notes


The Contemplation of Mental Objects
The Five Hindrances
1. Sensuality

After explaining the Arousing of Mindfulness of the sixteenfold contemplation of consciousness, the Master said: "And, how, o bhikkhus," in order to expound the fivefold contemplation of mental objects [dhamma], -- things spiritual and material.

Further, the laying hold of pure corporeality or materiality was taught by the Blessed One in the instruction on body-contemplation, and in the instruction on the contemplation of feeling and consciousness, the laying hold of the purely spiritual. Now in order to teach the laying hold of a mixture of the material and the spiritual, he said, "And, how, o bhikkhus," and so forth. Or in the contemplation on the body the laying hold of the aggregate of corporeality or materiality was spoken of by the Master; in the contemplation on feeling, the laying hold of the aggregate of feeling; in the contemplation on mind, the laying hold of the aggregate of consciousness; and now in order to speak of even the laying hold of the aggregates of perception and formations, he said "And, how, o bhikkhus," and so forth.

There, in the Discourse, the word, santam = "present". It means existing by way of occurrence, practice or repeated happening. Asantam = "not present." Not existing, by way of non-occurrence or because of rejection from the mind by way of reflection or concentration.

In connection with the hindrances it must be known that the hindrance of sensuality arises because of wrong reflection on a object that is sensuously agreeable, pleasant, favourable. Such an object is either sensuality itself or that which produces sensuality -- the sensuality-object.

Wrong reflection is inexpedient reflection, reflection on the wrong track. Or it is reflection which considers the impermanent as permanent, pain as pleasure, non-soul as soul, the bad as good.

Sense-desire arises when wrong reflection occurs plentifully in a sensuously good object. Therefore the Blessed One said that the condition for the arising of fresh sense-desire and for the increase and expansion of existing sense-desire is plentiful wrong reflection on a sensuously auspicious or promising object.

Sense-desire is cast out, indeed, with right reflection on a sensuously inauspicious or unpromising object. Such an object itself or the jhana developed through such an object is meant by the term sensuously inauspicious object.

Right reflection is expedient reflection; reflection going on the right track. It is reflection that considers the facts of impermanence, suffering, soullessness and of impurity, according to reality.

When there is much right reflection on the sensuously inauspicious or unpromising object, sense-desire is knocked out. Therefore the Blessed One said that the condition for keeping out new sense-desire and for casting out old sense-desire is abundant right reflection on the sensuously inauspicious or unpromising object.

Further, there are six things which lead to the casting out of sense-desire: Taking up the sensuously inauspicious subject of meditation; application for the development of the jhana on the sensuously inauspicious subject of meditation; the guarded state of the controlling faculties of sense; moderation in food; the sympathy and support of good men in the endeavour; stimulating talk that helps the accomplishment of the object in view.

Explaining these six it is said: Taking up refers to the taking up of the tenfold object sensuously inauspicious, impure, or bad; the man who takes it up will cast out sense-desire. Sense-desire will also be cast out, by him who develops the jhana on the sensuously inauspicious object of meditation, by him who guards the controlling faculties of sense by closing the six sense doors, and by him who knows the measure of food for sustenance and of whom it is said:

Enough it is for the comfort of the almsman
Who has put aside all thoughts of body and life,
Who has his thoughts yoked on to craving's wane,
To stop eating when he could eat some four
Or five more lumps for which there's belly-room.
And, with drinks of water, end his begged repast.[33]

It will also be cast out by him who keeps the company of men like the Elder Tissa, the worker in the sensuously inauspicious subject of meditation, sympathetic towards those who endeavour in accomplishing the casting out of sense-desire and by talk connected with the tenfold sensuously inauspicious object. Therefore it is said by the commentator that six things are conducive to the casting out of sense-desire.

Sense-desire cast out by these six things becomes incapable of arising, in the future, through the attainment of the path of arahantship.

Hindrances have to be cast out first in the course of proper training. With the casting out of the hindrances there is induced jhana, the means of attaining quietude. Thus indeed is body-contemplation surely taught with quietude preceding.

Afterwards is given the higher instruction in regard to all divisions beginning with what should be understood -- the aggregations and the sense-base which ought to be understood, and the factors of enlightenment which should be developed. Therefore, here too, the development of quietude is desired so far as it is for the sake of insight.

It is said: "The instruction on the Arousing of Mindfulness has insight as the chief thing, abounds in insight."

Since there is no state of yoking together of the good and the bad moral qualities similar to the yoking of two bulls to a cart, -- since the good and the bad do not exist together -- from the absence of sensuality at the time of seeing one's mind through knowledge it is said: by way of occurrence. At the moment of seeing wisely the occurrence of sense-desire there is no sense-desire as good and bad states of mind cannot exist together

Existing means: When it is found in one's own mental flux.

Sensuously inauspicious or unpromising objects are the ten inanimate things: (1) The corpse that is swollen, (2) Blue, (3) Festering, (4) Fissured, (5) Mangled, (6) Dismembered, (7) Cut and dismembered, (8) With blood, (9) Wormy, (10) Become a skeleton. Details of these may be found in The Path of Purity in the exposition of the subject of meditation on the foul..

And the perception of hair of the head and so forth, because it is called in the Girimananda Sutta the perception of the sensuously inauspicious or impure, is taken as the sensuously inauspicious animate thing.

The jhana on the sensuously inauspicious object occurs in an inanimate or animate sensuously inauspicious thing. And the indication of the four kinds of wrong reflection and the four kinds of right reflection in regard to the sensuously inauspicious object is for the purpose of pointing out fully the subject.

The four kinds of consideration of the impure as pure, the impermanent as permanent, suffering as pleasure, and non-soul as soul are the four kinds of wrong reflection and the four kinds of consideration of the impure as impure and so forth are the four kinds of right reflection.

The taking up of the practice of considering the repulsiveness of any of the eleven kinds of the sensuously inauspicious or the practice of contemplation on the sensuously inauspicious object is "taking up" or "upholding."

The application to the development of the thought bent on the sensuously inauspicious object which brings partial and full concentration is application for the development of the jhana on the sensuously inauspicious subject of meditation.

Certain teachers say that as there is no opportunity for sense-desire in him who knows the proper measure of food to be taken, through absence of trouble owing to that knowledge from sloth and torpor, sense-desire is cast out in such a person. Just this reason is given in even the expository portion: The person who practices moderation in food brings about the perception of impurity bound up with that food, for instance, through the alteration of food by way of bodily excretions, and dwells on other similar thoughts as well as on the idea of corporeal subjection to food. Such a person casts out sense-desire.

The Elder Tissa referred to in the commentary above is the Elder Maha Tissa (of Anuradhapura), who saw the teeth of a woman and who by doing right reflection on their bony nature cast out sense-desire through jhana.

According to the Abhidhamma method of instruction, even the whole world is the hindrance of sense-desire. Therefore the commentator said: through the attainment of the path of arahantship [abhidhamma pariyayena sabbo pi loko kamacchandanivarananti aha arahattamaggenati].
2. Anger

Indeed, wrong reflection on an object of resentment produces anger. In this connection anger itself as well as the object which causes anger is called the resentment-object, or the sign of resentment. Wrong reflection has just the same character everywhere, and when it occurs much in the resentment-object or the resentment-sign, anger arises. Therefore the Blessed One said that intense wrong reflection on an object of resentment is the cause of fresh anger and of the increase and expansion of anger already existing.

By right reflection of the liberating thought of love, the thought of love that frees the heart indeed, anger gets cast out. The term "love" here is applicable both to partial concentration (upacara samadhi) and full concentration (appana samadhi). Heart-liberating love is only full concentration. Right reflection has the same character throughout. When it occurs strong in the thought of love, anger is removed from the heart. Therefore the Master said: "There is, o bhikkhus, the liberation of the mind through love. Intense right reflection on love is the condition for keeping out new anger and for throwing out anger that is already in the heart."

And it is said that these six things help to cast anger out: Taking up the practice of the love subject of meditation; applying oneself to the development of jhana on the thought of love; reflection on one's action as one's own property, abundance of wise consideration; sympathetic and helpful companionship of the good; and stimulating talk that assists the development of the thought of love and the overthrow of anger.

In explanation the commentator said: Anger will be put down in one who takes up the love subject of meditation by way of spreading it particularly or separately. Or if one takes up the love subject of meditation by way of spreading it generally, without particularization or directional restriction in space, then too anger will be put down, in one.

Anger vanishes also through the development of jhana by spreading love restrictedly with differentiation on seven or twenty-eight ways or by spreading it unrestrictedly without differentiation in five or twenty ways or by spreading it directionally towards the ten points in space.

Anger vanishes in one who reflects thus too: "What will you do to him by becoming angry?" "Will you be able to destroy things like his virtue?" "Have you not been born here just by your own actions and will you not also by your own actions get reborn hereafter?" "Getting angry with another is comparable to the state of him who wishes to strike another with glowing coals, red-hot crowbar, excreta and such other damaging things after taking them up in his bare hands." "And what can another who is angry with you do to you?" "Can he destroy your virtue or any other similar thing of yours?" "He, too, has been born here as a result of his actions and will be reborn hereafter just according to his actions." "Like a present not accepted is that anger of his and like a handful of dust thrown against the wind, that anger of his alights on his own head." In this way one reflects on one's own action as one's own property and also another person's action as that person's own, and puts out anger.

To one remaining in an abundance of wise consideration after reflecting on action as one's or another's own property, anger vanishes. And it vanishes in him who is in the company of a sympathetic friend who delights in developing the jhana of the thought of love like the Elder Assagutta and through stimulating talk on the thought of love when in any one of the four postures. Therefore it is said: Six things are conducive to the casting out of anger. The anger cast out by these six things, however, is finally destroyed by the attainment of the state of the Anagami, the Never-returner.

The thought of love [metta] is a sublime state of mind [brahmavihara]; it is one's own state of freedom from hatred. A detailed description of the way of developing love as a subject of meditation is given in the Path of Purity.

The following summary of hints gathered from different comments and the Path of Purity will be helpful to a beginner:

The love-thought of meditation is different from worldly attachment. It is based on wishing well to all beings. The idea of possession of the loved object is foreign to it. It is not a state of mind that encourages exclusiveness. The aim of the meditation is finally to include in the ambit of one's goodwill all beings equally, without distinction. "The liberation of the mind through love" refers only to full concentration. Without reaching full concentration there is no effective freedom from anger. The beginner who works at this subject of meditation is not to practice the thought of love at first:

On a sensuously promising object of the opposite sex, as attachment towards it might arise in the yogi's mind.

On a dead person, as the practice would be futile.

On an enemy, as anger might arise.

On an indifferent person, as the practice might prove wearisome.

On one who is very dear as the arousing of friendly thoughts without attachment towards such a one would be tiring; and as mental agitation might occur should even some slight trouble overtake that one.

Taking up the practice of the love subject of meditation is the generating, the bringing about of the characteristic, sign or mark, of the love thought of meditation of him who through loving-kindness gathers together all beings with goodwill.

The reflection on the thought of love itself is the sign of the love thought of meditation, because the reflection arisen first is the reason of the later reflection.

Spreading it particularly: Consecutively in the following order: to oneself, to a friend, an indifferent person, and an enemy. Spreading it generally: By breaking down all barriers, limits and reservations which separate oneself from all others, and extending the same kind of friendly thought to all. Directionally: Extending the thought of love towards one point of the compass, for instance, the east. These three kinds of spreading of the thought of love refer to the stage of meditation of "taking up the practice of the thought of love" which covers the training from the beginning to the attainment of partial concentration (upacara samadhi). In regard to this state of meditation the following is stated: Spreading the thought of love after particularizing the direction by way of a monastery, a street, village and so forth is one way and spreading the thought of love towards a direction in space generally by way of the eastern direction and so forth without specifying a monastery and so forth is another way of practice

The development of the jhana on the thought of love is the practice again and again of the thought of love that has got partial concentration. The development is done in three ways: (1) The spreading of the love thought universally. This is done by wishing that all living beings (satta), all breathing things (pana), all beings born (bhuta), all persons (puggala), all who have reached a state of individuality (attabhavapariyapanna), be without hatred, disease, and grief, and be happy taking care of themselves (avera, abyapajjha, anigha hontu, suhki attanam pariharantu). (2) Spreading the thought of love by way of a restricted group of beings. This is done by wishing that all females, all males, all purified ones, all non-purified ones, all divine beings, all humans, all beings fallen to states of woe, be without hatred, disease and grief and happy taking care of themselves. (3) Spreading the thought of love directionally in space. This is done by restricting the thought of love towards each of the ten directions in space: the cardinal points, the intermediate points, and the zenith and nadir. And it is also done by wishing that the beings in each of the directions taken up, according to the divisions and groups given above, be without hatred and so forth according to the formula already mentioned.
3. Sloth and Torpor

Through wrong reflection on a state of boredom and the like, sloth and torpor come to be. Boredom is just dissatisfaction. Lassitude is bodily laziness. Languidity of body is the bending of the body torpidly in getting up and in similar actions. Lethargy after a meal is a dizziness or slight faint which is due to eating a principal meal. It is also called the discomfort which follows such a meal. The mind's sluggishness is the dullness of the mind. An abundance of wrong reflection on boredom and similar states of mind produces sloth and torpor. Therefore the Blessed One said that much wrong reflection on boredom, lassitude, languidity of body, lethargy after a meal, and the mind's sluggishness, is a condition for the production of fresh sloth and torpor and the increase and expansion of sloth and torpor already come into being.

Through right reflection in inceptive energy and similar states of mind is brought about the overthrow of sloth and torpor. Inceptive energy is the effort first set afoot. Exertion is more powerful than the inceptive energy because it leaves indolence behind. And because of its assailing further and further of the destructive condition, progressive endeavour is more powerful than exertion. By the exercise of right reflection intensely on this threefold strenuousness sloth and torpor are cast out. Therefore the Blessed One said that the condition for keeping out new sloth and torpor, and for casting out sloth and torpor that is old, is abundant right reflection on the element of inceptive energy, of exertion and of progressive endeavour.

There are six things which lead to the casting out of sloth and torpor: The seeing of the reason of sloth and torpor in the fact of eating too much or gluttony; the changing of the postures completely; reflection on the perception of light; staying in the open; sympathetic and helpful companionship of the good; and stimulating talk that assists in dispelling sloth an torpor.

There is the following explanation of these six things: The bhikkhu who has eaten gluttonously is assailed by sloth and torpor while doing his recluse duty of meditation in his day or night quarters as by a mighty elephant pressing down on him, but that one who practices moderation in food is not troubled thus with these hindrances. In one who thus sees the characteristic of sloth and torpor in gluttony there is the casting out of sloth and torpor.

Sloth and torpor disappear in him who changes over from the posture which induces sloth and torpor to another; in him who reflects on the brightness or the light of the moon, a lamp or a torch by night, and on the light or brightness of the sun by day; in him who lives in the open; in him who associates with sympathetic and helpful companions, like the Elder Maha Kassapa, who have dispelled sloth and torpor; and by stimulating talk connected with a strict recluse-regimen.

Therefore it is said: Six things lead to the casting out of sloth and torpor. The yogi understands thus: sloth and torpor cast out by these six things are stopped from arising forever in the future by the attainment of the path of arahantship.

The bhikkhu who has eaten gluttonously after the manner of the well-known types of Brahamanical gormandizers mentioned in ancient Indian books. There are five kinds of these greedy eaters: (1) He who eats until he has to be raised up by the hand from his seat. (2) He who lies rolling just where he has eaten and eats as long as he likes. (3) He who eats until he slips off his waist cloth. (4) He who fills himself with food in such a way that it seems as if a crow could peck at the food in him. (5) He who having filled his belly full and vomitted eats more food again, or he who eats until he vomits.

On the light or brightness of the sun by day: The meaning should be understood thus: Sloth and torpor vanish in him, too, who at night is reflecting on the image of the perception of the brightness of the sun he got by day.

Here it may be helpful to state the eight ways of dealing with torpor taught by the Master to the Elder Maha Moggallana: (1) One should neglect to mind the thought which says that drowsiness is descending on one, or (2) one should reflect on the Dhamma, or (3) repeat or recite the Dhamma, or (4) pull both earlobes and rub or massage the limbs with the hands, or (5) getting up from the sitting position, apply water on and rub the eyes, and look into the distance, at the constellations in the starry sky, or (6) reflect on the thought of light, or (7) fix the thought on the ambulatory, aware of the ends of it with the controlling faculties of sense turned inwards and the mind kept in, or (8) sleep conscious of the time of waking and on awaking get up quickly thinking that one will not give oneself to the comforts of lying down, reclining and languor, when all other seven ways fail.
4. Agitation and Worry

Wrong reflection on mental agitation brings about flurry and worry. Mental agitation is inner turbulence. Actually it is flurry and worry, only. Intense wrong reflection on that mental agitation produces flurry and worry. Therefore the Blessed One said that wrong reflection on mental agitation when plentifully done produces fresh flurry and worry and increases and expands flurry and worry already in existence.

The casting out of agitation and worry occurs through right reflection on mental tranquillity called concentration and an abundance of right reflection on mental tranquillity, says the Blessed One, is a condition for the keeping out of fresh mental agitation and worry and the dispelling of agitation and worry already in the mind.

Six things are conducive to the casting out of agitation and worry: Knowledge; questioning; understanding of disciplinary rules; association with those more experienced and older than oneself in the practice of things like virtue; sympathetic and helpful companionship and stimulating talk that helps the rejection of mental agitation and worry.

In explanation it is said as follows: Agitation and worry disappear in him who learns in the spirit and in the letter one, two, three, four or five collections of Scripture. This is how one gets over agitation and worry by knowledge. Questioning means: inquiring much about what is befitting and not, according to the practice of the Sangha. In him who does this, too, agitation and worry disappear. Then these twin evils disappear in him who has got the mastery of the Discipline due to practical application of and conversance with the nature of the Rule of the Sangha. This is the understanding of the disciplinary rules. Association with those more experienced and so forth; the going to the presence of and the conversing with virtuous elders in the Sangha. By such visits mental agitation and worry disappear in one. Sympathetic and helpful companionship: association with experts of the Disciplinary Rules like the Elder Upali, the first of the great masters of the Discipline in the Sangha. In such company mental agitation and worry disappear. Stimulating talk in this connection refers particularly to matters of disciplinary practice by which one comes to know what is befitting and what is not. By this agitation and worry vanish in one. Therefore, is it said that six things lead to the rejection of agitation and worry, but the agitation cast out by these things finally ceases to arise in the future through the attainment of the path of Arahantship, and the worry cast out by these things finally ceases to arise in the future through the attainment of the path of the Non-returner.

In their own state or actually as they are individually, mental agitation and worry are two different things. Still, as worry in the form of repentance or remorse for ill done and good undone is similar to agitation which is characterized by distraction and disquiet of mind, mental agitation is called flurry and worry.

Mental agitation does not overtake the intelligent well-read man who probes into things by way of what is written in books and by way of the significance and import of the things themselves. Therefore, it is said that by way of knowledge not merely of the Disciplinary Rules, but by way of knowledge of the ninefold Buddha-word, beginning with the Discourses, according to the principles of the method already stated, and by the application of the proper remedies mentioned by way of questioning and so forth, remorse and regret for ill done and good undone do not take place.

By associating with elders who are older than oneself in the practice of the precepts of virtue and similar good things, who are restrained, aged, matured seniors, there is brought to one a measure of restraint, matured bearing, dignity and calm, and mental agitation and worry are cast out.

Good companionship refers to association with those versed in the Discipline who are able to dispel worry as regards any doubt concerning what is proper and improper practice.
5. Doubt

Wrong reflection on things which are founded on doubt brings about the arising of doubt. Things which are founded on doubt are known as just doubt owing to the state of being the reason of doubt again and again. Therefore the Blessed One said that wrong reflection on things founded on doubt is the condition for fresh doubt and for the increase and expansion of doubt already arisen. By right reflection on wholesome things, karmically and the like, there is the casting out of doubt. Therefore, the Blessed One said that right reflection on things which are karmically wholesome and not, things blameful and blameless, things to be practiced and not to be practiced, things of low and high value, things dark and fair, the counterparts of bad and good, done intensely, keeps out fresh doubt and casts out doubt that has already come into existence.

There are these six things which help to throw out doubt: The state of being learned in the Buddha's teaching; of inquiring about the Buddha, the Dhamma, and the Sangha; of understanding thoroughly the nature of the Discipline; of being decided about the truth of the Buddha, the Dhamma, and the Sangha; sympathetic and helpful companionship; and stimulating talk that helps to dispel doubt.

The first has been explained earlier. It is the knowledge of the Suttas generally both in the letter and the spirit. The second is obvious. The third indicates a state of mastery of the Discipline through practical application and great conversance with it at first hand. The fourth is the strong inclination towards or reliance on the Triple Gem called the faith that is capable of settling in the object of the virtues of the Buddha, the Dhamma and the Sangha. The fifth is association with good companions like the Elder Vakkali, bent, inclined, sliding towards faith, mentally. The sixth is stimulating talk on the Triple Gem at all times possible in every state of behaviour. One can cast away doubt by means of these six things, but the doubt cast out by these six things does not ever arise in the future only when it is destroyed by the attainment of the first stage of the Arahant.

Things which are founded on doubt are things which stand or proceed on doubt. Taking doubt itself one sees that the doubt arisen first is the particular reason by way of a common cause of the doubt arisen afterwards.

Surely by the knowledge of the Dhamma and by inquiry all doubts are cast out.

Iti ajjhattam = "Thus internally." In this way the bhikkhu lives contemplating the mental objects, by laying hold of the five hindrances amongst the mental objects of his own mind or amongst the mental objects in another's mind or at one time amongst the mental objects of his own mind, and at another time amongst the mental objects of another's mind.

Here origination and dissolution, only refer to the origination of the five hindrances by way of wrong reflection on sensuously attractive or beautiful objects etc., and the dissolution of the five hindrances by wise reflection on the impurity of the sensuous objects etc.

Here the mindfulness which lays hold of the hindrances is the Truth of Suffering. Thus the portal of deliverance of the bhikkhu who lays hold of the hindrances should be understood.
The Aggregates

Having expounded the contemplation of mental objects by way of the five hindrances, the Master said, "And, further, o bhikkhus," in order to explain the contemplation of mental objects by way of the fivefold aggregation.

Pañcasu upadanakkhandhesu = "In (the mental objects of) the five aggregates of clinging." The five aggregates of clinging are the groups that grasp life. The congeries of mental objects become the condition of clinging, is the meaning. This is a brief indication of these aggregates. For the statement about the aggregates at length the talk on the aggregates in the Path of Purity should be read.

Iti rupam = "Thus is material form." So far is there material form and no further. In this way the bhikkhu perceives material form according to nature. In regard to feeling and the things that come afterwards the same is the method of exegesis. This is the brief indication of meaning of the matters referred to here. For the lengthy explanation on these things one should read the talk on the aggregates in the Path of Purity.

Iti rupassa samudayo = "Thus is the arising of material form." The arising of material form and the other aggregates should be known according to the fivefold way (mentioned in the Section on the Modes of Deportment) through the arising of ignorance and so forth.

Iti rupassa atthangamo = "Thus is the disappearance of material form." The disappearance of material form and the other aggregates should be known according to the fivefold way (mentioned in the Section on the Modes of Deportment) through the passing away of ignorance and so forth. One should read the talk on the aggregates in the Path of Purity for further explanation.

Iti ajjhattam = "Thus internally." In this way the bhikkhu lives contemplating mental objects by laying hold of the fivefold aggregation of clinging amongst his own mental objects or amongst the mental objects of another or at one time in his own and at another time in another's mental objects.

The origination and dissolution of the fivefold aggregate should be brought forward and connected by way of the fifty characteristics of the five groups, with the extended application of the words: "From the arising of ignorance the arising of material form comes to be."

From here on according to the method already stated by the commentator should the exposition be.

According to nature means: according to the nature of breaking-up, according to the nature of the eye, colour and the like in regard to material form, and according to the nature of experiencing, the nature of pleasure and the like in regard to feeling. In this way all other connected things should be interpreted.
The Sense-bases

After explaining the contemplation of mental objects by way of the aggregates the Master said: "And, further, o bhikkhus," in order to explain the contemplation of mental objects by way of the sense-bases.

Chasu ajjhattika bahiresu ayatanesu = "In (the mental objects of) the six internal and the six external sense-bases." The eye, the ear, the nose, the tongue, the body and the mind are the six internal sense-bases, and material form, mind, smell, tastes, tactual object, and mental object are the six external sense-bases.

Cakkhum pajanati = "(He) understands the eye." He understands the sensory apparatus of the eye, by way of its own distinct function and salient characteristic.

Rupe pajanati = "(He) understands material form (objects) that are visible." He understands material form arising from the four producers of corporeality, namely, karma, consciousness, climate and nutriment [kamma citta utu ahara], by way of their own distinctive function and salient characteristic.

Yam tadubhayam paticcca uppajjati samyojanam = "The fetter that arises dependent on both (eye and forms)." He understands according to distinct function and characteristic the tenfold fetter that arises dependent on both eye and forms -- the tenfold fetter of sense-desire, resentment, pride, speculative theory, doubt, belief in rites and ceremonies, the desire to go on existing, envy, avarice and ignorance.

"How does this tenfold fettering arise?" asks one.

The fetter of sensuality arises for him who by way of sensuous enjoyment takes delight in a pleasant sense-object become visible at the eye-door. For him who is annoyed or angry at the sight of an unpleasant object, the fetter of resentment arises, and the fetter of pride arises in him who thinks: No one but me is able to consider the object wisely. The fetter of speculative theory comes to be in him who takes material form to be permanent and everlasting. The fetter of doubt arises in him who thinks in this way: Is the material form a being or a being's? The fetter of the desire to go on existing arises in him who wishes thus: To be sure, in a favourable state of existence this material form will become easy of access. The fetter of rites and ceremonies arises in him who undertakes to perform rites and ceremonies thinking: In the future it will be possible to obtain such an object as this by taking up the observance of rites and ceremonies. The fetter of envy arises in him who contemplates grudgingly: Should no others get this material form, it would be good, indeed. The fetter of avarice arises in one who stints for another the material form belonging to one.

The fetter of ignorance arises (with all the previously mentioned fetters), with all sensuous passion and the like, by way of the relation of conascent nescience.

Yathaca anupannassa samyojanassa uppado hoti tañca pajanati = "He understands how the arising of the non-arisen (tenfold) fetter comes to be." He understands that the (tenfold) fetter had not arisen earlier owing to some cause of non-occurrence.

Yatha ca uppannassa samyojanassa pahanam hoti tañca pajanati = "He understands how the abandoning of the arisen (tenfold) fetter comes to be." He understands the reason for the abandoning of just the (tenfold) fetter arisen through previous non-abandoning or through occurrence.

Yatha ca pahinassa samojanassa ayatim anuppado hoti tañca pajanati = "He understands how the non-arising in the future of the abandoned (tenfold) fetter comes to be." He understands the reason for the non-arising in the future of even the (tenfold) fetter abandoned by way of rejection of separate factors through right reflection [tadangavasena] and through absorption [vikkhambhana vasena].

Owing to what reason does the tenfold fettering cease to arise in the future finally?

The path of stream-winning or the first stage of awakening is the reason for final cessation of the five fetters of speculative theory, doubt, rites and ceremonies, envy, and avarice. The path of once-returning or the second stage of awakening is the reason for the final cessation of sensuality and resentment of a gross kind and the residum of these two fetters finally ceases by reason of the statement of the path of never-returning, the third stage of awakening. The fact which makes the fetter of pride, of the desire to go on existing, and of ignorance to cease finally in the future is the path of final purification, arahantship, the fourth state of awakening.

The same is the method of exegesis in sotañca pajanati sadde ca pajanati = "He understands the ear and sounds." Further, in this connection, the talk on the sense-bases in full should be understood as stated by the commentator in the Path of Purity.

Iti ajjhattam = "Thus internally." The bhikkhu lives contemplating the mental objects by laying hold of the internal sense-bases in his own mental objects or in another's or laying hold of the external sense-bases in another's mental objects or in his own or at one time in his own and at another time in another's mental objects.

Origination and dissolution should be brought forward and connected here by the extended application of the method indicated by the words: "From the origin of ignorance the origin of the eye" to the sense-bases of material form in the aggregate of materiality, to the mental sense-base in the aggregate of consciousness, and to the sense-base of the mental object in the other non-material aggregates, according to the method of exegesis already stated by the commentator. The supramundane states should not be taken. From here onward the exposition is according to the method already shown by the commentator.

The two groups of six sense-bases are stated by way of determining the sense-doors and the sense-objects of arising of sixfold consciousness. Of the consciousness or mind aggregate included in a course of cognition of eye-consciousness, just the eye-base is the "door" of origin, and the base of the material form is the object. So it is in the case of the others. But of the sixth sense-base the part of the mind-base called the life-continum, the unconscious mind, is the "door" of origin [chatthassa pana bhavangamanasankhato manayatanekadeso uppatti dvaram]. And in a particular or special way the mind-object base is the object [asadharananca dhammayatanam arammanam].

Dependent on both: The eye becomes a condition by way of decisive support and the material forms, the objects, become a condition by way of objective predominance and objective decisive support [cakkhum upanissaya paccayavasena paccayabhutam rupe arammanadhipati arammanupanissaya vasena paccayabhute ca paticca].