Dear Bryan,
The distinction between the prior stage and the subsequent stage is
between the experience of the eightfold path, etc. in various ways in
the last stages of insight and the experience of the eight fold path in
the paths and fruits.
Mindfulness in the prior stage is being classified as belonging to the
first truth. When it occurs in the paths and fruits, it would be part of
the fourth truth.
Yes, you are correct. I put mindfulness in the third line where I meant
to put craving. So the craving which occurs in the first active mind of
a given life generates the subsequent occurrence of the physical and
mental series in that life.
Lance
> Dear Lance,
>
> Thanks very much for the translation of the /ṭīkā./ It is certainly
> very difficult to keep track of the different pronouns and what they
> refer to (mindfulness, craving, or the /attabhāva/), but it must be as
> you have rendered it, for it is now comprehensible.
>
> The second sentence is quite odd as it equates mindfulness (/sa sati/)
> with the generator of mindfulness (/tassā pi samuṭṭhāpikā eva nāma
> hoti)./ If I am reading it correctly I think it is craving which gives
> rise to the /attabhāva/, not mindfulness:
>
> "But that mindfulness re: the individual which craving produces is
> also called the producer of mindfulness, because of the absence (of
> the individual) in the absence of it (craving); so he said 'former
> craving producing mindfulness'".
>
> The /satipaṭṭhāna /of the "prior stage" (/pubbabhāgasatipaṭṭhāna/) -
> is this the same as the /pubbabhāgamaggo /referred to at Sv 3, 743^31
> -744^1
> contrasted with the /aparabhagamaggo/? /
> /
> /
> /
> /Pubbabhāge nānā-mukha-bhāvanā-naya-ppavatto pi aparabhāge ekaṃ
> nibbānam eva gacchatī ti vuttaṃ hoti./
>
> //
> //“‘In the former part it is starting out, leading to meditation on
> various entrances (to the path); in the latter it goes directly to the
> one /nibbānaṃ’/, it is said”.
>
> As far as I can ascertain the "former part" refers to four
> applications of mindfulness; the "latter part" to the transcendental
> path, whatever that is.
>
> Thanks again for your help,
>
> Best wishes,
>
> Bryan
>
> ----------------------------------------------------------
> *From:* "'L.S. Cousins' selwyn@... [palistudy]"
> <palistudy@yahoogroups.com>
> *To:* palistudy@yahoogroups.com
> *Sent:* Tuesday, March 10, 2015 3:50 PM
> *Subject:* Re: [palistudy] Question on Sumaṅgalavilāsinī
>
> I would render Sv III 766 = Ps I 250:
>
> In this the mindfulness that comprehends inbreaths and outbreaths is the
> truth of suffering, the former craving that gave rise to this is the
> truth of arising.
>
> And the ṭīkā:
> pubbabhāgasatipaṭṭhānassa idha adhippetattā vuttaṃ *sati dukkhasaccan*
> ti. *sā pana sati*: yasmiṃ attabhāve, tassa samuṭṭhāpikā taṇhā; tassā pi
> samuṭṭhāpikā eva nāma hoti tadabhāve abhāvato ti āha “tassā samuṭṭhāpikā
> purimataṇhā” ti, yathā “saṅkhārapaccayā” ti.
> taṃviññāṇabījataṃsantatisambhūto sabbo pi lokiyo viññāṇappabandho
> “saṅkhārapaccayā viññāṇaṃ” tveva vuccati suttantanayena.
>
> *Mindfulness is the truth of suffering* is said because what is referred
> to here is satipaṭṭhāna in the prior stage. *But that mindfulness*: i.e.
> the mindfulness that gives rise to the mind and body (attabhāva) in
> which one is; it is called what generates that <mindfulness> because if
> that <craving> does not exist then that <mind and body> does not exist,
> therefore he said *the former craving which gives rise to this*, just as
> <in the case of> conditioned by constructing. The whole ordinary
> sequence of discrimination which is produced in that series from the
> seed of that discrimination is referred to as "discrimination
> conditioned by constructing" by the suttanta method.
>
> I am not entirely sure, but I think this is referring to the abhidhamma
> notion that the first active (javana) mind of a given life is always a
> greed citta which attaches to the five aggregates. So then he gives the
> Suttanta equivalent.
>
> Lance Cousins