English
That which arises leads one to the right path of self-benefit, and the phenomena associated with it, to the penetration of their true characteristics; therefore, it is a guide. Vipassanā is seeing phenomena in terms of impermanence, etc. Sampajaññaṃ is knowing impermanence, etc., in the right ways. Like a goad for guiding a runaway thoroughbred onto the proper course, it pierces the deceitful mind that runs astray, to bring it onto the right path; therefore, it is like a goad. That which causes the function of seeing; therefore, it is an indriya. The indriya that is wisdom is the wisdom-faculty. Wisdom-power does not waver from ignorance. Wisdom itself is a weapon because it cuts off defilements; therefore, it is the wisdom-weapon. Wisdom itself is a palace because it is lofty; therefore, it is the wisdom-palace. Wisdom itself is light because it illuminates; therefore, it is the wisdom-light. Wisdom itself is radiance because it shines; therefore, it is the wisdom-radiance. Wisdom itself is a lamp because it illuminates; therefore, it is the wisdom-lamp. For when one endowed with wisdom sits in one posture, the ten-thousand world-system becomes one light, one radiance, one lamp; therefore, this was said. However, even with one word in these three sections, the meaning is accomplished, but what are these, "There are these four lights, monks. Which four? The moon Light of the sun, light of fire, light of wisdom. These, monks, are the four lights. Foremost, monks, of these four lights is the light of wisdom." Similarly, "Four kinds of radiance, monks…pe… four kinds of lamps, monks" (A. N. 4.144) were taught according to the inclinations of beings, and here too the teaching is given in accordance with that. For meaning, when divided in many ways, is well divided. One understands in one way, and another in another way. Wisdom is a jewel, a paññāratana, because it delights, because it gives delight, because it generates delight, because it is esteemed, because it is rarely manifested, because it is incomparable, and because it is enjoyed by noble beings. Beings are not deluded by it, or it itself is not deluded by the object, hence it is non-delusion. The term "investigation of the Dhamma" has already been explained. Why is it repeated? To show that non-delusion is the opposite of delusion. Thus it shows that this non-delusion is not only a different quality from delusion, but is the opposite of delusion, and that non-delusion, which is the investigation of the Dhamma, is what is meant here. Right view is the wholesome view that leads to escape. 19. In the explanation of the life faculty, "the life of those immaterial qualities" means the life, in the sense of causing to live, of those immaterial qualities associated with it; for when it exists, the immaterial qualities live, go on, and continue, therefore it is called life. This is its characteristic. Since these qualities exist, endure, maintain, conduct, move, and protect only when life exists, therefore "existence," etc., are stated. Here the meaning of the words is: by this they exist, therefore existence. They maintain, therefore maintenance. Likewise, sustenance. However, for the sake of easy understanding, the first word is shortened. By this they move, therefore movement. They continue, therefore continuation. They protect, therefore protection. They live by this, therefore life. It causes the function of mastery in the characteristic of maintaining, therefore it is the life faculty. 30. In the explanation of the power of shame, "at that time" means by which quality. in that time. Or, having made a reversal of gender, the Dhamma is in that time, the meaning should be understood. "To be ashamed" is a case-ending in the sense of instrumentality. One is ashamed, disgusted by the bodily misconduct, etc., which are the cause of shame. "Of evil" means of low. "Of unwholesome states" means of states born of unskillfulness. "Attainment" this too is a case-ending in the sense of instrumentality. One is ashamed, disgusted by the attainment, acquisition, or association of those states. In the explanation of the power of moral dread, "to be morally dreaded" is a case-ending in the sense of cause. One dreads, is afraid of the bodily misconduct, etc., which are the cause of moral dread, and of the attainment of the kind mentioned, which is the cause of moral dread. In the explanation of non-greed, non-greed is in the mode of non-greed. Non-greed is also that which does not greed. This is its nature-word. Non-greed is the mode of non-greed. A person associated with greed is called greedy. One who is not greedy is non-greedy. The state of being non-greedy is non-greediness. Because it is the opposite of passion, it is non-passionate. Non-passionateness is the mode of non-passionateness. The state of being non-passionate is non-passionateness. That which does not covet is non-covetousness. Non-greed is a root of good; the root of good is the root called non-greed. For non-greed is the root of wholesome states in the sense of a condition, therefore it is a root of good. And that which is wholesome and a root in the sense of a condition is also a root of good. In the explanation of non-hatred, non-hatred is in the mode of non-hatred. Non-hatred is also that which does not hate. This is its nature-word. Non-hatred is the mode of non-hatred. The state of being non-hateful is non-hatred. Because it is the opposite of ill-will, it is non-ill-will. Because it is the opposite of anger and suffering, it is non-affliction. The root of good called non-hatred is non-hatred, a root of good. That is the meaning stated. In the explanations of tranquility of body, etc., because by "body" three aggregates are intended, therefore it is said, "of the aggregate of feeling," etc. By this, those states become tranquil, without agitation, Attainability is tranquility. The second word is increased by a prefix. Tranquilizing is the state of tranquilizing. The second word is increased by a prefix. The state of the three aggregates being tranquilized by the harmony of tranquility is tranquilized-ness. By all the words, the tranquility of the three aggregates from defilements and distress is spoken of. By the second method, the tranquility of the aggregate of consciousness from distress is spoken of. 42-43. Lightness is the state of being light. Light-pliancy is the light transformation of these qualities; they are light-pliant. The state of them is light-pliancy; it is said to be capable of transforming quickly, quickly. Non-stubbornness is a word rejecting heaviness; it means non-burden. Non-stiffness is the non-rigidity due to the absence of the burden of pride and other defilements. Thus, by the first, the lightness of the three aggregates is spoken of. By the second, the lightness of the aggregate of consciousness is spoken of. 44-45. Softness is the state of being soft. Gentleness is called smoothness, sleekness; the state of gentleness is gentleness. Non-roughness is the state of being non-rough. Non-hardness is the state of being non-hard. Here too, by the former method, the softness of the three aggregates, and by the latter method, the softness of the aggregate of consciousness are spoken of. 46-47. Workability is suitability for work; it means fitness for application to wholesome action. The remaining two words are increased by way of expression. Indeed, by the two words, by the former method, the workability of the three aggregates, and by the latter method, the workability of the aggregate of consciousness are spoken of. 48-49. Proficiency is the state of being proficient, non-sickness, non-illness is the meaning. The remaining two words are increased by way of expression. Here too, by the former method, the non-illness of the three aggregates, and by the latter method, the non-illness of the aggregate of consciousness are spoken of. 50-51. Straightness is the state of being straight, it means proceeding in a straight manner. The state of the three straight aggregates and the aggregate of consciousness is straightness. Non-crookedness is the rejection of the state of being crooked like a cow's urine track. Non-bentness. Rejection of the crookedness of the crescent moon. 'Not crooked' means rejection of the crookedness of a ploughshare. For whoever, having done evil, says "I do not do it," having gone to a state of backsliding, is called "cow-urine crooked." Whoever, while doing evil, says "I fear evil," is mostly crooked and is called "crescent-moon crooked." Whoever, while doing evil, says "Who would not fear evil?" is not very crooked and is called "ploughshare crooked." Or, whoever has all three doors of action impure, is called "cow-urine crooked." Whoever has any two of them, is called "crescent-moon crooked." Whoever has any one, is called "ploughshare crooked." But the long reciters say: A certain monk, throughout his life, engages in twenty-one improper searches and six forbidden areas; he is called "cow-urine crooked." One, in his early life, perfectly fulfills the fourfold purity of morality, is modest, conscientious, and desires training, but in his middle and later life is like the former; he is called "crescent-moon crooked." One, in his early and middle life, fulfills the fourfold purity of morality, is modest, conscientious, and desires training, but in his later life is like the former. He is called "ploughshare crooked." The state of such a crooked person, due to defilements, is called deceitfulness, crookedness, dishonesty. By rejecting these, the states of non-deceitfulness etc. are stated. The teaching is given with the aggregates as the basis. For these states of non-deceitfulness etc. belong to the aggregates, not to the person.