English
the object is limited. When one savors sublime things, the object is sublime. When one savors concepts, the object is indefinable. The truth of suffering, arising in relation to sense-sphere things, has a limited object. Arising in relation to form and formless things, at the moment of arising, has a sublime object. When reviewing the nine supramundane things, it has an immeasurable object. When reviewing concepts, it has an indefinable object. The truth of the path, always, by way of the co-nascent condition, with effort or investigation as the leading cause, during the cultivation of the path, the path is dominant. When one of desire or mind is dominant, it is called indefinable. The truth of suffering, when reviewed by the noble ones in relation to the path, has the path as its object. When those same ones review the path, holding it in high esteem, the path is dominant. When reviewing the remaining things, it is indefinable. Two truths, the truths of suffering and origin. These, indeed, arising in relation to things distinguished by past, etc., at the moment of arising, have past, etc., as their objects. The truth of origin, when one savors things distinguished by internal, etc., has internal, etc., as its object. The truth of suffering, during the realm of nothingness, should also be understood as having an indefinable object. Thus, in this question, two truths are worldly, two are supramundane. And as in this, so also in the preceding two. For by the Perfectly Enlightened One, in all three, beginning with the Suttanta division, only worldly and supramundane truths were spoken of. Thus, this analysis of truth, too, after extracting the three rounds, is shown by way of division. The Commentary on the Analysis of Truth in the Dispeller of Delusion is finished. 5. Analysis of the Faculties 1. Exposition of the Abhidhamma Division 219. Now, immediately after that, in the Analysis of the Faculties, "twenty-two" is the numerical determination. "Faculties" is the indication of things defined. Now, showing them in their own nature, he says, beginning with "the eye faculty." There, that which causes the function of lordship in the eye-door is the eye faculty. The ear, nose, tongue, body-door... Because it causes pre-eminence in the function of doing, it is the body faculty. Because it causes pre-eminence in the function of knowing, it is the mind faculty. Because it causes pre-eminence in the state of womanhood, it is the femininity faculty. Because it causes pre-eminence in the state of manhood, it is the masculinity faculty. Because it causes pre-eminence in the function of maintaining, it is the life faculty. Because it causes pre-eminence in the function of happiness, it is the happiness faculty. Because it causes pre-eminence in the function of suffering, gladness, sadness, equanimity, it is the equanimity faculty. Because it causes pre-eminence in the function of resolution, it is the faith faculty. Because it causes pre-eminence in the function of exertion, it is the energy faculty. Because it causes pre-eminence in the function of establishing, it is the mindfulness faculty. Because it causes pre-eminence in the function of non-distraction, it is the concentration faculty. Because it causes pre-eminence in the function of seeing, it is the wisdom faculty. Because it causes pre-eminence in the function of knowing in the stage of initiating the yet-to-be-known, it is the faculty of "I shall know the unknown." Because it causes pre-eminence in the repeated knowing of things already known, it is the faculty of final knowledge. Because it causes pre-eminence in the state of one who has known, it is the faculty of one who has known. Here, the Suttanta method is not taken up. Why? Because in the Suttantas, these twenty-two faculties do not appear in this order. For in the Suttantas, sometimes two faculties are spoken of, sometimes three, sometimes five. But nowhere are twenty-two continuously mentioned. This, then, is the commentary method here. But this is another method: One should discern by meaning, characteristics, etc., And by order; Difference and non-difference, likewise functions, And the basis. There, first, the meaning of the eye, etc., is shown by the method beginning with "It sees, therefore it is the eye." But in the last three, first, because it arises in one who has set out thus, "In the prior part, I shall know the unknown, the deathless state, or the four noble truths," and because of the occurrence of the state of a faculty, it is said to be the faculty of "I shall know the unknown." Second, because of knowing and because of the occurrence of the state of a faculty, it is the faculty of final knowledge. Third, because it is the state of one who has known, whose task of knowledge is completed in the four truths, and only in one whose defilements are destroyed, arising, and from the source of the meaning of "Indra," the unknown-Indra. But what is this meaning of "Indra"? The meaning of "Indra" is that which indicates Indra, the meaning of "Indra" is that which is taught by Indra, the meaning of "Indra" is that which is seen by Indra, the meaning of "Indra" is that which is created by Indra, the meaning of "Indra" is that which is used by Indra. All of these apply here appropriately. For the Blessed One, the Perfectly Enlightened One, is Indra because of his supreme sovereignty. And good and bad actions are karma, without any sovereignty over karma for anyone. Therefore, the faculties produced by karma here indicate good and bad karma. And because they are created by that, the faculties are "Indra" in the sense of indicating Indra and in the sense of being created by Indra. Moreover, all these are declared and fully awakened by the Blessed One according to reality, thus the faculties are "Indra" in the sense of being taught by Indra and in the sense of being seen by Indra. And because some of them are used by that Blessed One, the Sage, by cultivating objects, and some by cultivating meditation, the faculties are also "Indra" in the sense of being used by Indra. Furthermore, these faculties are "Indra" also in the sense of sovereignty, which is the characteristic of dominance. For in the occurrence of eye-consciousness and so on, the dominance of the eye and so on is established; in that, sharpness is sharp and dullness is dull. This, then, is the determination of "meaning" here. "By characteristics and so on" means one should understand the determination of the eye and so on also by way of characteristic, function, manifestation, and proximate cause. Their characteristics and so on are as explained earlier. For the four, the faculty of wisdom and so on, are in meaning simply non-delusion. The rest are present there in their own form. "By order" means this is also the order of teaching. There, the faculties of the eye and so on, which are included in the self, are taught first, because the attainment of the noble state comes from understanding the internal phenomena. But that self, based on which one is designated as woman or man, that is, for example, the faculty of woman and the faculty of man. And to indicate that both of these are dependent on the function of the life faculty, then the life faculty. As long as its occurrence lasts, so long does the non-cessation of these feelings. Whatever is felt, To make known that all of that is pleasure and pain, therefore the faculties beginning with the pleasure faculty. But to eliminate that, these qualities should be developed, therefore, to show the practice, therefore, faith and the like. By this practice, this quality first arises in oneself, therefore, to show the unfailing nature of the practice, therefore, the faculty of "I will know the unknown." Because it is the fruit of that, and because it should be developed immediately after that, therefore, the faculty of full knowledge. After this, by development, there is attainment of this, and when this is attained, there is nothing further to be done, therefore, at the end, the faculty of full knowledge, the ultimate consolation, is taught; this is the order here. Regarding "difference and non-difference," here the difference is only in the life faculty. For that is of two kinds: the life faculty of material form and the life faculty of immaterial form. For the rest, there is no difference. Thus, here, one should understand the determination in terms of difference and non-difference. Regarding "function," what is the function of the faculties? For the eye faculty, since it is said, "The eye base is a condition by way of faculty for the eye-consciousness element and for the qualities associated with it," the bringing about, by way of the condition of faculty, of the qualities of eye-consciousness and the like, in terms of sharpness, dullness, and so forth, in accordance with its own state of being sharp, dull, and so forth, this is the "function." Likewise for the ear, nose, tongue, and body. But for the mind faculty, it is the bringing of its co-arisen qualities under its own control; for the life faculty, it is the maintenance of its co-arisen qualities; for the female and male faculties, it is the conforming to the gestures and appearances indicative of female and male; for the faculties of pleasure, pain, joy, and sorrow, it is the overpowering of the co-arisen qualities and the bringing about of a coarse state in accordance with each; for the faculty of equanimity, it is the bringing about of a state of tranquility, refinement, and neutrality; for faith and the like, it is the overcoming of the opposing factors and the bringing about of a state of serenity and so forth in the associated qualities; for the faculty of "I will know the unknown," it is both the abandonment of the three fetters and the making of the associated qualities inclined towards that abandonment; for the faculty of full knowledge, it is both the abandonment of the subtle defilements of sensual desire an