English
However, in terms of the plane, it is exalted; in terms of quality, it is immeasurable; and in terms of the object of beings, it is immeasurable; by abandoning hostile opposition, it is without hatred; by abandoning sorrow, it is without ill-will; it is said to be without suffering. This, then, is the meaning of the framework established by the method beginning with "with a mind accompanied by loving-kindness." 643. Now, regarding the exposition of terms stated in the method beginning with "And how, monks, with a mind accompanied by loving-kindness," since this meditation is suitable for one of a hating temperament, to show the person in whom this loving-kindness attains absorption, first, the person who is the object of loving-kindness is indicated, beginning with "Just as a person." There, "just as" is a particle in the sense of comparison, meaning "as a person." "Dear" means lovable. "Pleasing" means causing joy to the heart. There, one is called "dear" because of previous association or present benefit, and "pleasing" because of the combination of virtues such as morality; or, dearness is to be understood by generosity and equal treatment, and pleasingness by kind speech and beneficial conduct. Since here, by dearness, the abandonment of ill-will occurs, therefore loving-kindness pervades easily, and by pleasingness, indifference does not arise, and shame and fear of wrongdoing are present, Because loving-kindness, protected by conscience and fear of blame, does not decline. Therefore, having made that comparison, this was said: "Dear, pleasing." "Should pervade with loving-kindness" means should touch with loving-kindness; should do, should establish loving-kindness in that person, is the meaning. "Just so, all beings" means just as one should pervade a dear person with loving-kindness, so too, with loving-kindness that has reached mastery, approaching absorption, one pervades all beings in succession, even those considered neutral or enemies, is the meaning. "Loving-kindness, practicing loving-kindness," etc., the meanings have already been stated. 644. "Blows across the horizon" and "blows across" - this was said to explain the meaning. 645. "Having pervaded" means having touched in the way of making it an object. "Having released" means having released in an abundant way, just as what is released is well-released, well-extended, well-expanded, so having released is the meaning. 648. In the designation "in every way," etc., since these three terms are all inclusive, therefore, to show their meaning together, "with all, all," etc., was said. Its meaning has already been stated below. 650. In the designation "extensive," etc., since that which, having reached absorption, is extensive in the way of pervading endless beings, that is necessarily sublime in terms of the plane. And that which is sublime is immeasurable in terms of the sphere of the immeasurable. And that which is immeasurable is without enmity in the way of destroying adversaries. And that which is without enmity is without ill-will because of the destruction of malevolence. Therefore, it was said, "That which is extensive is sublime," etc. "Without enmity, without ill-will" here is said by way of gender reversal. Or, a connection should be made with the mind - that which is an immeasurable mind, that is a mind without enmity; that which is without enmity is without ill-will. Moreover, here, the lower term should be understood as the meaning of the term above it, or the term above it as the meaning of the term below it. 653. "Just as, for example, a person who is wretched, ill-fated" - this too was said to show a person who is the object of compassion. For in such a person, strong compassion arises. There, "wretched" means having gone to a state of being united with suffering. So, "ill-gotten" means endowed with evil conduct of body, etc. Or, a person established in a state of lack, due to family lineage, possessions, etc., is "ill-gotten," and because they are endowed with evil conduct of body, etc., they are established in a state of being devoted to that, so the meaning here should be understood thus. 663. "One person, dear and pleasing" – this too is said to show a person who is the object of rejoicing. There, one should understand "dear" as being established in a state of brightness due to family lineage, possessions, etc., and "pleasing" as being established in a state of being devoted to brightness because they are endowed with good conduct of body, etc. 673. "Neither pleasing nor unpleasing" – this too is said to show a person who is the object of equanimity. There, one should understand "neither pleasing" as not having attained a state of friendliness, and "not unpleasing" as not having attained a state of unfriendliness. Whatever else there might be to say here, all of that has already been said below in the section on the arising of consciousness. The method of cultivating these meditation subjects has also been extensively described in the Visuddhimagga. Commentary on the Suttanta Analysis. 2. Commentary on the Abhidhamma Analysis The Abhidhamma Analysis is analyzed in terms of wholesome, result, and action in the same way as analyzed below in the section on the arising of consciousness. Its meaning should also be understood in the same way as stated there. 3. Commentary on the Questioning In the Questioning, the wholesome nature of loving-kindness, etc., should be understood according to the Pāli text. In the object triads, however, all three triads have nine knowable objects. In the internal object triad, there is the external object. In this section on the Illimitables, however, the Sammāsambuddha has spoken of only mundane Illimitables in the Suttanta Analysis, the Abhidhamma Analysis, and the Questioning. All three of these methods are mundane and thus have only one limitation. Thus, this section on the Illimitables is analyzed and shown only after extracting the three rounds. Thus ends the commentary on the Illimitable Analysis in the Sammohavinodanī, the commentary on the Vibhaṅga. 14. The Analysis of the Training Rules 1. Commentary on the Abhidhamma Analysis 703. Now, immediately after that, in the Analysis of the Training Rules, "five" is a numerical determination. Sikkhāpada means things to be learned; it means a section of learning. Moreover, all wholesome qualities that come above are to be learned, therefore, they are learning. But in the five precepts, any element is a foundation for those learnings, therefore, it is called a pada of learnings, hence, sikkhāpadāni. Pāṇātipāta means the destruction of life, killing, and slaying. Veramaṇī means abstinence. Adinnādāna means taking what is not given; it means stealing what belongs to another. Kāmesu means in sensual pleasures. Micchācāra means base conduct due to sensual desire. Musāvāda means from false speech. Surāmerayamajjapamādaṭṭhāna: here, surā means five kinds of intoxicants: flour surā, cake surā, rice surā, surā with yeast, and surā mixed with ingredients. Meraya means five kinds of intoxicants: flower liquor, fruit liquor, molasses liquor, honey liquor, and liquor mixed with ingredients. Both of these are called majja because of their intoxicating nature. The intention with which one drinks them is the cause of negligence, therefore, it is a pamādaṭṭhāna; therefore, surāmerayamajjapamādaṭṭhānā. This is the meaning of the summary statement here. 704. In the word analysis, whatever is said below, beginning with "yasmiṃ samaye kāmāvacaraṃ," is clear in meaning because it has been stated in the manner described earlier. However, since not only abstinence is a sikkhāpada, but also intention is a sikkhāpada, therefore, the second method is shown to demonstrate that. And since not only these two things are sikkhāpada, but also the fifty-odd qualities associated with intention are sikkhāpada because they are part of the section to be learned, therefore, the third method is also shown. Therein, there are two kinds of sikkhāpada: the sikkhāpada by way of expression and the sikkhāpada not by way of expression. Therein, abstinence is the sikkhāpada not by way of expression. For it comes in the Pāli as "pāṇātipātā veramaṇī," not intention. And abstaining, one abstains from this and that by that very abstinence, not by intention. But intention is shown by bringing it in. Similarly, with the other qualities associated with intention. For at the time of transgression, the intention of abstaining is called immorality. Therefore, it is stated as good morality even at the time of abstinence. Contact, etc. Because they are associated with consciousness. Now, in these precepts, for the purpose of arousing knowledge, the analysis of these offenses, such as killing, etc., should be understood in terms of their nature, division, object, feeling, root, action, fault, and application. Therein, "by nature," these five offenses, such as killing, are simply mental states. "By division," all five are paths of action. "By object," killing has the object of the life faculty. Stealing has the object of a being or the object of conditioned things. Sexual misconduct has the object of a man or woman. False speech has the object of a being or the object of conditioned things. Intoxicants have the object of conditioned things. "By feeling," killing is accompanied by painful feeling. Stealing is accompanied by three feelings. For when one who is delighted and pleased takes what is not given, it is accompanied by pleasant feeling; in a time of fear, by painful feeling; and when one takes it with indifference, it is accompanied by neutral feeling. Sexual misconduct is accompanied by pleasant feeling or neutral feeling. False speech, like stealing, is accompanied by three feelings. Intoxicants are accompanied by pleasant or neutral feeling. "By root," killing is rooted in aversion and delusion. Stealing is sometimes rooted in greed and delusion,