English
And for one seeing a dream, such minds arise. If he sees it awake, then a contradiction of the Vinaya arises. For what he sees awake, he sees with the active-consciousness mind. And in an offense committed with the active-consciousness mind, there is no such thing as non-offense. But in an offense committed by one seeing a dream, there is certainly no offense. If he sees it neither sleeping nor awake, then he does not see a dream. If that is so, then does the non-existence of dreams arise? No, there is no non-existence. Why? Because he sees it overcome by monkey-sleep. For it was said, "Overcome by monkey-sleep, O Great King, one sees a dream." "Overcome by monkey-sleep" means associated with monkey-sleep. Just as the sleep of a monkey is of light turning, so too, the sleep that is of light turning because of being repeatedly interspersed with skillful minds, etc.; in whose occurrence there is repeated arising from the life-continuum, associated with that, one sees a dream. Therefore, this dream is skillful, unskillful, and indeterminate. There, in a dream, the act of worshipping a shrine, hearing the Dhamma, the Dhamma While performing searching, it is skillful; while performing killing, etc., it is unskillful; being free from both extremes, it is indeterminate at the moment of adverting and registering. Even while saying, "It was as if I saw, as if I heard" in a dream, it is still indeterminate. But is the skillful or unskillful action done in a dream with or without result? It is with result; but because of its weakness, it cannot draw rebirth, but when rebirth has been given by another action, it is able to be experienced. Thus, the discernment of an object as it really is is wisdom; for the five consciousnesses, the object as it really is is not the causal condition, but the objective condition. Because it discerns that object as it really is, it is the discernment of an object as it really is. Similarly, for the five consciousnesses, the objective condition is not the root condition, nor the condition of being overcome by old age, nor the condition of seeing a dream, but the objective condition. Because it discerns that object as it really is, it is the discernment of an object as it really is. Thus, that which was placed in the matrix below as "the discernment of an object as it really is is wisdom," that itself should be understood as the discernment of an object as it really is is wisdom. And just by that means, in this way, with one kind of object of knowledge, in this way, with each single section, there is a calculation of knowledge, or with one manner, there is a delimitation of knowledge. Explanation of the Single Item. (2.) Explanation of the Double Item 767. In the designation of the object of knowledge as twofold, "skillful in the four planes" is the four-plane skillful wisdom of trainees and ordinary persons. In the five meanings stated in the *Paṭisambhidāmagga*, it causes to know, generates, and establishes the meaning included in its own plane, which is designated as result; therefore, it is the causer of the arising of meaning. For an arahant producing super-knowledge, producing attainment, it is indeterminate action; at the time of preliminary work for super-knowledge and attainment, it is the sense-sphere action wisdom. For that causes to know, generates, and establishes the meaning designated as action, which is the variety of super-knowledge and attainment; therefore, it is said to be the wisdom that causes the arising of meaning. But this is another extra-canonical commentary method: indeed, that former sense-sphere action, in relation to the latter sense-sphere action, in terms of the immediately preceding condition, An offense occurs, and it makes that meaning known, hence, wisdom is called "meaning-revealing." The same method applies to the realms of form and formlessness. In the explanation of the second phrase, "ripens in the four planes," wisdom co-arisen with the karma of the desire realm, having made the meaning of the desire realm ripen through conditions such as co-arising, stands as "having ripened the meaning." The same method applies to wisdom that ripens the karma of the form and formless realms. Or, all of this, having been ripened, generated, and set in motion by its own causes, is itself the meaning, hence, "having ripened the meaning." The same method applies to the wisdom of action that arises in an Arahant, to the higher knowledges that arise, and to the attainments. However, here is another method from the commentaries, not found in the Pāli: even the wisdom of action in the desire realm, having made the meaning known, which is the action of the desire realm, through conditions such as co-arising, stands as "having ripened the meaning." The same method applies to the wisdom of action in the realms of form and formlessness. Or, all of this, having been ripened, generated, and set in motion by its own causes, is itself the meaning, hence, "having ripened the meaning." The rest here is all clear, as the method has been stated in the commentary on the Dhammasaṅgaṇi. Explanation of the dyads. (3.) Explanation of the triads 768. In the explanation of the three kinds of objects of knowledge, "in those arranged by wisdom" means yoga is called wisdom; in those arranged by wisdom, transformed by wisdom, is the meaning. In "fields of action," action itself is the field of action; or, action and that which is a field, such as livelihood, is the field of action. The same method applies to "fields of craft." There, action is of two kinds: inferior and superior. There, inferior action is carpentry, flower arranging, and so on. Superior action is farming, trading, cattle-raising, and so on. Craft is also of two kinds: inferior and superior. There, inferior craft is basket-making, weaving, pottery, leather-working, barbering, and so on. Superior craft is printing, calculation, writing, and so on. Knowledge itself is the place of knowledge. That which is lawful is taken. Not like spells for protective circles, like spells for blowing away dust, But crafts like surgery and medicine are not included, because one enters a craft-school saying, "Teacher, I wish to learn a craft." There, one wise man, for the comfortable living of people, and by his own nature, produces houses, mansions, vehicles, and boats. He, thinking, "These people are miserable without a place to live," and standing in helpful action, produces houses of various shapes, long, square, and so on. He makes mansions of one or two stories to ward off cold and heat. Thinking, "Traveling without a vehicle is suffering," he produces palanquins, carts, and sedan chairs to relieve the weariness of the limbs. Thinking, "Without a boat, there is no crossing of seas and so on," he produces various kinds of boats. He sees none of this being done by others, nor learns from what has been done, nor listens to those who tell of it, but does it by his own nature and thought. For even what is done by the wise from their own nature is like what is done by others who learn and then do. This is the method in a low craft. In a high craft, too, thinking, "Life cannot go on without agriculture," one wise man, for the comfortable living of people, produces plows, yokes, and other farming tools. Likewise, he produces various kinds of trade and cattle-raising. He sees none of this being done by others... ...is like what is done. This is the method in a high craft. In both kinds of craft-schools, one wise man, for the comfortable living of people, produces low crafts like basket-making, numerical calculation by hand gestures, counting with uncut counters, and writing of various kinds, such as the different forms of letters. He sees none of this being done by others... ...is like what is done. This is the method in a craft-school. One wise man, for the treatment of people afflicted by non-human beings, snakes, and so on, produces righteous places of knowledge, such as snake-circle spells. They do not see such things being done by others, nor learn them when they are done, nor listen to those who speak of them, but do them by their own reflection on the nature of things. For the wise, even what is done by their own reflection on the nature of things, though learned from others and done by them, is just like what is done by themselves. Kammassakata means: "This action is one's own, this is not one's own," the knowledge of knowing thus. Saccānulomika means: insight knowledge. For it is called saccānulomika because it conforms to the four truths. Now, to show its mode of operation, "form is impermanent" etc. is stated. And here only the characteristic of impermanence is mentioned, not the characteristics of suffering and non-self, but they should be understood as included in the meaning, for what is impermanent is suffering, and what is suffering is non-self. Yaṃ evarūpi means: that which is of such a nature as described below, that which conforms. Khanti etc. are all synonyms for wisdom. For it conforms by seeing the five causes, beginning with the sphere of action, which were mentioned below, as not opposed. Similarly, it conforms to the practice of benefit for beings, it conforms to the truth of the path, and it conforms to the ultimate truth of Nibbāna, thus it is called conforming. All these causes are able to endure, bear, and see, thus it is endurance, seeing, liking, joy, and contemplation. All those things, beginning with the sphere of action, are able to endure contemplation, and especially the things included in the five aggregates, when repeatedly contemplated as impermanent, suffering, and non-self, endure that contemplation, thus it is endurance of contemplation of the Dhamma. Parato assutvā paṭilabhati means: without hearing the advice of another, one attains by reflecting on one's own. Ayaṃ vuccatīti means: this is called wisdom born of reflection.