English
Existing in the second thought: existing in the second life-continuum thought from rebirth, or together with rebirth, making the life-continuum one as a result, in the attention thought of the delight in existence. Because that is a functional thought, it is called the second due to being indeterminate in nature as a result. 57. Immediately after which mind is the highest path: stated referring to the lineage-cutting thought. "Wholesome states will arise" is stated referring to those highest path states themselves. was said. 79. At the moment of arising of that consciousness, after which they will attain the Noble Path, this was said in terms of the type of consciousness. For even at the moment of arising of a consciousness prior to that, which has arisen with a single advertence of the same type, this characteristic is indeed obtained. 99. Even in the cessation section, because wholesome and unwholesome do not cease together, "no" was said. By this method, the decision should be understood everywhere. The commentary on the Dhammayamaka is finished. 10. The Indriyayamaka Now, the commentary on the Indriyayamaka, which was taught after the Dhammayamaka, by collecting a portion of the wholesome etc. dharmas that were taught in the root pairs, according to their availability, is presented. Here, the arrangement of the text should be understood in the same way as stated in the Khandhayamaka etc. Here too, the three great sections, namely the designation section etc., and the remaining intermediate sections, along with the distinctions of time etc., are similar to those that have come in the Khandhayamaka etc. However, the pairs of the faculties are more numerous than even those of the Dhātuyamaka. Just as below, in the sections on persons etc., in the method based on the eye-base and eye-element, the tongue-base and body-base were not combined with the eye-base and eye-element, and pairs based on the tongue-base and body-base were not even taken up, so here too, in the method based on the eye-faculty, the tongue-faculty and body-faculty are not combined, and pairs based on the tongue-faculty and body-faculty are not even taken up. The reason for their non-inclusion should be understood in the same way as stated there. However, since the mind-faculty can be combined with the eye-faculty etc. as well as with the female-faculty etc., therefore, without arranging it in the established order, it should be understood that it is combined at the end with all the eye-faculty-based etc. The female-faculty, male-faculty, and life-faculty are combined with the eye-faculty. The pleasure-faculty, pain-faculty, and displeasure-faculty are not taken up because they are not present at rebirth. The joy-faculty and equanimity-faculty are at rebirt taken because of the nature of the arising of consciousness. Likewise, the five faculties beginning with the faculty of faith. The three supramundane faculties are not taken at rebirth, due to their absence. Thus, the calculation of pairs in this method, based on the eye-faculty, should be understood in terms of what is taken. As here, so everywhere. But the pairs should not be calculated in terms of what is not taken. Or, if calculating, they should be calculated in terms of futile questions. Thus, at least, the arrangement of the Pāli should be understood in all cases. Description of the Occurrence-Moment 1-86. In this determination of meaning, here is the principle: "For those with the eye-faculty, not females" is stated in terms of the Brahma-retinue and other beings with form, and males and neuters. For the female-faculty does not arise for them. "For those with the eye-faculty, not males" is stated in terms of the Brahma with form and females and neuters. For the male-faculty does not arise for them. "For those without the eye-faculty, arising, the life-faculty arises for them" is stated referring to beings in the sense-sphere, with one-constituent and four-constituent rebirths. "For those with the eye-faculty, without gladness" is stated in terms of the four great resultant rebirths accompanied by indifference. "For those with the eye-faculty, without indifference" is stated in terms of rebirths accompanied by gladness. "Indifference, those without the eye-faculty" is stated in terms of the causeless rebirth. "Causeless ones" is stated because of the absence of the faculties beginning with the faculty of faith, along with the causeless rebirth-consciousness. For there, faith, mindfulness, and wisdom are entirely absent. But concentration and energy do not attain the status of faculties. "For those with a cause, without the eye-faculty" is stated in terms of those in the womb and those without form. For there is no other causally-arisen being without the eye-faculty. "For those with the eye-faculty, causeless" is stated in terms of those spontaneously born in the woeful realms. "For those with the eye-faculty, dissociated from knowledge" is stated in terms of those with two-rooted rebirths in the sense-sphere. "For those with the eye-faculty, associated with knowledge" is stated referring to the Brahma with form and the sense-sphere gods and humans. "Of those associated with knowledge," They are called "without eyes" referring to the immaterial beings and those conceived in a womb with a trihetuka. 190. "Those arising without gladness, rooted in the life faculty" refers to both life faculties. "At the moment of arising of a mind dissociated from gladness in the course of existence" refers to the immaterial life faculty. In this way, the connection of the life faculty should be understood everywhere in terms of rebirth and the course of existence. In cases rooted in the gladness faculty, etc., the meaning should be understood only in terms of rebirth and the course of existence. In the reverse order, however, in the cessation section, the non-arising and cessation of these and other phenomena should be understood in all three, namely, death, rebirth, and the course of existence, according to how they are obtained. 281. "In the future section, in this same state" means in this male state itself, without undergoing a female state in between, but by taking rebirth as a male. "Having shown a few existences, they will attain final Nibbāna" means having taken a few rebirths, without attaining a female state, they will attain final Nibbāna. The same method applies to the second question as well. 361. "In the past section, in the present, at the moment of dissolution of the consciousness of arising in the Pure Abodes, did the mind faculty not arise?" Just as in the pair of consciousness, the meaning should be taken not by exceeding the moment of arising, but as not having arisen before in that existence. By this method, the determination of meaning should be understood in all the sections on the course of existence. Explanation of the Section on the Course of Existence. Explanation of the Section on Comprehension. 435-482. In the Section on Comprehension, only one pair of eye and ear, beginning with the eye faculty, has been shown. However, since the remaining mundane indeterminate states and the mixtures of mundane indeterminate states are also to be comprehended, they are also shown by this, even though they are not explicitly mentioned. However, since unwholesome is to be abandoned entirely, wholesome is to be cultivated entirely, and supramundane indeterminate is to be realized, therefore it is said, "He abandons the displeasure faculty," "He cultivates the faculty of 'I shall know the unknown'," "He realizes the faculty of knowledge." But the other faculties are b There is also what should be abandoned, and what should be realized, that is taken by the power of development. There, two persons, one endowed with the path of a once-returner, and one endowed with the path of arahantship. Among them, one is unable to completely cut off, therefore does not abandon the feeling of displeasure. One, having abandoned hatred, does not fully know the eye-sense-sphere, because unable to bring about non-arising, does not fully know. In this manner, in all explanations, the meaning should be understood. Explanation of the chapter on full knowing. Explanation of the Indriya-yamaka is finished. Concluding words Thus far – Standing in whose advice, one whose task is finished is accomplished in task; even young women have transcended, whose well-established discipline is the restraint of Yama. In the midst of the assembly of gods, in the city of gods, by the all-god-god; the Yamaka by name was declared, that by him, free from impurities. The method of establishing the Pāli, the meaning and method in questions and answers; to show, the Yamaka commentary was begun by me on that. That, with many obstacles, in the world, as without obstacles; today, with only five, sections of recitation. Has reached completion thus, may all also reach completion; producers of benefit and happiness, may the wishes of all beings be fulfilled. The Yamakappakaraṇa Commentary is finished. Homage to that Blessed One, Worthy One, Perfectly Self-Enlightened One In the Abhidhamma Piṭaka The Paṭṭhānappakaraṇa Commentary The God beyond gods, worshiped by gods and demons, having taught the treatise, the Yamaka, of pure restraint. In meaning and in Dhamma, deep, then that, immediately the great hero, the seventh, the sage supreme. The Paṭṭhāna by name, the cessation of name and form, taught the exceedingly deep, teaching adorned with method. Now, since the order of explanation has arrived for that, therefore I will explain it, listen to that attentively. Explanation of the enumeration of conditions