English
"Enlightenment" means knowledge. Here, it became a clear, pure circle, hence "enlightenment-circle." The "knowledge-axe that destroys kamma" refers to the knowledge of the path of arahantship. To show that it cuts off kamma, which is called formations, it is qualified by the epithet "destroyer of kamma." is to be understood. Thus, having shown the wheel of transmigration with some of its spokes, and the chariot of the three existences with the remaining spokes, which are the resultant mind-and-matter phenomena, and the manner of striking the spokes of the wheel of transmigration yoked to that chariot, now, in order to show the wheel of transmigration alone, without the chariot, with all twelve factors of dependent origination, and the various ways of striking its spokes, the phrase "athavā" (or else) and so on was stated. There, "anamataggaṃ" means "anu anu amataggaṃ," which signifies "whose beginning is unknown even to those who follow it in every way." The statement "because it has ignorance as its root and ends in old age and death" was made by superimposing the oneness of the ten factors, such as formations, as spokes. For they do not each individually have ignorance as their root and an end in old age and death, as it is not stated so in the Pāli text of dependent origination. Or else, it should be understood that this was stated with reference to their having ignorance as their root in a suitable way, and their ending in old age and death in terms of their own characteristic momentary old age and death. And thus, their individual nature as spokes is established. Thus, having shown the wheel of transmigration in all its aspects, now, in order to show the Dhammaṭṭhitiñāṇa (knowledge of the stability of the Dhamma), by which knowledge the cutting of the spokes of this wheel of transmigration was accomplished by the Blessed One, since the mātikā (summary) states "wisdom in comprehending causes is Dhammaṭṭhitiñāṇa" (Paṭisambhidāmagga 4; 1.45), having shown its mode of occurrence by way of comprehension of the causal and causally arisen nature of ignorance and so on, which are the components of the wheel of existence, and then, by the text "evam ayaṃ avijjāhetū" (thus this is the cause of ignorance) and so on, stated in the Paṭisambhidā Pāli (Paṭisambhidāmagga 1.45) by way of concluding that meaning, having shown the Dhammaṭṭhitiñāṇa in its essence, and its mode of division into four summaries and so on in those very factors of ignorance and so on, and thereafter, by the text "iti bhagavā" (thus the Blessed One) and so on, having shown the Blessed One's complete penetration of dependent origination by that Dhammaṭṭhitiñāṇa, and again, by "iminā dhammaṭṭhitiñāṇena" (by this Dhammaṭṭhitiñāṇa) and so on, the Blessed One's destruction of the spokes of the wheel of transmigration by that knowledge To show the meaning, there, ignorance of suffering and so on is called 'ignorance' and so forth. There, "three sense-bases" means the three of eye, ear, and mind bases. This method applies to "three contacts" and so on too. The six bodies of craving, such as craving for forms, should be understood. "Attainment of heaven" means attainment in the sense-sphere happy destinations. "Just so" means solely due to clinging to sense-desires. "Attainment of the Brahma-world" means attainment of the fine-material Brahma-world. Since all passion concerning the three-realm phenomena is defilement-desire, even passion for existence is clinging to sense-desires. Thus it is said: "One cultivates loving-kindness solely due to clinging to sense-desires." "Also in the explanations rooted in other clingings" means in explanations rooted in clinging to views, clinging to rites and rituals, and clinging to a self-theory. Here is the method of explanation: Here, someone adopts the view "there is no other world, the self is annihilated" (similar in meaning to Dī. Ni. 1.85-86). That person, due to clinging to views, performs misconduct by body, and so on. Another, holding the view "the self is annihilated in such and such an existence," performs various wholesome deeds for rebirth in the sense-sphere, fine-material, or immaterial existences, and so on. This is the explanation rooted in clinging to views. In the same way, the explanation rooted in clinging to a self-theory should be understood. Another, mistaking an impure path for a "path to purity," thinking "purity by morality, purity by vows," due to clinging to rites and rituals, performs misconduct by body, and so on. Thus, the explanation rooted in clinging to rites and rituals in all existences should be understood. Now, to show the way of grasping the conditions of ignorance and so on, for the knowledge of the stability of phenomena, which is capable of destroying the spokes of the wheel of transmigration, the conditional and conditioned nature of ignorance and so on has been shown, by saying "ignorance in the sense-sphere existence is a condition for volitional formations in the sense-sphere existence," and so on. Bringing that very knowledge, together with the mode of its occurrence in ignorance and so on, from the Paṭisambhidāmagga Pāli, and showing it by way of conclusion, it says "thus" and so on. However, in the Visuddhimaggaṭīkā, it is said: "Now, by him who shows this wheel of transmigration, saying 'ignorance in the sense-sphere existence is a condition for volitional formations in the sense-sphere existence,' and so on, the conditionality of ignorance and so on..." Here, the conditioned nature of formations and so forth is shown. Bringing that very Pāli text from the Paṭisambhidāmagga, and showing it by way of conclusion, it is said, "Thus he said, 'Thus this...'" In the Sāratthadīpanī, a commentary on the Vinaya, this very reading is written. There, the conditioned nature of ignorance and so forth, showing the wheel of transmigration, is not stated by "ignorance in the realm of sensual desire," and so forth, for it was already shown earlier by "ignorance is not the root, but the origin," and so forth, and there is no conclusion by way of its use as a wheel above. And it is said, "Moreover, showing that very conditioned nature by way of conclusion," but here the conditioned nature is not shown as primary by way of conclusion. Rather, it is the knowledge of the stability of phenomena, which arises from the comprehension of conditions, that is shown by way of conclusion as the manner of comprehending conditions as stated. For thus, "Thus this ignorance is a cause, formations are arisen from a cause. Both these phenomena are arisen from a cause. The wisdom in the comprehension of conditions is the knowledge of the stability of phenomena. Also in the past time. Also in the future time, ignorance is a cause... (and so on)... the knowledge of the stability of phenomena" (Paṭi. Ma. 1.46). The knowledge of the stability of phenomena is shown as primary. But "ignorance is a cause, formations are arisen from a cause," and so forth, is said to be "the wisdom in the comprehension of conditions is the knowledge of the stability of phenomena" (Paṭi. Ma. Mātikā 4; 1.45), and therefore it is stated as the object for clarifying the manner of comprehending conditions, not as primary. This is the meaning here: "Thus" means in the manner stated immediately before. This ignorance is the cause of formations, and formations have arisen from that cause. "Both these" means that since this ignorance is not uncaused, eternal, permanent, like the primordial nature or God imagined by others, but rather, "from the arising of defilements, there is the arising of ignorance" (M.N. 1.103), by this saying, it is itself caused, conditioned, and impermanent. Therefore, both these, ignorance and formations, are arisen from a cause. "Thus" means in this manner, as stated. The wisdom that comprehends conditions, that This is called knowledge of the stability of phenomena, because it proceeds truly in the cause, which is the stability of phenomena. Here, the causal nature of ignorance and so on is stated only by way of explaining the object of knowledge, not as primary. Knowledge itself is stated as primary here. Therefore, to show the manner of grasping the causes of this knowledge, the causal nature of ignorance and so on was stated earlier as well, with "in the realm of sensual existence, ignorance," and so on. Here too, it is summarized by way of conclusion, not to show the cycle of existence. This is my own view here. And there, when the causally arisen phenomena are not seen, the causal nature of the causes cannot be seen. Therefore, it should be understood that in the explanation of the knowledge of grasping causes — "formations are causally arisen" (Paṭis. 1.45) — causally arisen phenomena are also included. By this method, it means that by the method stated for ignorance, all the terms up to birth should be elaborated, such as "formations are causes, consciousness is causally arisen," and so on. Having thus shown the manner in which the knowledge of the stability of phenomena operates in ignorance and so on, according to the Paṭisambhidāmagga Pāli, now, to show its manner of operation in those causes in other ways as well, "therein" and so on is stated. "Therein, therein" means in those links of dependent origination. "Are condensed" means here, ignorance and so on are condensed, by way of common causes or by way of common results. This means a summary, a collection, a division, a heap. That, though twofold by kind, becomes fourfold by way of time division. "Present period" is understood. Craving, clinging, and becoming are taken due to their common nature as defilement and kamma, and due to their inseparability. The cycle of defilements, such as ignorance, is also just the cycle of kamma here, due to its similarity to the nature of resultant phenomena. Thus, it says "these five phenomena," and so on. In "resultant phenomena," and so on, even though only the kamma-born material aggregates