English
"He overcomes doubt" means he overcomes the sixteen-fold doubt that arises in the manner of "Was I in the past?" etc. "By way of kalāpa-sammasana" means by way of kalāpa-sammasana, which is the contemplation of impermanence, etc., by taking a portion from each kalāpa of past, future, and present in the five aggregates, such as "whatever form, past, future, present," etc. "In the prior part" means in the prior part of the contemplation of rise and fall, which is included in the purification of knowledge and vision of the path. "Luminosity, etc." are luminosity, knowledge, rapture, tranquility, happiness, resolution, exertion, equanimity, establishment, and desire. Here, "resolution" is faith. "Establishment" is mindfulness. "Equanimity" is neutrality in that. Here, luminosity, etc., the nine, are called defilements because they are the basis for the defilement of craving, which is desire. But desire is a defilement and also the basis for defilements. "Becoming disgusted" means becoming disgusted with the contemplation of revulsion, which is preceded by the contemplation of danger. "Becoming dispassionate towards all formations and being liberated" means by the path-knowledge that arises immediately after the gotrabhu-knowledge, which arises at the end of the practice of the contemplation of desire for release, the contemplation of reflection, and the knowledge of equanimity regarding formations, and the conformity knowledge. For at the moment of fruition, one is called "liberated," but at the moment of the path, one is "being liberated." "Of nineteen kinds" means immediately after the four path-processes, each of which for one who is practicing, for the nineteen kinds of the five things to be reviewed by an Arahant, whose defilements remaining after the path, fruit, and Nibbāna have been abandoned. For an Arahant, there are nineteen due to the absence of remaining defilements. "His" means of the one practicing ānāpāna. "Two jhānas with joy" means the two first and second jhānas in the tetrad method, which are accompanied by joy. "By him" means by that yogi. "At the moment of attainment" means at the moment of entering. "As the object" means joy is perceived through the apprehension of the counterpart sign as the object, because the object is perceived. For when the object is known, the mental and concomitant states related to it are themselves perceived by their own characteristics and by common characteristics, there being no doubt in their subsequent apprehension. "At the moment of insight" means at the moment of seeing by means of insight-wisdom. Thus, apprehending joy as impermanent, etc., is called the perception of joy without delusion. "By means of a long in-breath" means by means of the long in-breath which is the object; the connection is: "for one who understands, that joy is perceived." "Understands the one-pointedness, the undistractedness of the mind" means for one who understands the one-pointedness of the mind, which is included in jhāna, which is undistracted, by means of the wisdom concomitant with it. For just as joy is perceived through the object, so too are the states concomitant with it perceived. "Mindfulness is established" means mindfulness concomitant with jhāna, by means of a long in-breath, is established on that object, and is also established on the jhāna that has that object. In "by means of a long out-breath," etc., the meaning should be understood in the same way. To show the perception of joy thus demonstrated, distinguishing it by its object and by non-delusion, "he attends" etc., is said. There, "he attends" means for one attending to jhāna. "That joy" means that joy included in jhāna. "He knows" means for one who knows at the moment of attainment through the object; the connection is: "for him, that joy is perceived." "He sees" means for one who, having emerged from jhāna, sees with the knowledge that is seeing. "He reviews" means For one reviewing the jhāna. 'He resolves the mind' means for one resolving the jhāna-mind, thinking: "For this much time I will be endowed with jhāna." Thus, by way of the five masteries, through the understanding of jhāna, the experience of rapture from the object is shown. 'He resolves' means for one who has faith, the meaning is by way of tranquility and insight. The same method applies to 'he exerts effort' and so on. 'To be fully understood' means the four noble truths to be known by special wisdom, to be fully known by path-wisdom preceded by insight-wisdom, and so on, is the connection. Similarly, in 'to be fully comprehended' and so on, the connection should be understood as 'he fully comprehends' and so on. There, 'to be fully comprehended' is the truth of suffering. The remaining terms are 'experiencing bliss' and 'experiencing mental formations'. 'Feelings and so on' means that by the word 'and so on', perception is included, therefore it says "two aggregates." 'For the purpose of showing the ground of insight' is said because of the observation of various formations, headed by bodily pleasure, since bodily pleasure is absent in tranquility. 'That' (so) means cessation, spoken of by way of calming. 'By the method stated' refers to the method stated regarding bodily formations, as in "when this monk had not previously grasped" and so on (Pārā. Aṭṭha. 2.165). 'Feeling is spoken of under the heading of rapture' means feeling is spoken of by the designation of rapture, the meaning is that by grasping pleasure, it is connected with the contemplation of feeling. 'In the two terms for mental formations' refers to these two sections: "experiencing mental formations, calming mental formations." 'Feeling associated with perception' is said because of the contemplation of feeling. 'The experience of mind should be understood' is said with reference to the method stated as "not being bewildered by the object" and so on. 'Mind' means the mind associated with jhāna and the mind associated with insight. 'He rejoices' means he rejoices in the jhāna-object with the associated rapture. 'At the moment of insight' and so on, means at the moment of contemplating dissolution as stated. The method of explaining the discourse on mindfulness of breathing concentration is concluded. 167. Although the noble ones do not themselves deprive themselves or each other of life, nor do they cause others to... they go, nevertheless, among the ordinary people who died in the three ways mentioned, because there were also noble persons killed by a deer-trap, it is said "because of being mixed with noble persons." Or else, it should be understood as thus said because of the existence of those who, having killed themselves in the state of an ordinary person, developed insight at the time of death and died having attained the noble path. Explanation of the Word-Division 172. "Without paying attention to the letter" means, "knowing, understanding," etc., it is said because it is not stated according to the letter. "Knowing it as a living being" - this is said to show that it is a pārājika offense even without knowing it as a human, but merely with the perception of a being. "Having intended with the intention to kill" means, having thought with the intention to kill, "I will kill this one." "Having resolved" means, having decided in the mind, "I will kill." "Having determined" means, having made a firm decision; therefore, it is said, "having sent forth a fearless mind." "The meaning that has reached its peak" means, although "intentionally" is stated in the sense of a prior action, by showing its connection with a later action that is a transgression, the meaning has reached its climax. "Jātiuṇṇā" means the wool of a lamb born on that very day. "Such a color-likeness" means such a color and form. "Or beyond that" is said with reference to what has reached the state of a blister, etc., in the second week, etc. "It is a condition for a lineage whose momentum has diminished" means it is a co-operative condition, not a generative one. For karma itself is the generative condition for karma-born forms arising moment by moment, and it can only act by obtaining an unimpaired four-stream form, which arose and existed previously in the continuity, as a co-operative condition, not otherwise. Thus, it is established that even existing karma cannot generate eye, etc., for persons whose eye-sensitivity, etc., has been destroyed by some opposing condition. "Causing to fall beyond" means causing to fall beyond, destroying. "Just as stated" means the method of causing the life-faculty to fall beyond is just as stated. Not allowing what is naturally inclined to fall by itself to fall slowly, but causing it to fall excessively, is... Killing is excessive striking, Excessive striking of a living being is taking of life. Atharvaṇas are knowers of the Atharva Veda. Atharvaṇa means that prescribed by the Atharva Veda. "They apply the mantra" means they recite the mantra through practices like eating saltless food, sleeping on grass, and going to charnel grounds. Thereby the desired result of killing living beings, etc., arises. Therefore, it is included in bodily and verbal actions. "Calamity" means pain. "Misfortune" means pain greater than that. "Pajjaraka" means irregular fever. "Sūcika" means a piercing pain as if by needles. "Visūcika" means dysentery with pain. "Pakkhandiya" means bloody dysentery. "Having recited the spell" means having performed the ritual and chanted one's own spell, such as the Gandharva spell, etc., according to the sequence of mantra recitation. "By those" means by those things. "Application" means setting in motion. "Oh, may this" refers to this one in her womb. "Embryo" means this embryo in the womb. "Of the kulumba" means of the embryo, or of the family, it is said to be of the household. "By the power of development" is said with reference to the power of determination. "That is merely their wish" means it does not agree