English
being badly grasped, taken wrongly, by having broken precepts, and so on, drags that person to hell, to the suffering of hell, causes him to be reborn there in hell. This is the meaning. "Lax" means done with a lax grasp due to doing it half-heartedly, or laxly adopted through deceit or trickery. "Wandering life" means the state of an ascetic. "More" means it scatters even more defilement on top of the defilements such as passion-dust that were already present. "State of a bhikkhu" means the state of a bhikkhu achieved merely by an unrighteous declaration. In "not knowing," the word "eva" (only) is emphatic, meaning "only not knowing." There is also the reading "ajānamevaṃ," in which case it should be connected as "I know thus, I see thus." Commentary on the Word-Division 199. "Thus" means the misapprehension of the first jhāna, and so on, "I know the first jhāna, the second jhāna," and so on. "Ugly jhānas, and so on" The word "and so on" includes the jhāna of mindfulness of the body, the kasiṇa jhāna, and the formless jhānas based on kasiṇa. "Liberation" means the fourfold path. Showing its name as emptiness, and so on, from its inherent quality, it is said, "that path, moreover," and so on. For the path obtains a name by five reasons: by its essence, by its opposite, by its inherent quality, by its object, or by its arrival. If the equanimity regarding formations arises after contemplating formations as impermanent, the path is liberated by the signless liberation. If it arises after contemplating as suffering, it is liberated by the desireless liberation. If it arises after contemplating as not-self, it is liberated by the emptiness liberation. This is its name from its own essence. Because it comes, abandoning the sign of permanence through the contemplation of impermanence in conditioned things, therefore it is signless. Because it comes, abandoning the perception of happiness, the aspiration, the longing, through the contemplation of suffering, it is unaspired. Through the contemplation of non-self, abandoning the perception of self, it becomes emptiness by way of seeing the emptiness of self. This is its name from its opposite. And because it is empty of lust and so on, it is emptiness. Because of the absence of form-signs and so on, or indeed lust-signs and so on, it is signless. Because of the absence of the aspiration for lust and so on, it is called unaspired. This is its name from its qualities. Because it makes Nibbāna, which is empty of lust and so on, signless, and unaspired, its object, it is called empty, signless, and unaspired. This is its name from its object. Coming, however, is of two kinds: the coming of insight and the coming of the path. There, on the path, it is only the coming of insight. But in the fruit, immediately after the path, it is the coming of the path. In the attainment of fruit, it is also the coming of insight. By way of the contemplation of non-self, the path is empty. By the contemplations of impermanence and suffering, it is signless and unaspired. Thus, insight gives its own name to the path, and the path to the fruit. This is its name from its coming. "Emptiness" means "seclusion." Lust and so on are aspirations in the sense of being a foundation, thus it is said: "of the aspirations of lust, hatred, and delusion." "By this knowledge" – referring to each knowledge, such as divine eye knowledge, they say. Thus, even without taking the name of a single one, but referring to them, one who says "I have obtained knowledges" is still liable to a pārājika offense – this is the meaning in the Saṅkhepaṭṭhakathā. But one who speaks referring to knowledge of objects and so on is not [liable]. "By way of each division" – according to the method stated in the Mahāaṭṭhakathā, without making a supramundane distinction, simply "I have obtained the foundations of mindfulness" – this is the meaning by way of each division. "There" means "in those divisions." The abandoning of defilements, even just their absence, is a supramundane function, thus it is said "that is supramundane" and so on, to establish it as supramundane. "The mind is unhindered by lust" means the mind is unhindered by lust. purified, and because of being freed from lust, it means being without the hindrance of lust, and it should be connected with "the five knowledges." "Not included" here, in the analysis of the terms, it is said "knowledge means the three knowledges," therefore it means the remaining five knowledges are not included. "Transcendental, brought into being" means that since there is no conditioned state common to worldly phenomena, it is entirely unmixed with worldly things, being transcendental. "Another" refers to the concise commentaries and so on, and that too is refuted there, so it is connected. 200. "Having brought it back and not connected it with the first jhāna and so on" - here some say "the reading is 'with the first jhāna'," which is appropriate, as there is no jhāna to be taken by the word "and so on." For there is only one section-cycle rooted in the first jhāna. The word "spoken" can also be an agentive participle, so he says "and then" and so on. With the mind with which one speaks falsely, it is not possible to know "I am speaking falsely" with that very mind, but in between, with other mind-door processes, one knows "I am speaking falsely" - this is what is meant by "when speaking, one knows 'I am speaking falsely'." "This meaning is shown here" - this means that the meaning of false speech being endowed with three factors is shown. "Suddenly" means quickly. "Stuttering" means speaking something else by mistake when intending to say something else. "Knowing that" is that knowledge, its state is that knowledge, meaning self-awareness through the subject-object relationship of knowledge. "Concurrence of knowledges" means the concurrence of many knowledges at one moment, meaning simultaneous arising. "With the mind with which one knows 'I will speak falsely'" - this combines the prior intention and the decisive intention. With the mind that is the prior intention and the decisive intention, one knows the being to be deceived; it means with the mind one will speak falsely. "With that very... to be abandoned" - it means with that very mind, the bhikkhu knows "thus I speak falsely" or "it was spoken," making that very false speech mind the object. Thus, in the moments of prior and subsequent decisive intention, with one of the three... By the mind, both the object of knowledge and knowledge itself, a person knows at one moment— this knowledge of it should be abandoned. The intention is that only the object is revealed then. Therefore it is said, "not indeed," and so on. If the nature of knowledge itself is not known, how does the last mind know? It is said, "the former, the former," and so on. There, by "I will speak," and so on, the former, former mind arisen in the three times, making itself the object, is the condition for such an arising for the latter, latter mind arising; this is the meaning. By that (reason), by which reason minds in the three moments are to be known by other minds, and they necessarily arise only by the former, former mind, by that reason; this is the meaning. "That being so" means when the prior part "I will speak" exists. "The remaining two" are "I speak," "spoken." "These two will not be" — this interpretation "it is not" is indeed the meaning. "It appears as one" — even though of different moments, due to continuous arising, it is said with reference to being taken as "that very same (thing)." "By way of setting aside strong qualities" means by way of setting aside strong grasping. "Of the very weak" means of the very weak graspings. "By way of abandoning one's own nature" means by way of abandoning one's own inherent nature. 207. "Being frightened" means being driven away as if by generating fear. Being thus driven away, he does not come back to that place again; it is said "by way of showing the state of not clinging again." The word "kheṭa" grammarians read in the sense of "fright"; it is said "this is the meaning," and so on. "Atom-accompanied" is indeed atom-accompanied, or connected with atomicity; this is the meaning. Explanation of the story of the turn of those wishing to speak. 215. "Only indeed" means "only indeed this is the turn" should be supplied. "Knows at that very moment" is said with reference to knowing immediately after the statement in the usual way. But without making such a distinction in words, "Whoever first departs from this dwelling, him we shall know as an Arahant" — the monks, having made such a sign, by the first departure, even if that moment has not passed. Even if he has just left, it is a pārājika, as in the story where a certain bhikkhu, thinking, "Let them know me as an Arahant," was the first to depart from that dwelling (Pārā. 227). In the range of communication: in a place suitable for receiving bodily and verbal communications. It shows that if someone, having gone beyond the range of communication, stands there and knows [it] by seeing the bodily change with a divine eye and hearing the verbal utterance with a divine ear, it is not a pārājika. In the Pāli, in this section on "one who understands" (Pārā. 215), where it says "there is an offense of pārājika for one who understands," it should be understood that when the other person understands the meaning, such as "this one has attained the first jhāna," only upon the utterance of a certain letter or the performance of a bodily action, then in the preceding utterances of letters and other actions, one incurs a thullaccaya (grave offense), and only at the moment of the final action of understanding does one incur a pārājika, because the thullaccaya is proximate here. Therefore, by Acariya Buddhadatta – "A dukkaṭa for the first, Is described as proximate; But for the other three, A thullaccaya is declared." Thus it was said.