English
The connection is "having been experiencing, he sat." "Mode" means the mode of arising of conditions beginning with ignorance. Why is the mode of condition called dependent origination? It is said, "For it is the mode of condition," and so on. "Hi" means indeed, or because. By "mutually," it shows the object of the word "paṭicca." By "connected," it shows the meaning of the prefix "saṃ." By "phenomena," its nature. "Here" means in this Vinaya commentary. "There" means in the word "forward and backward," or in the forward and backward sequences. That very mode of condition is called, is the connection. By "because of doing the task to be done by oneself," it shows the inherent meaning of the word "anuloma." "That very one" means indeed the mode of condition. "That task" means that task to be done by oneself. "Because of not doing it" means because of not doing the task to be done by oneself. By this, it shows the inherent meaning of the word "paṭiloma." "In the former way" means indeed in the former way, beginning with "with ignorance as condition, formations." "Vā" means or else. "Of occurrence" means of the occurrence of transmigration. "Anuloma" means favorable, or corresponding. "The other" means the mode of condition stated beginning with "ignorance indeed," and so on. "Of that" means of occurrence. "Paṭiloma" means contrary. "Here" means in the word "forward and backward." "The meaning should be understood" means here, the meaning itself, or its result from its arising, or showing the removal of other meanings of a word by the saying, "By the removal of other meanings of a word, the word speaks its meaning" (references), he says, "But from the beginning," and so on. The word "yāva" indicates limit. "Having caused to reach the end" is the connection. "From this" means from these two meanings stated. In "manasākāsī," the sandhi is by way of elision of the 'i' vowel, thus he says, "manasi akāsī." "There" means in the word "manasākāsī." "As" means by which mode. "This" means this mode. "There" means in the passage beginning with "with ignorance as condition, formations," the meaning of the parts should be understood thus, is the connection. In the middle of a compound, by the word "ta," the gender of the former word indeed... should be taken, he says: "Ignorance is the cause." But in the sentence, by that word, the gender and number of the following word should be taken. The word "conditioned by ignorance" should be connected with the word "arise," so he says: "Therefore, conditioned by ignorance, formations arise." In all passages, it means in all passages like "conditioned by formations, consciousness," and so on. And how, then? In what manner, then? This means this manner. Therein, in the sentence "by ignorance... cessation," and so on. "Avijjāyatveva" here, like in "bhaddiyotvevā," and so on, the word division should be "bhaddiyo iti eva," not "avijjāya iti eva," but rather "avijjāya tu eva" should be made, so he says: "by ignorance, indeed." It is said by the distinctness of a prefix, as in "pa atimokkhaṃ atipamokkhaṃ," and so on, (Kankhā. Aṭṭha. Nidāṇavaṇṇanā) similarly, here it should be understood as said by the distinctness of a particle. There, by the word "eva," it excludes beings, souls, and so on. The word "tu" indicates the meaning of an alternative side. The meaning is that he considered the alternative side, which is the reverse, from the direct side. The word "asesavirāganirodha" is an improper compound, and it is a third case compound with the latter word, so he says: "complete cessation by the path called dispassion." There, taking the meaning by connecting the word "asesa" with the word "nirodha" without connecting it with the word "virāga" is called an improper compound. By "by the path," he shows the meaning of the word "virāga." For the path is called "virāga" in the sense of dispassion. In "cessation of formations," since it is cessation by the path, it is cessation of non-arising, so he says: "there is cessation of non-arising of formations." And cessation of non-arising means cessation by non-arising, in the sense of being completely ceased. Thus, just as by the complete cessation of dispassion through ignorance, there is cessation of formations, so it is in that way. There, in the saying "evametassā," and so on. The word "kevala" is a synonym for "sakala," so he says: "of the whole," meaning of the entire, without remainder. Or, beings, souls, Because it is unmixed, it is unmixed, thus it is said "or of the pure." By "devoid of beings" its purity is shown. In "of the mass of suffering," the word 'khandha' means 'heap,' thus it is said "of the heap of suffering." In "having known this meaning," to show the scope of 'eta' (this), it is said "that which..." and so on. There, "by way of ignorance... and so on... cessation occurs" is the meaning that is said, is the connection. And origination occurs, is the connection. "At the time of knowing" means at the manifest time, at the well-known time. In "this udāna," the word 'ima' (this) refers to what is being spoken. When that meaning is known, is the connection. "By knowing" means by the state of knowing in a specific way. "Arising from knowledge accompanied by joy" means an arising by knowledge accompanied by joy, by way of simultaneous arising and so on, or an arising called knowledge accompanied by joy, is the connection to udāna. There, by what meaning is it udāna? By the meaning of exultation, by the meaning of rejoicing, and by the meaning of sport, is the meaning. What is this called udāna? It is an utterance arisen from a surge of rapture. Just as (Udāna Commentary, Introduction to the Text) that which is to be measured, like oil and so on, cannot be contained by the measure and overflows, that is called "overflow." And that water which a pond cannot contain, and it overflows, that is called "flood." Even so, that expansion of thought arisen from a surge of rapture, which the heart cannot contain, being excessive, not settling within, issuing forth through the door of speech, independent of a recipient, that special utterance is called "udāna." By "he uttered a joyful speech," the meaning of 'udāhāra' (utterance) of the root 'ud' (to utter) is shown. "Of that" means the meaning of udāna is to be understood thus, is the connection. In "when," showing the meaning-phrase of the suffix 'dā', it is said "at which time." "Have" is a particle in the sense of "manifest." For 'byatta' means 'manifest' or 'clear.' In "they appear," because the meaning of the particle 'pātu' (manifest) is expressed by the particle 'have,' of the root 'bhū' (to be/become)... And showing the meaning, he said: "arising." "Accomplishing the penetration of dependent origination in direct and reverse order" means accomplishing the penetration of dependent origination both in direct and reverse order. "Qualities on the side of enlightenment" means the thirty-seven qualities that are on the side of enlightenment, which is path-knowledge. Or, showing the meaning of the word "bhavanti" (are) together with the particle "pātu" (manifest), he said: "they manifest." In this interpretation, the word "have" denotes certainty. Indeed, the meaning is: "certainly, without doubt." "By way of direct comprehension" means by way of path-knowledge. For since path-knowledge directly comprehends the four truths and knows the future, therefore it is called "abhisamaya" (direct comprehension). By "in the sense of burning up defilements," he shows the meaning of the word "ātāpī" (ardent) as "one who burns up defilements." It is not ordinary effort, but indeed right effort; thus he said: "of one possessing right effort." By this, he shows the "vantu" meaning of the "ī" suffix in "ātāpī." And by the characteristic of contemplating the object means by jhana, which is the eight attainments, having approached an object like a kasiṇa, with the nature of contemplation. And by the characteristic of contemplating the characteristic means by jhana, which is insight, path, and fruit, having approached a characteristic like impermanence, with the nature of contemplation. By "of one who has expelled evil," he shows the meaning of the word "brāhmaṇa" (brahmin) as "one by whom evil, which is 'aṇa', has been expelled." For the word "aṇa" is a synonym for evil. By "of one whose taints are destroyed," he shows his true nature. "Athassa" means "atha assa" (then to him), the meaning is: "then, at that time, to the brahmin." The connection is: "these doubts that were spoken." The connection is: "spoken about dependent origination in the manner beginning with 'Who indeed... (etc.)... spoke?' (SN 2.12) and similarly in the manner beginning with 'Which indeed... (etc.)... spoke?' (SN 2.35)." "No kallo pañho" (not a proper question) means an inappropriate question, the meaning is: "this is a bad question." "Tathā" (thus) means in this way, or otherwise. The connection is: "and the sixteen doubts (MN 1.18; SN 2.20) that arose." The connection is: "doubt due to non-penetration." "Sixteen doubts" means five concerning the past And, five concerning the future, six concerning the present, thus sixteen kinds of doubt. "Vapayanti" means "vi apayanti," this is a sandhi by the dropping of 'i'. The prefix "vi" follows the meaning of the root, and the word "apayanti" means "going away," so it is said "they go away." By "they cease," the meaning of "going away" is shown by another synonym. By "why," the causal relationship of the preceding sentence to the phrase "because he knows the conditioned phenomena" is shown. Here, "sahetudhamma" means "sahetu" (with a cause) with the cause of ignorance, etc., referring to conditioned phenomena like formations. Showing the meaning of "sahetudhamma" as "that which is with a cause and is a phenomenon," it is said "by ignorance, etc." By "penetrates,"