English
Thus, the twofold nature of vossagga is stated. “In the manner stated” means in the manner of eradication by components, and in the manner of being inclined towards and focused on that. “While transforming” is at the moment of insight. 14. “By preliminary wisdom” means by the wisdom of access occurring in the paths of single advertence and multiple advertence. “By attainment wisdom” means by absorption wisdom. “Again, by preliminary wisdom” means by the wisdom of access of multiple advertence, or by rebirth-linking wisdom. “By access wisdom” means by access wisdom occurring in single advertence, or everywhere. “And the analysis of questions and answers” means the answering of the question as stated. by way of explanation. According to the method stated, meaning, by following the method stated below, which is the elucidation of the unseen and the cutting off of doubt. 15. In trainees and non-trainees, meaning, in noble persons who are trainees and noble persons who are non-trainees. By abandonment preceded by insight, meaning, by the abandonment of defilements that occurs with insight as its forerunner, which is the penetration of abandonment. To show that the Pāli text, "What is impermanent, suffering, non-self," is read here in this way, "in what is impermanent, suffering, non-self," it is stated again. Remaining defilement and purification states, meaning, the defilement states remaining from greed and all purification states. By non-existence, meaning, by not bringing into existence, by making non-existent. Exertion and effort, meaning, intense application is exertion, exertion itself is effort, it is the mind. It lifts up, meaning, it proceeds as if not allowing it to fall into the side of laziness, but throwing it upwards into the side of wholesome states. Supreme effort, meaning, excellent effort in the sense of not allowing unwholesome states to arise. To be connected, meaning, to be connected as in "practicing and striving," and so on. Not arisen, meaning, having attained the state of not being spoken of, for those that have arisen, which are grasped by the ground, taken as an object, suppressed, and uprooted. 16. Because it is said, "the faculties of the eighth person," it is stated, "faith and so on in the first path." The mention of faculties should be seen as merely an example in the Pāli. The contemplation of impurity is the mindfulness establishment of body contemplation, as it says, "the sensual thought is well restrained by the development of mindfulness establishment." Showing that concentration, when it arises, arises only after restraining sensual thought, it says, "with blameless happiness as its proximate cause," and so on. By "one who has aroused effort in wholesome states," and so on, it shows that the effort-desire arising from desire for Dhamma nourishes patience. Just as the cultivation of helpful states for blameless states, so too the avoidance of unhelpful states occurs only through the cultivation of wisdom, thus it says, "of concentration and so on," and so on. 17. Showing that "the world" and so on are stated to divide the teaching, which has all states as its basis, by means of individuals as its basis, it says, all phenomena… …to show them,” he said. In the exalted phenomena, their establishment is their accomplishment. Likewise in the rest. “As they are being increased” means as they bring liberation to maturity, thus as they are being cultivated. “Discernment by seeing” is the full understanding of material and immaterial phenomena by their own characteristics and by their causes. Therefore he said, “discernment by knowing.” The elucidation of the three characteristics along with the removal of the opposing factor is here intended as “discernment by development,” so he said, “discernment… …and discernment by development.” Or the meaning here should be understood thus: discernment for the purpose of seeing is discernment by seeing, discernment for the purpose of development is discernment by development. “Rough contact, etc.” means rough and other contacts. “Having fully known” means having known by higher wisdom, having known by insight, or it means, because of knowing what is established. “Meaning” is the result. “Method” is the method stated. Some also read, “that which is unconditioned.” “Skilled in the four methods” means expert in the four methods of oneness, manifoldness, and so on. “Skilled in the propriety of teaching” means skilled in the method of teaching phenomena. It should be made similar by way of comparison, this is the intention. It should be brought forth, “this teaching compares thus with that teaching.” “Devoid of meaning” means of inappropriate meaning. “Of unrelated meaning” means of terms whose meanings are unrelated to each other. Having considered the objection, “Is not the investigation of conditions, like the investigation of methods, an internal investigation unmixed with the methods?” he said, “Because, however…” and so on. “Placed here” means placed here in the analysis of suttas because of the analysis of the meaning of suttas, or it should be understood that by showing the inclusion of the Paṭṭhāna within the methods, the Paṭṭhāna is shown to have no other terms like the root terms. “Of this sutta” he said, referring to the sutta being commented upon. “In which term?” he said, referring to the verse being commented upon. “By its investigation” means by investigation of questions, etc., and by investigation of gratification, etc. The commentary on the Investigation Method Division is finished. 3. Commentary on the Propriety Method Division 18. “Thus the meaning of this sutta should not be taken, but it should be taken thus” means the rejection of meanings that should not be taken and the acceptance of meanings that should be taken. To prevent wrong grasping, in the investigation of what is proper and improper, showing what should first be avoided, he said: "Sutta meanings grasped in an improper way are a pitfall." As in "Let go of the left, grasp the right." Indeed, because of what should be avoided, when sutta meanings are distinguished from sutta phrases, what should be grasped remains. Thus he will say: "The teaching 'Ill-will will overcome the mind of one dwelling in loving-kindness' is not appropriate." "The teaching 'Ill-will goes to abandonment, to destruction' is appropriate." Explaining the reasons for grasping the Dhamma as it truly is, having distinguished it from what is not its true nature by determining what is proper, he said this meaning, "These are to be referred to by the great ones, hence 'great authorities' (mahāpadesā)," beginning with "the Buddhas and so on." "Foundations" means "means of establishing." "Among the rest" means "among the Sangha authorities and so on." Indeed, the first meaning has come into the Pāli here; the intention is that the great authority is the reason for determination. "Descent into the Suttas and so on" by the word "and so on" also includes "non-descent into the Suttas and so on." Indeed, showing consistency with the Suttas and Vinaya is the reason for determining a text brought by someone as "Dhamma." Showing inconsistency with the Suttas and Vinaya is "not Dhamma." If so, if consistency of a text brought by someone with the Suttas and Vinaya is the reason for determining it as "Dhamma," and inconsistency as "not Dhamma," then "thus being" is the meaning. "Sampadāyā" means "those who transmit," because the Dhamma is conveyed and made known by them. "Vinaya" is that by which defilements like lust are removed; it is the cause. Therefore, he said, "the means of calming lust and so on." What is that? The Dhamma of concentration, insight, and so on, with their foundations. Which he will later call "the forty-three factors of enlightenment." The great authorities of the Vinaya, being in accordance with what is allowable, are called "anulomakappiya" (consistent with what is allowable). Due to their similarity, the great authorities of the Suttanta are also called "anulomakappiya" in the commentaries. Therefore it is said: "What is called anulomakappiya..." is said. Although the commentaries are the scattered teachings of the Blessed One that occurred here and there, they are called the tradition of the teachers because the compilers of the Dhamma, having recited the Tipiṭaka of the Buddha's word, arranged them into a method of recitation in accordance with the explanation of their meaning. Therefore it is said, "The tradition of the teachers is the commentaries." Indeed, the method of discourse, which is the explanation of the meaning of the Buddha's word, having been included in the three recitations, was later established in the Sinhala language by the great elders of Tambapaṇṇi. The elder's tradition is one's own opinion. "It should be taken entirely" means that meanings should be extracted from the great authorities in such a way that they correspond to the Pāli. It is possible that due to a mistake in reading, the tradition of the teachers may sometimes not correspond to the Pāli; that should not be taken, as it shows, saying, "It should be taken only when it corresponds to the Sutta." "It accords with the four great authorities" means it does not contradict the four great authorities. Now, showing that non-contradiction, "by whatever means" and so on is said. The descent into the Sutta and so on is the reason here. And because it is of many kinds, it is called "by way of kind." The connection is that when a Sutta is being explained, it should be taken by way of explanation. "By what is brought" means by what is brought. "From the Sutta" means from another Sutta.