English
wishing "may it be only mine." Therefore, the ancients explain the meaning of this word thus: "It is called 'avarice' because it proceeds from the thought: 'May this avarice be mine, may avarice not be for others.'" Consumption The state of being included within the enjoyment of decisions etc. should be understood. Desire-passion is weak passion. Clinging, "this is mine" by way of craving, is strong conviction. Therefore, he said, "Desire-passion and clinging are indeed craving." The reason for guarding is the reason for very good guarding, by closing doors, guarding chests, and so on. Doing evil deeds, for the sake of enjoyment, having become attached, greedy, infatuated, bewildered, like a deer, he falls into heedlessness for the sake of enjoying. Thus, guarding for acquisition is for the sake of enjoyment. Showing that heedlessness is said to be threefold by way of craving, he said, "It is said to be threefold by craving." "Said without distinction" means that even having asked by distinction, "By which clinging is it with clinging?", it was said without separating, "By ignorance and by craving." The explanation is that, having divided craving and ignorance by way of the four clingings (sensual clinging, etc.), it shows the aggregates' nature of being fully understood together with their nature as suffering and the truth of suffering, and the clingings' nature of being abandoned together with their nature as origin and the truth of origin. 30. The connection is that the threefold heedlessness mentioned by "who" etc. seeks, and makes protection, and is for the sake of enjoyment. Heedlessness indeed is the cause for the heedless person's seeking and guarding of possessions, metaphorically spoken of as the doer, but it is the reason for enjoyment. He explains the meaning of the word "by its opposite" as "by application of diligence." Thereby, he shows the state of tranquility. "Expelling" means causing to perish. "By way of the purification-side and the opposite quality of heedlessness" means that it is the purification-side and the opposite quality of heedlessness—purification... etc. ...quality, tranquility—by way of that. "When tranquility exists" means when the foundation-like jhāna exists, having made that as the basis. "Which wisdom" means the wisdom that proceeds by way of discerning mind-and-matter and so on. Therefore he said, "This is insight." "In those abandoned" means in those being abandoned. "The purification-side" means having set aside the purification-side of the element of inception and so on. . By way of dissimilar states means by way of heedlessness. By way of similar states means by way of the states of calm and so on, which are similar to the previously deposited elements of effort and so on, and the states of purification. Again, that which is to be purified, that which has reached the peak of purification, is intended here, so he says, "that occurs by way of arahantship." The origin in delusion is stated by saying, "delusion itself is the origin." Otherwise, the origin in hatred for slanderous speech, like for false speech, would have to be said to be an origin in delusion. Because unwholesome states, both those that have become courses of action and those that have not, are included by the word "all evil," it is said, "by way of the division of courses of action and actions." 31. The remaining words means the remaining words of the verse "the accomplishment of the wholesome" and so on. As attained means the manner in which it was attained by oneself, later the ground and direction. They cause to go up means they cause to go to the higher divine world from the human world. 32. Of the aforementioned Dhamma means of morality and of the path. Of craving, ignorance, and so on means by the word "and so on," the defilements that are one with them are included, and also the proximate causes of those. Of calm, insight, and so on means by the word "and so on," the common fruits are included. Where it is said here, "cessation protects," by that, the path is said to be the instrument of the act of protection, "by which one protects." It should be connected thus: the former truths are determined by way of dissimilar states, and the latter by way of the turning of similar states. The explanation of the Turning Mode of Exposition is finished. 8. The Explanation of the Division Mode of Exposition 33. In states means in the inherent states divided into various kinds such as merits, giving, and so on. That which is found there means that which is found in those aforementioned states. Division of grounds means the division of grounds such as the sensuous sphere and so on, and the vision and so on. Division of proximate causes means the division of those states of merit and so on for which they are proximate causes, or of those states for which they are proximate causes. Of which suttas means of the suttas that are the fundamental proximate causes of the part of defilement. based on these four suttas. For in these suttas, the teachings are expounded with distinction, by way of non-confusion. Therefore, it is said, "especially." If so, why are only the suttas on the part of defilement and the part of penetration taken here? It is not so, for the others are also taken by way of their culmination in emergence. For the states that emerge from the part of defilement are the part of defilement. And the states that culminate in the part of penetration are the part of the adept. Thus, by taking these two, the other two are also taken. Therefore, it is said, "by the teaching of these four suttas." "These four suttas" in the Pāli, or by the teaching to be explained, the inclusion of the other two should be understood, not their exclusion. "Therefore" means that no rule is made, and from that, it is established that one becomes a celibate by that and by what depends on it. Or the word "eva" should be understood as having the meaning of collection. "There might be a rejection of that" means there might be a rejection of that celibacy of the eight attainments. If so, the teaching would be incomplete. The two kinds of abandonment, by way of suppression and by way of cutting off, which are the proximate causes, are not included in the count here. Therefore, it is said, "by way of abandonment by cutting off and by tranquilization." And some here read "teneva." "They read 'by that celibacy'" refers to the alternative Pāli reading mentioned in "established in the virtue of restraint." "Since... will explain" is a causal statement, as the latter reading is more appropriate. How is it a mantra? Because the great merits are not of the nature of penetration, they are not included in the sutta on the part of penetration. But because they are of the nature of defilement, they are included in the sutta on the part of defilement. Thus, the latter reading is more appropriate for their inclusion. Otherwise, the teaching would be incomplete. Therefore, it is said, "for... does not teach." Because the part of defilement and the part of the adept will be explained later, it is said, "by way of those to be explained..." "From all sides" is dependent on what precedes and follows. Because it is dependent on what follows, "s" "having placed in eleven places by all means" – thus it is connected in the commentary. There, referring to the meanings of the terms like 'analysis-method' and 'word-meaning', it is said "in eleven places". However, with a view to what precedes, it should be connected with "by the fruit of the teaching in every way" and so on. For those tending to defilement, the method of teaching should be understood as by defilement of craving and so on. The result is suffering in the lower realms, and misfortune among humans. For those tending to the unconditioned, the method of teaching is by the unconditioned aggregates of virtue and so on. The result should be understood as the supreme fruit and the Nibbāna element without remainder. For the others, it is just as stated in the Pāli. By taking the fetters tending to sensual desire, ill-will, and conceit for those tending to defilement, and by taking dispassion, and by taking the unconditioned for those tending to the unconditioned, because they will be spoken of, it is said "by means of those to be spoken of...etc...". To show that the analysis of the Dhamma, etc., should be done through the determination of the reasoning for the analysis of words and their meanings, it is said in the Pāli "by analysis...etc...should be done", and in the commentary it is said "by analysis...etc...shows". 34. Thus, it is said. Dhamma means the characteristics of Dhamma as stated. "By common and uncommon aspects" means distinguished by generality and particularity. "'Two things are common' means these two things by which the characteristics of Dhamma become common." Which two? Name, and basis. There, name is a designation by name, and through that, the meaning is understood from the sound. And by sound, the meaning of such a form is grasped in a general way, not in a specific way, therefore, meanings expressible by sound are called 'common by name' because their grasp depends on a general form of name. Basis means the place of occurrence. For where certain phenomena occur, those phenomena are common to all of them, thus they are common to the bases called places of occurrence. Since these two are inherent and natural in the commonality of those phenomena, therefore it is said "two things are two natures". "By falling into one continuum" means by occurring in the same continuum. Therefore it is said "same basis". Thus. For those to be abandoned by insight, just as the states fixed in wrong view are a place of occurrence, so too are the unfixed ones. Indeed, both of these have the same basis. This method applies to the others as well. Indeed, personality view, doubt, and clinging to rites and rituals, though these states have different natures, they do not go beyond