English
To make the meaning expressed by the two words "coming means coming here, going means rebirth" clearer, the Pali text says, "there is no coming and going." Here, the phenomena of doors and objects are shown as "from here" and "from there," because they are taken by distinguishing them from near and far doors and objects. Here, the phenomena arising at the doors, "both is stated by the meaning of the word "between these." In the four-fold method, however, the form-elements not bound by faculties are stated thus. By being a cause, by being a contiguous condition, and by being a decisive support condition. The meaning is that the consciousness and other phenomena, which are designated as "self" by way of clinging, are brought to the state of non-existence, of non-arising. By stating "for one who is unattached there is no wavering," and so on, the causal relationship is shown in reverse. Thus, to show that the Pāli text "this is the end of suffering, that is dependent origination" is indeed dependent origination, in response to the question "is not dependent origination 'with ignorance as condition, volitional formations' and so on?", dependent origination is divided into mundane and supramundane by saying "it is of two kinds," and so on. "For that purpose" means for the purpose of liberation from passion. "Its nature" means the nature of supramundane dependent origination. The explanation of the Method of Descent is concluded. 13. Explanation of the Method of Purification 45. "Purifies" means that by making the questioned meaning clear and disentangled, like an amalaka fruit placed in the palm of the hand, and by removing the defilements of ignorance and doubt concerning that subject, it purifies. And by purifying in this way, by making an undifferentiated application of the meaning of the word, it is said "it purifies the word." Therefore, it is said, "What is meant by 'purifies the word'?" Here, purification is the answering of the question, as it is said, "by answering its meaning." "Is begun" is the beginning, the meaning being revealed by the teaching. Therefore, it is said, "not yet...pe... awakened." Here, purification is the making manifest of a hidden meaning through the power of teaching. To illustrate this meaning with a simile, it is said, "those steeped in ignorance," and so on. The explanation of the Method of Purification is concluded. 14. Explanation of the Method of Determination 46. "To be held" means to be understood, to be observed. It has been stated, "because of the non-establishment of common and specific concepts as conventional usage," and so on (Netti. Aṭṭha. 14). That, that They bear fruit, hell and so on, that very fruit. "Añcitā" means gone. "Yoni" means one birth. Indeed, "yoni" is that in which one becomes mixed in a similar way, birth. "Pecca" means having died. "Ussannatā" means by abundance of thoughts. They also say "ussannattā" (by being abundant). Or by being abundant with eternalism and so on. The producer of the asura birth is the producer of the asura birth. "Saṅkhā" means wisdom. And since development is predominated by wisdom, it is said: "by reflecting, by developing the opposite." 47. Earth, by its spread-out nature. Element, by its nature of supporting, and by its nature of being without living beings or life. Water, because it is drunk, or because it pervades. Fire, by its nature of sharpness, by its nature of keenness, or by its nature of burning. Wind, by its nature of blowing, by its nature of swift movement, or by its nature of stirring up. "Twenty aspects" means the twenty parts like hair, or kinds. Hair and so on are called "hard characteristics" due to the predominance of the characteristic of hardness. "A distinct part of the earth element" means merely a part of the earth, merely a phenomenon empty of self, this is the meaning. Here, "santappati" (it burns) means heat that exceeds the body's normal state is "santāpa" (burning), a great burning that occurs by way of consuming the body, this is the distinction between them. And "by which it decays" means it decays by diseases of old age like one-day fever and so on, this meaning is appropriate. They say: "ghee extracted after heating it a hundred times and putting it into water is hundred-washed ghee." Juice, blood, flesh, fat, sinews, bones, bone marrow are the "juices and so on." Some, removing sinews, call semen the seventh element. "Viveka" means a separate state, a dissimilar state, this is the meaning. Indeed, food, which is a substance, when undergoing transformation, is said to attain that state by producing a separate state, a dissimilar essence, just as it becomes urine and feces, which are the basis for living beings' consumption and grasping; similarly, juices and so on become parts like blood. Therefore, it is said: "it attains separation by way of juices and so on." "By its inherent characteristic" means by being characterized by impurity. 48. "The characteristic of its true essence" means "rasa" (essence) is what is to be tasted, a nature to be penetrated, its own essence, its own... So, its true characteristic, its true characteristic, its true characteristic, being thus marked, is its characteristic. This is the characteristic of its true nature. Or, the characteristic of its true nature is its unperverted function, which is its own activity, and its characteristic, which is its oppression. "This is a function, this is a characteristic"— because of ignorance, one cannot know this. It is said to stand, covering and enveloping, preventing the arising of knowledge regarding that object. Therefore it is said, "It does not allow one to know or to penetrate." This is its function, thus it is spoken of as a function. And it is said to be spoken of, because ignorance is called "the taste of non-penetration." "It arises here" is birth, the place of arising. Although ignorance does not make the path to cessation its object, yet for one who wishes to know, it is said to arise there, functioning as a cause for the apprehension of the path to cessation in non-cessation paths, by way of covering it. For them too, it is a place of arising for ignorance, and for others, it is an object. "Benefit and non-benefit" means what is beneficial and what is harmful. However, in the *Sammohavinodanī* it is said "atthattha" (VibhA. 226). There, "attha" itself is "atthattha," meaning the second word "attha" is a qualifier to show the unperverted nature of the meaning. For knowledge does not grasp "meaning" in what is not meaning. In "cause and non-cause" too, it should be understood in the same way. Or, "atthattha" is a reduplicated word to express the manifestation of all meanings. "Fruit, fruit" is the meaning. The same method applies to "benefit" and its synonyms. "Nti" means benefit, non-benefit, and so on. "Form" means the cause of benefit, and so on. Again, the re-examination of what has been penetrated is "paccavekkhaṇā" (review). The state of a fool, characterized by ill-conceived thoughts and so on, is foolishness. "Sampajānāti" means "knows thoroughly in various ways." Strong delusion is "pamoho" (infatuation). Delusion on all sides is "sammoho" (confusion). Because it is a special condition for kamma leading to a bad destination, it is "avindiya" (not to be found/obtained). "Vindati" means "obtains." It does not obtain what is to be obtained, because it is not a special condition for blameless states, like knowledge. This is the distinctiveness of ignorance, this "Ignorance of suffering," etc., is the non-distinction of ignorance, stated by its function and nature. The meaning of "knowledge," etc., should be understood according to the method stated. The ground, free from stones, gravel, and sand, is smooth, hence it is said "by its smoothness." "That same period" means five hundred eons. "Vibhūtarūpa" means that by which form, called perception of form, is overcome and transcended; this is the meaning of the word "attainment." Indeed, no formless attainment occurs accompanied by perception of form. There is nothing to say about the attainment of cessation, as the attainment of neither-perception-nor-non-perception is taken separately there, hence it is said "the remaining formless attainments." A wicked horse, not undergoing taming, is a wild horse. "For further taming" means for the taming of the Noble Path. "The other" refers to one with difficult practice and swift insight, and one with pleasant practice and swift insight. "By both aspects" means by the aspects of the physical body and the mental body. "In both ways" means by way of suppression-release and eradication-release. "Even though many" means many by nature. "By being denoted by one word" means by being denoted by a common word. The commentary on the section on determination is finished. 15. Commentary on the section on requisites. Showing the meaning of the word "hinoti," it says "it goes to the state of being a cause," because verbs have many meanings. "Eti" means it comes, it arises. Regarding "ignorance as a cause," it should be understood that ignorance is a condition for subsequent ignorance by way of contiguity, immediate contiguity, decisive support, presence, disappearance, and repetition. For co-arisen ignorance, it is a condition by way of co-arisen, mutual, decisive support, association, presence, non-disappearance, and root conditions. For non-co-arisen ignorance, it is a condition only by way of decisive support. That which produces its own result is a cause, thus it says "the state of being a cause is with respect to the result." The meaning of production is the meaning of result, the meaning called result. "That nature" means that the nature of forming, of meritorious and other formations, is the root. "In the remaining terms" means in terms like consciousness. "Of the kind stated" means of the kind stated, such as "a root with an unshared characteristic." "Any cause whatsoever" means any cause,